Crisp:

In fact, hypothetical universalism has never been repudiated by a Reformed synod or council. The French theologians of the Academy of Saumur, where one version of the doctrine flourished in the seventeenth century, were never formally condemned for their views on this matter.⁶ The only confessional symbol that does take issue with hypothetical universalism in its Saumurian guise is the Formula Consensus Helvetica (1675). But this is a late document, written m large part by the Swiss theologian Johann Heinrich Heidegger, and its influence was short-lived.⁷ It is not a subordinate standard for any Reformed communion, and even in its criticism of the doctrine does not label it heretical. It is not beyond the bounds of confessional orthodoxy in the Reformed tradition. In this way, it is quite different from, say, the Remonstrant doctrines that called for the condemnations of the Synod of Dort. The Three Forms of Unity–the Belgic Confession, the Heidelberg Catechism, and the Canons of the Synod of Dort–as well as the Anglican Articles of Religion, which do have the status of subordinate standards or confessions for many Reformed and Anglican communions, are consistent with hypothetical universalism.⁸

Of these symbols, the condemnations of Dort have the most pointed things to say about the scope of Christ’s atonement. However, and contrary to some popular presentations on the matter, there is no good reason to think that Dort affirmed a doctrine of atonement that excludes hypothetical universalism, In fact, some of the most prominent delegates at the synod, including the German Reformed Martinius, and several members of the British delegation, including its leader, Bishop John Davenant, were in favor of hypothetical universalism.⁹ This can be seen in the relevant article of the synod, 2.8, "Christ’s Death and Human Redemption through It," which deals with the scope of the atonement thus:

For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son’s costly death should work itself out in all the elect, in order that God might grant justifying faith to them only and thereby lead them without fail to salvation. In other words, it was God’s will that Christ through the blood of the cross (by which he confirmed the new covenant) should effectively redeem from every people, tribe, nation, and language all those and only those who were chosen from eternity to salvation and given to him by the Father; that Christ should grant them faith (which, like the Holy Spirit’s other saving gifts, he acquired for them by his death). It was also God’s will that Christ should cleanse them by his blood from all their sins, both original and actual, whether committed before or after their coming to faith; that he should faithfully preserve them to the very end; and that he should finally present them to himself, a glorious people, without spot or wrinkle.¹⁰

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