Hyperius:

Faith is a sure and steadfast trust, whereby we assure ourselves that God will perform unto us all those things that he has promised, chiefly and specially, spiritual benefits, and in them, remission of sins; and righteousness in Christ and for Christ. Which is confirmed by the author of of the Epist., to the Heb., in these words, “Faith is the ground of things which are hoped for, and the evidence of things which are not seen.” The interpretation and exposition of which description (so far as concerns the use and practice thereof) who is so desirous to know, may see set down in the 4. Chap., of the Epist., to the Rom. Wherein after the Apostle had said that Abraham was justified by faith, and that the inheritance of the world was given to him through faith; he afterward adds, that this reverend and blessed Patriarch had respect unto the goodness and power of God,

whereby he quickens the dead, and calls those things which be not, as though they were: and therefore that above hope, that he should be the father of many Nations, according to that which was spoken to him. So shall thy seed be. And he not weak in this says, considered his own body, which was dead, being almost and hundred years old, neither the deadness of Sarae’s womb: Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to GOD, being fully assured, that he which had promised, was also able to do it, and therefore it was imputed to him for righteousness, &c

Hereby may everyone easily perceive that faith undoubtedly believes that those things shall be performed, and through the goodness and power of God be brought to pass, which otherwise seem never possible to be performed; that faith does always look into the promises and power of God: and finally, that faith is assured, certain, undoubted, and invincible persuasion, conceived of the goodness and power of God, whereby this glory is ascribed, attribute, and entitled to God, that he both will and also can save us. All of which are signified in that usual and accustomed form of confession, which every one privately undertakes and pronounces for himself, saying: “I believe in God.” For in these few words is set forth and contained the whole sum and signification of faith.

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Hulse:

1) The Bible declares clearly and unmistakably that God has no pleasure in the death of the wicked, but rather that they turn from their ways and live (Ezek. 33:11). This pleasure is in people, not an abstract principle. In other words God is declaring of any sinner whatsoever that he has no pleasure in his destruction or punishment, but rather pleasure in his turning and living. He is not saying that he is delighting in a principle as an engineer might delight in equations and formulas. This pleasure is in people personally as individuals. Erroll Hulse, The Great Invitation (Evangelical Press, 1986), 64.

2) When we look at the revealed purposes of God, there can be no doubt at all about this matter. God’s grace is exercised towards all and is expressed by his offering the gospel to all. “For the grace of God that brings salvation has appeared to all men” (Titus 2:11). In Romans 2:4 Paul makes it plain that the object or exercise of the riches of God’s goodness applied over a long period of patience is that men might come to repentance. As we view this text we appreciate the obligation that the expressions of God’s love bring to men and women. The text is rich in meaning: “Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing that God’s kindness leads you towards repentance?”

The preaching of the gospel throughout the world is possible because a time of probation has been provided. During this time God shows his love, goodness and sincerity, not willing that any should perish, but that all should come to repentance. Two passages are frequently quoted in support of God’s desire that all men everywhere should repent. These are important.

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Burkitt::

8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, (as some men count slackness,) but his long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.

Our apostle here answers the cavil and objection of the fore-mentioned scoffers, namely. That if Christ intends to come to judgment, why does he so long defer his coming? To this our apostle replies, 1. By assuring Them that this delay ought not to be judged according to our sense and apprehension of things, tor God does not measure time as we do; but a thousand years, which seem so long to us, are but a day, yea, but a moment, to him who is eternal, and inhabits eternity. To the eternity of God no finite duration bears any proportion, to eternity all time is equally short; God does not measure time by our pole, nor cast up years by our arithmetic. 2. He assures them farther, that God’s delay of judgment did not proceed from slackness, but from divine patience and goodness. He delays his coming, on purpose to give men time to repent, and by repentance to prevent their own eternal ruin. Learn hence, 1. That God’s delay of judgment is no ground for sinners to conclude that he will not come to judgment, for our Savior has no where fixed and determined the time of it. We can neither be sure when our Lord will come, nor certain when he will not come. Learn, 2. That the true reason why God defers judgment, is to give sinners opportunity for repentance; if this be not complied with, he reserves those who are incorrigibly bad to a more remarkable ruin, condemning them that will not be saved, but obstinately destroy themselves.

William Burkitt, Expository Notes With Practical Observations on the New Testament (Philadelphia: Published by Thomas Wardle, 1835), 2:749-750. [Some spelling modernized; underlining mine.]

The Witness of Men…:

49. Calvin, who died AD. 1564, writes:–

“But if we respond not to the call, the supper shall not be lost, which was prepared for us, but God will furnish himself with other guests.” Harm. P., 188.

‘For although in the world nothing is found worthy of God, yet he shows himself propitious to the whole world, when without exception he calls all to the faith of Christ, which is nothing else than the entrance into life.”–In John 3:15,16.

“For although Christ suffered for the sins of the whole world, and is offered equally to all in the benignity of God, yet all do not lay hold of him.”–Ad Rom. 5:18.

“But the fuller and richer sense will be, that God was in Christ, then that by his intercession he reconciled the world to himself.”–Ad 2 Cor. 5:19.

“When therefore he wished the benefit of his death to be common, they do him injury who, by any opinion of their own, keep any man from the hope of salvation.”–Ad 1 Tim. 2:5.

‘This therefore is a marvelous love to the human race, that he wished all to be saved, and is prepared to gather into salvation those perishing of their own accord. And the order here is to be noted, that God is prepared to receive all to repentance, lest any one should perish.”–Ad 2 Pet. 3:9.

‘He is to be considered as an expiatory victim, by which God is pacified to the world.” Opusc. P., 872.

“And both are hear [in John 3:15, 16] distinctly delivered to us–viz, that faith in Christ is saving to all, and that Christ therefore brought life, because the celestial Father did not wish the human race, whom he loved, to perish.”–Ad John 3:15,16.

“He uses a note of universality both that he may invited all to a participation of life, and that he may cut off excuse from unbelievers. To the same pertains the term world, which he uses before.”–Idem.

“In wounding a weak conscience the price of the blood of Christ is dissipated.”–Ad Rom. 14:15.

“Not only let the general reflection come into the mind that the world was redeemed by the blood of Christ, but let each, for himself think that his own sins were expiated.”–Ad Mark 14:24.

“When John says ‘the sin of the world,’ he extends this favor [of sin being taken away by the Lamb of God] to the WHOLE HUMAN RACE.”–Ad John 1:29.

“Redemption was acquired by the blood of Christ; for, by the sacrifice of his death all the sins of the world were expiated.”–Ad Col. 1:14.

In his last “Will,” written a few days before his death, he most distinctly and unequivocally declared that “the blood of the Great Redeemer was shed for the sins of the WHOLE HUMAN RACE.” 278. [Italics original; content in brackets original.]

“The Atonement of Christ,” in Biblical Notes and Queries, (Edinburgh: George Adam Young & Co., 1869), 278. [Note: As far as I can determine, I see no named author for this article.]