The 39 Articles:

Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us. [Article 15, “Of Christ Alone without Sin.”]

The Offering of Christ once made in that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits. [Article 31, “Of the One Oblation of Christ Finished upon the Cross.”]

Wiki: on the 39 articles.

Davenant:

Objection 5. If the death of Christ be a benefit from the ordination of God, applicable to each and every man, then it may be said, that Christ made satisfaction for the sins of the whole human race. But this cannot be defended, without at the same time overthrowing the justice of God, since the idea of justice does not admit that the same sin should be punished twice. Suppose, then, that the death of Christ is a ransom, by which satisfaction was made to God for the sins of the human race, how can so many persons be called to account for the same by the justice of God, and be tormented with eternal punishment?

Reply 5. As to the major proposition, we think its consequence may be safely conceded. For the orthodox Fathers boldly assert that Christ made satisfaction for the sins of the human race or all of mankind. Thus Eusebius, (Evang. Demonstr. lib. x. in the preface) “It was needful that the Lamb of God should be offered as a sacrifice for the other lambs whose nature he assumed, even for the whole human race.” Thus Nazianzen (Orat. 2. in Pasch.) “The sacrifice of Christ is an imperishable expiation of the whole world.” Thus, finally (omitting others), Cyril (Catech. 13.), “He redeemed the whole world of mankind.” The same form of speaking is every where made use of in the Articles of religion of our Church of England, (Art. 2, 15, 31, &c.). Thus also those speak who endeavour to limit to the utmost this death of Christ. We adduced before the testimony of the Reverend Heidelberg Divine Pareus, who freely confesses in his judgment exhibited at the Synod of Dort, “The cause and matter of the passion of Christ was a feeling or sustaining of the wrath of God, incensed by the sin, not of some men, but of the whole human race.” A little afterwards, “The whole of sin and of the wrath of God against it, is affirmed to have been borne by Christ.” Nor ought this to appear unsound, since this universal redemption, satisfaction, or expiation performed by the death of Christ, brings nothing more than an universal cause of salvation to be confirmed and granted to the human race by the Divine ordination; the benefit of which every individual may enjoy through faith required by the Gospel. We therefore call Christ the Redeemer of the world, and teach that he made satisfaction for the sins not of some, but of the whole world, not because that on account of the payment of this price for the sins of the human race, all mankind individually are to be immediately delivered from captivity and death, but because by virtue of the payment of this price, all men individually may and ought to be delivered from death, and, in fact, are to be delivered according to the tenor of the evangelical covenant, that is, if they repent and believe in this Redeemer.
To what is further urged, That it is contrary to justice to receive satisfaction or a ransom for the sins of the whole human race, and yet not to deliver them all from the punishment of their sins, but, notwithstanding this satisfaction, to adjudge many to eternal torments; I answer, That this would indeed be most unjust, if we ourselves had paid this price to God, or if our Surety, Jesus Christ, had so offered to God his blood as a satisfactory price, that without any other intervening condition, all men should be immediately absolved through the offering of the oblation made by him; or, finally, if God himself had covenanted with Christ when he died, that he would give faith to every individual, and all those other things which regard the infallible application of this sacrifice which was offered up for the human race. But since God himself of his own accord provided that this price should be paid to himself, it was in his own power to annex conditions, which being performed, this death should be advantageous to any man, not being performed it should not profit any man. Therefore no injustice is done to those persons who are punished by God after the ransom was accepted for the sins of the human race, because they offered nothing to God as a satisfaction for their sins, nor performed that condition, without the performance of which God willed not that this satisfactory price should benefit any individual. Nor, moreover, ought this to be thought an injustice to Christ the Mediator. For he so was willing to die for all, and to pay to the Father the price of redemption for all, that at the same time he willed not that every individual in any way whatsoever, but that all, as soon as they believed in him, should be absolved from the guilt of their sins. Lastly, Christ, in offering himself in sacrifice to God the Father in order to expiate the sins of the world, nevertheless submitted to the good pleasure of the Father the free distribution and application of his merits, neither was any agreement entered into between the Father and the Son, by which God is bound to effect that this death of Christ, which, from the ordination of God, is applicable to all under the condition of faith, should become applied to all by the gift of faith. We ought not, therefore, to deny that the offering of Christ once made is a perfect satisfaction for the sins, not of some men only, but of all; yet so that he who is simply said to have died for all, promises remission of sin through his death and salvation conditionally, and will perform it to those alone who believe. We will illustrate all these things by a similitude; Suppose that a number of men were cast into prison by a certain King on account of a great debt, or that they were condemned to suffer death for high treason; but that the King himself procured that his own Son should discharge this debt to the last farthing; or should substitute himself as guilty in the room of those traitors, and should suffer the punishment due to them all, this condition being at the same time promulgated both by the King and his Son, That none should be absolved or liberated except those only who should acknowledge the King’s Son for their Lord and serve him: These things being so determined, I enquire, if those who persist in disobedience and rebellion against the King’s Son should not be delivered, would any charge of injustice be incurred, because after this ransom had been paid, their own debts should be exacted from many, or after the punishment endured by the Son, these rebels should nevertheless be punished? By no means; because the payment of the just price, and the enduring of the punishment was ordained to procure remission for every one under the condition of obedience, and not otherwise. I shall add no more; it will be easy to accommodate all these things to our present purpose.

