Fenner:

Now then for answer, do you ask, “Why is a man invited by the Ministry to repent, and turn unto the Lord, when he has not God’s secret, but cannot?” because the reason why he does not repent is, because he will not, nor cannot.

Yea, but you will say, “Preachers cannot bid him,” as for example; “He cannot command Judas, or Cain, to believe that their sins may be forgiven them; because Christ never died for the Reprobate.” I answer, Mentiris[?] Cain, you lie Cain, Christ died for thy sins, and that in five ways.

Augustine.

1. By way of Proclamation; remission of sins is to be proclaimed to you, if you will believe; so says Paul, “Be it known unto you therefore, men and brethren, that through Christ is Preached unto you forgiveness of sins,” Act. 13:38; “yea, among all the Nations,” Luke 24:47; “For to whom give all the Prophets witness, that through his name whosoever believes in him shall receive forgiveness of sins,” Act. 10:43, so that God’s Ministers are bound to preach that your sins may be forgiven you, if you repent and believe the Gospel.

2. By way of Obligation; you are bound to believe that your sins may be forgiven you in Christ, remission of sins is one of the Articles of your creed, that you are commanded to believe, “Repent and believe the Gospel,” Mark. 1:15, and therefore it is called, the Law of Faith; lex á ligando, the Law binds, Rom. 7:2. All are bound to believe in Christ Jesus, to the remission of sins, even reprobate and all, they are bound as well as the Apostles themselves. For our Savior commands them, to command all creatures the very same things he commanded them, “Teaching them to observe all things whatsoever I have commanded you,” Mat. 28:20, so that you are bound to believe that thy sins may be forgiven you.

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Trapp:

Verse 37. How often would I, &c.] How then could they perish, whom God would have saved? It is answered, Voluntas Dei Alia est præcepti, revelata Antecedens, alia beneplaciti, arcana consequens. By the former God willed their conversion, but not by the later. A King wills the welfare of all his Subjects; yet he will not acquit those that are laid for treason, murder, and like foul crimes. A father is willing to give his son the inheritance; yet if he prove an unthrift, he’ll put him beside it, and take another. How oft would I have gathered? that is (say some) by the external Ministry of the Prophets, sent unto thee, verse 34, 35. Not by internal regenerating operation of the Spirit.

Chytræus
in Levit. 12.

Even as a hen gathers her chickens] Columbarum Masculus ispe ovis  incubat, sicut Christus ipse ecclesiam, suam sovet. Of unreasonable creatures, birds, and of birds, the hen excels in kindness to her young; so that she doubts not, in their defence, to encounter a Kite, a Dog, &c. Iniquo & impari prælio, though with greatest disadvantage.

Paraeus.

And you would not] Men may nill their conversion then, though called by God.  Quo nihil est verius, sed & nihil turpius, says one.

Cesset voluntas
propia & non
orit infernus

If there were no will, there would be no hell, John 12:39. Therefore they could not believe: they could not, that is, they would not, says Theophylact out of Chrysostom, who yet usually extolls man’s free-will more than is meet.

John Trapp, A Commentary or Exposition Upon All the Books of the New Testament, (London: Printed by R.W. and to be sold by Nath. Ekins, at the Gun in Pauls Church-yard, 1656), 292. [Some reformatting; some spelling modernized; marginal side references cited inline; and italics original.]

Gale:

God’s Will Complancential,
Providential and
Beneplaciti.

3. Aquinas and others distinguished God’s Will unto Complacential , Providential, and Beneplaciti. (1) God’s Complacential Will, is his simple complacence in all good Actions, Habits, and Events, of men; yea it extends not only to moral, but to natural goods, as Gen. 1:31. There is a perpetual necessary volition in God, which takes pleasure in all good, whether create or increate. Such is the infinite Bonitie and Purity of the Divine Nature, as that it cannot but take infinite complacence in all good. This they call God’s Love of simple complacence, of which see Ruiz, de Volunt. Dei Disp. 6. §. 2. p. 38. and Disp. 19: p. 214. (2) God’s Providential Will is that, whereby he is said to will and intend an end, when he in his providence, either gracious or common, affords such means which have an aptitude to produce it. As where God sends his Gospel, he may be said to really intend the salvation of those to whom it is sent, albeit they are not all saved; because he vouchsafes them those means which have a real aptitude to produce the same, were they but really embraced and improved. In this regard Davenant and others affirm, that Christ’s death is, pan-machon, an universal remedy applicable to all, and that God, by his Voluntas Providentia (as Aquinas styles it) intended it as such. This intention or will of God is measured by the nature of the means, and therefore reducible to God’s Legislative Will, which gives constitution and measure to all the means of man’s salvation. (3) There is God’s Beneplaciti or Decretive Will, which is only strictly and properly styled the will of God, as before: so Ruiz de Volunt. Dei, Disp. 18. §. 4. p. 185.

Theophilus Gale, The Court of the Gentiles, (Printed by A. Maxwell and R. Roberts, for T. Cockeril at the Sign of the Atlas in Cornhil, near the Royal Exchange, 1677), part 1, Book 2, p., 357. [Some spelling modernized; marginal side header cited inline; italics original; and underlining mine.]

Credit to Tony for the find.

Berkhof:

c. The grace of God. The significant word “grace” is a translation of the Hebrew chanan and of the Greek charis. According to Scripture it is manifested not only by God, but also by men, and then denotes the favor which one man shows another, Gen. 33:8,10,18; 39:4; 47:25 ; Ruth 2:2 ; I Sam. 1:18; 16:22. In such cases it is not necessarily implied that the favor is undeserved. In general it can be said, however, that grace is the free bestowal of kindness on one who has no claim to it. This is particularly the case where the grace referred to is the grace of God. His love to man is always unmerited, and when shown to sinners, is even forfeited. The Bible generally uses the word to denote the unmerited goodness or love of God to those who have forfeited it, and are by nature under a sentence of condemnation. The grace of God is the source of all spiritual blessings that are bestowed upon sinners. As such we read of it in Eph. 1:6,7; 2:7-9; Tit. 2:11 ; 3:4-7. While the Bible often speaks of the grace of God as saving grace, it also makes mention of it in a broader sense, as in Isa. 26:10; Jer. 16:13. The grace of God is of the greatest practical significance for sinful men. It was by grace that the way of redemption was opened for them, Rom. 3:24; II Cor. 8:9, and that the message of redemption went out into the world, Acts 14:3. By grace sinners receive the gift of God in Jesus Christ, Acts 18:27; Eph. 2:8. By grace they are justified, Rom. 3:24; 4:16; Tit. 3:7, they are enriched with spiritual blessings, John 1:16; II Cor. 8:9; II Thess;. 2:16, and they finally inherit salvation, Eph. 2:8; Tit. 2:11. Seeing they have absolutely no merits of their own, they are altogether dependent on the grace of God in Christ. In modern theology, with its belief in the inherent goodness of man and his ability to help himself, the doctrine of salvation by grace has practically become a “lost chord,” and even the word “grace” was emptied of all spiritual meaning and vanished from religious discourses. It was retained only in the sense of “graciousness,” something that is quite external. Happily, there are some evidences of a renewed emphasis on sin, and of a newly awakened consciousness of the need of divine grace.

Louis Berkhof, Systematic Theology, (Grand Rapids: Eerdmans, 1969), 71-72. [Some spelling modernized; italics original; and underlining mine.]