–LUD. CROCIUS 962: “The object of the grace of compassion is the whole human race as wretched and fouled with sin. This is what our Saviour teaches by the word “world” Jn. 3. 16 (God so loved the world. . .). It is certain that here by the word “world” is to be understood not the entire system of heaven and earth with all their denizens divinely produced out of nothing, but only the human race.–963: Nor yet does Christ here understand by the world the elect only, according as they have already been separated from the world, but the entire human race taken all together (universe), according as by nature it lies in sin and according as it is commonly called through the gospel to repentance and faith in Christ”.

Source: Heinrich Heppe, Reformed Dogmatics (Grand Rapids, MI: Baker Books, 1978), 372. Full name: Ludovigus Crocius (Bremen) c1636.

Of man, and of creation and of fall of him by sin. Chap. 9.

As for man, the Christian says holds, that he was created to the image of God, in the estate of innocency, truth, and justice: and that he being fallen from that estate, by his own sin, and through his own fault, following the counsel of the devil, he has yielded himself in such sort slave of sin, by the which he has deserved eternal death and damnation, by the just judgement of God, that he can not of himself but sin, and daily to provoke more and more the wrath and curse of God upon him.

Of the redemption and restoring of man, and of the only mediator Jesus Christ. Chap. 10

Therefore, God his creator having pity on him, has loved the world, that he has given his only son Jesus Christ, for mediator, patron, advocate, and intercessor between him and man, to reconcile them to him, even when they were his enemies. Wherefore it follows, that he has done this, not having regard to any deserving of man, who neither had nor could deserve but only eternal death, but has only regarded his own goodness and mercy. Wherefore as there is but one only God, creator, governor & conserver of all things, nor any other saviour than he, nor in whom man may trust, nor worship, nor invocate: no more is there likewise but one only mediator Jesus Christ, by whom man may have access to God, and find favour in his sight and recover that which through his own fault has lost.

[John 3:b; 1 John 1.a, & 4.b c, & .9.b; 1 Timo. 2.b; Rom. 8.g &. 5.b; 2 Timo. 1.c; The. 3.b; Esay. 43.b & 44.2; Jerem. 17.a; Exod. 30.a; Deutero. 6.c & 10.d; Matt. 4.b; Luke 4.b; 1 Timo. 2.b; Ich 14. & 15.a]

Peter Veret, A Christian Instruction, conteyning the law and the gospel. Also a Summarie of the Principall poyntes of the Christian fayth and Religion, and of the abuses and errors contrary to the same, translated by I.S. (Imprinted at London by Abraham Veale, dwelling in Paules churchyard at the signe of the Lambe, 1573), 10-11. [Verses as cited from marginal reference.]

From Muller:

Pierre Viret: “…studied in Paris but renounced his training and joined William Farel in the Swiss reform (1531). He taught at Bern (1537) and served as preacher in Geneva, Lausanne and Lyons. His systematic works include: Exposition familiere sur le Symbole des Apostres (1560); Exposition de la doctrine de la foy chrestienne 1564; and Instruction chrestienne en la doctrine de la loy et de l’Evangile (1525) Richard Muller, Post-Reformation Reformed Dogmatics, 1:41 (1st edition).

Viret also worked with Calvin and Beza in Geneva.

Dabney

But there are others of these passages, to which I think, the candid mind will admit, this sort of explanation is inapplicable. In John 3:16, make “the world” which Christ loved, to mean “the elect world,” and we reach the absurdity that some of the elect may not believe, and perish. In 2 Cor. 5:15, if we make the all for whom Christ died, mean only the all who live unto Him—i. e., the elect it would seem to be implied that of those elect for whom Christ died, only a part will live to Christ. In 1 John 2:2, it is at least doubtful whether the express phrase, “whole world,” can be restrained to the world of elect as including other than Jews. For it is indisputable, that the Apostle extends the propitiation of Christ beyond those whom he speaks of as “we,” in verse first. The interpretation described obviously proceeds on the assumption that these are only Jewish believers. Can this be substantiated? Is this catholic epistle addressed only to Jews? This is more than doubtful. It would seem then, that the Apostle’s scope is to console and encourage sinning believers with the thought that since Christ made expiation for every man, there is no danger that He will not be found a propitiation for them who, having already believed, now sincerely turn to him from recent sins.

Dabney, Lectures, p., 525.

Shedd:

1) These two forms and grades of grace, so plainly described in the Scripture texts above cited, are mentioned in the Westminster Confession, vii. 3, “Many by his fall, having made himself incapable of life by that [legal] covenant, the Lord was pleased to make a second, commonly called the covenant of grace, wherein he freely offered unto sinners life and salvation by Jesus Christ, requiring of them faith it him, that they may be saved, and promising to give unto all those that are ordained to life his Holy Spirit, to make them willing and able to believe.” According to this statement there are two things contained in the covenant of grace: (a) An offer to sinners of life and salivation by Jesus Christ, requiring of them faith in him, that they may be saved; and (b) a promise to give unto all those that are ordained to life the Holy Spirit, to make them willing and able to believe. The “offer” in the covenant of grace is made to all sinners without exception, but the “promise” in the covenant is made only to “those that are ordained to life,” or the elect. Ths “offer” ie common grace; the “promise” is special grace. The “offer” is taught in such Scriptures as, “Go ye into all the world and preach the gospel to every creature. He that believeth shall be saved.” Mark 10:15. “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3: 16. The “promise” is taught in such Scriptures as, “A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart of flesh, and I will give you an heart of flesh,” Ezek. 30: 26, 27. “All that the Father giveth me shall come te me; and him that cometh to me [because given by the Father] I will in no wise cast out, No man can come to me, except the Father which hath sent me, draw him.” John 6:87,44. William G.T. Shedd, Calvinism Pure and Mixed (New York: Charles Scribner’s Sons, 1893), 97-98.

2) The greater includes the less. If God’s mercy is great enough to move him to make a vicarious atonement for man’s sin, it is certainly great enough to move him to secure the consequences of such an act. If God’s compassion is great enough to induce him to lay man’s punishment upon his own Son, it is surely great enough to induce him not to lay it upon the believer. If God so loves the world as to atone vicariously for its sin, he certainly so loves it as to remit its sin.W.G.T. Shedd, Dogmatic Theology, 2:393.

3) Sometimes the term “world” means all mankind, in distinction from the Jews.Matthew 26:13, “This gospel shall be preached in the whole world.” Matthew 13:38, “The field is the world.” John 3:16, “God so loved the world.” 1 Corinthians 1:21, “By wisdom the world knew not God.” 2 Corinthians 5:19, “Reconciled the world unto himself.” 1 John 2:2, “Propitiation for the sins of the whole world.” These texts teach that redemption is intended for all races, classes, and ages of men. W.G.T. Shedd, Dogmatic Theology, 2:480.