John Davenant, A Dissertation on the Death of Christ, (London: 1832), 374-377.

[Note: Davenant’s essential argument here is identical to that presented by Charles Hodge’s response to the same objection, that a universal and vicarious satisfaction for all sin precludes God from punishing any sinner. On another point, it is interesting to see these classic sources cited by Davenant. Credit to Tony.]

Wiki:

The Second Helvetic Confession (Latin: Confessio Helvetica posterior) was written by Bullinger in 1562 and revised in 1564 as a private exercise. It came to the notice of the elector palatine Frederick III, who had it translated into German and published. It gained a favourable hold on the Swiss churches, who had found the First Confession too short and too Lutheran. It was adopted by the Reformed Church not only throughout but in Scotland (1566), Hungary(1567),France (1571), Poland (1578), and next to the Heidelberg Catechism is the most generally recognized Confession of the Reformed Church.

See also the Bullinger file.

Second Helvetic Confession:

1) “Jesus Christ Is the Only Savior of the World,” and the True Awaited Messiah. For we teach and believe that Jesus Christ our Lord is the unique and eternal Savior of the human race, and thus of the whole world, in whom by faith are saved all who before the law, under the law, and under the Gospel were saved, and however many will be saved at the end of the world. For the Lord himself says in the Gospel: He who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber… I am the door of the sheep (John 10:1 and 7). And also in another place in the same Gospel he says: Abraham saw my day and was glad (ch. 8:56). The apostle Peter also says: There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. We therefore believe that we will be saved through the grace of our Lord Jesus Christ, as our fathers were (Acts 4:12; 10:43; 15:11). For Paul also says: All our fathers ate the same spiritual food and all drank the same spiritual drink. For they drank from the spiritual Rock which followed them, and the Rock was Christ (I Cor. 10:3 f.). And thus we read that John says: Christ was the Lamb which was slain from the foundation of the world (Rev. 13:8), and John the Baptist testified that Christ is that Lamb of God, who takes away the sin of the world (John 1:29). Wherefore, we quite openly profess and preach that Jesus Christ is the sole Redeemer and Savior of the world, the King and High Priest, the true and awaited Messiah, that holy and blessed one whom all the types of the law and predictions of the prophets prefigured and promised; and that God appointed him beforehand and sent him to us, so that we are not now to look for any other. Now there only remains for all of us to give all glory to Christ, believe in him, rest in him alone, despising and rejecting all other aids in life. For however many seek salvation in any other than in Christ alone, have fallen from the grace of God and have rendered Christ null and void for themselves (Gal. 5:4). Bullinger, The Second Helvetic Confession – Chapter XI “Of Jesus Christ, True God and Man, the Only Savior of the World.”

2) The Teaching of the Gospel Is Not New, but Most Ancient Doctrine. And although the teaching of the Gospel, compared with the teaching of the Pharisees concerning the law, seemed to be a new doctrine when first preached by Christ (which Jeremiah also prophesied concerning the New Testament), yet actually it not only was and still is an old doctrine (even if today it is called new by the Papists when compared with the teaching now received among them), but is the most ancient of all in the world. For God predestinated from eternity to save the world through Christ, and he has disclosed to the world through the Gospel this his predestination and eternal counsel (II Tim. 2:9f.). Hence it is evident that the religion and teaching of the Gospel among all who ever were, are and will be, is the most ancient of all. Wherefore we assert that all who say that the religion and teaching of the Gospel is a faith which has recently arisen, being scarcely thirty years old, err disgracefully and speak shamefully of the eternal counsel of God. To them applies the saying of Isaiah the prophet: Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! (Isa. 5:20). Bullinger, The Second Helvetic Confession – Chapter XIII “Of the Gospel of Jesus Christ, of the Promises, and of the Spirit and Letter.”

3) Satisfactions. We also disapprove of those who think that by their own satisfactions they make amends for sins committed. For we teach that Christ alone by his death or passion is the satisfaction, propitiation or expiation of all sins (Isa., ch. 53; I Cor. 1:30). Yet as we have already said, we do not cease to urge the mortification of the flesh. We add, however, that this mortification is not to be proudly obtruded upon God as a satisfaction for sins, but is to be performed humbly, in keeping with the nature of the children of God, as a new obedience out of gratitude for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God. Bullinger, Second Helvetic Confession, Chapter XIV “Of Repentance and the Conversion of Man.”

4) Imputed Righteousness. For Christ took upon himself and bore the sins of the world, and satisfied divine justice. Therefore, solely on account of Christ’s sufferings and resurrection God is propitious with respect to our sins and does not impute them to us, but imputes Christ’s righteousness to us as our own (II Cor. 5:19 ff.; Rom. 4:25), so that now we are not only cleansed and purged from sins or are holy, but also, granted the righteousness of Christ, and so absolved from sin, death and condemnation, are at last righteous and heirs of eternal life. Properly speaking, therefore, God alone justifies us, and justifies only on account of Christ, not imputing sins to us but imputing his righteousness to us. Bullinger, The Second Helvetic Confession, Chapter XV “Of the True Justification of the Faithful.”

5) Sacramental Eating of the Lord. Besides the higher spiritual eating there is also a sacramental eating of the body of the Lord by which not only spiritually and internally the believer truly participates in the true body and blood of the Lord, but also, by coming to the Table of the Lord, outwardly receives the visible sacrament of the body and blood of the Lord. To be sure, when the believer believed, he first received the life-giving food, and still enjoys it. But therefore, when he now receives the sacrament, he does not receive nothing. For he progresses in continuing to communicate in the body and blood of the Lord, and so his faith is kindled and grows more and more, and is refreshed by spiritual food. For while we live, faith is continually increased. And he who outwardly receives the sacrament by true faith, not only receives the sign, but also, as we said, enjoys the thing itself. Moreover, he obeys the Lord’s institution and commandment, and with a joyful mind gives thanks for his redemption and that of all mankind, and makes a faithful memorial to the Lord’s death, and gives a witness before the Church, of whose body he is a member. Assurance is also given to those who receive the sacrament that the body of the Lord was given and his blood shed, not only for men in general, but particularly for every faithful communicant, to whom it is food and drink unto eternal life. The Second Helvetic Confession – Chapter XXI “Of the Holy Supper of the Lord.” [C.f., Calvin’s almost identical statement: “Unlimited Expiation…” Part 1, Sect., 2, ‘The Sins of the Many,’ Entry #4.]

On 1 Tim 2:4:

1) The Church Has Always Existed and It Will Always Exist. But because God from the beginning would have men to be saved, and to come to the knowledge of the truth (I Tim. 2:4), it is altogether necessary that there always should have been, and should be now, and to the end of the world, a Church. Bullinger, The Second Helvetic Confession – Chapter XVII Of the Catholic and Holy Church of God, and of The One Only Head of The Church Bullinger, The Second Helvetic Confession – Chapter XVII “Of the Catholic and Holy Church of God, and of The One Only Head of The Church.”

Musculus:

1) M. [Musculus] This the Evangelist adds because of the words of Mary and Martha which the told by the message unto the Lord, saying, “Lord, behold he whom thou loves is sick.” Jesus loved not only Lazarus but also his sisters. By that is to say all this household and family which were Godly disposed. M. [Musculus] For Christ loved all men in that he came into the world to be the savior and redeemer of all men, and not only those which were then living, but those also which should be upon the earth unto the world’s end.

Source: Augustine Marlorate, A Catholike and Ecclesiasticall exposition of the holy Gospel after S. Iohn, trans., Thomas Timme (Imprinted at London by Thomas Marshe, Anno Domini. 1575), John 11:5, p., 398. [Some spelling modernized.]

2) 4. The fourth argument of the love of God towards man, is in the death of the only begotten, whereunto he was delivered for the redemption of our kind. “For as much as children,” says the Apostle, “has to do with flesh, and blood, he was also like made partaker of them, to the intent that by his death, he might abolish him, who had the rule of death, that is the Devil,” &c. And whereupon came this? In this says John appeared the love of God towards us, that he sent his Son into the world to be the propitiation for our sins. And the Apostle: “God,” (says he) does set forth his love towards us in that when we were yet sinners, Christ died for us,” (Rom. 5.). “If God be fore us, who is against us, who spared not his own Son, but gave him for us all, and how is it possible but that he should give us all things also with him,” &c. “Who shall disseaver [separate] us from the from the love of God?” And the only begotten of God himself says: “So God loved the world,” (says he), “that he gave his only begotten Son, that everyone which believes in him, should not perish, but have life everlasting,” (John. 3.). So that by the world he means all mankind. Wolfgangus Musculus, Common Places of Christian Religion, trans., by Iohn Merton (London: Imprinted by Henry Bynneman, 1578), 962-963.

[I have extracted this from his section (already posted) on the love of God to man. However, I consider this comment was also relevant and explicit enough to be posted in the John 3:16 category as well. Musculus believed that the love of John 3:16 was an expression of God’s general love and compassion to mankind as a whole; c.f., Calvin saying the same.]