Doctor Roger Nicole goes on to state:

5. Calvin, they urge, did repeatedly assert universal atonement as is manifested from the following categories of statements culled from the Institutes, the commentaries, the sermons, and the tracts.

a. Christ suffered “for the redemption of mankind” or “for the salvation of the human race.”
He ordained that Christ should be the Redeemer, who would deliver the lost race of man from ruin.

When he says ‘the sin of the world,’ he extends this kindness indiscriminately to the whole human race, that the Jews might not think that the Redeemer has been sent to them alone.
He was condemned for our sins…to expiate all sins.

b. By Christ’s death “all the sins of the world have been expiated.” God commends to us the salvation of all men without exception, even as Christ suffered for the sins of the whole world. Wipe away the iniquities of the world. Burdened with the sins of the whole world. Paul makes grace common to all men, not because it in fact extends to all, but because it is offered to all. Although Christ suffered for the sins of the world, and is offered by the goodness of God without distinction to all, yet not all receive him. On him was laid the guilt of the whole world. Our Lord Jesus was offered to all the world…suffered for all.

He must be the Redeemer of the world. He must be condemned, indeed, not for having preached the Gospel, but for us He must be oppressed…. He was there, as it were, in the person of all cursed ones and of all transgressors…. He was there in our name…. He forgot Himself in order to acquit us before God…. It was all one to suffer the shames and disgraces of the world, provided that our sins be abolished and we be absolved (to remit a sin by absolution) from our condemnation. It is not enough to regard Christ as having died for the salvation of the world: each man must claim the effect and possession of this grace for himself personally. God is satisfied and appeased, for he bore all the wickednesses and all the iniquities of the world.

c. Christ was there in the place of all sinners.

So we see that Jesus Christ was laden with all our sins and iniquities.

He took upon himself and suffered the punishment that, from God’s righteous judgment, threatened all sinners. …found before the judgment seat of God in the name of all poor sinners. He willed to appear before the judgment seat of God in the name of all poor sinners (for he was there as it were, having to sustain all our burdens).

To this we reply that this is indeed an impressive list of statements, which could probably be extended still further. In a number of cases, however, we note that the pronouns “we,” “us,” and the adjective “our” appear in alternation with “mankind,” “all,” etc. even within the quotations presented here, and that many times they appear in a larger immediate context that we could not take the space to adduce (to bring forward in argument) here. Those to whom Calvin refers by such pronouns are not merely members of the human race, but are most commonly those who confess Jesus Christ as their Savior. The context would be determinative in each instance.

In some cases Calvin makes it clear that he contrasts the broad scope from which the elect are drawn, with a narrow-minded outlook that would restrict salvation to the Jews, or to a few people.

In the context of several of these quotations a major concern of Calvin is to emphasize the exclusivity of the atoning impact of the cross in contrast to those (especially the Roman Catholics) who posited other mediators or other sources of merit.

Calvin is also concerned to express the sufficiency of the work of Christ so that no one inclined to claim this work and to cast himself or herself on the mercy of God should feel discouraged by thinking that somehow the cross would not avail for him/her. This sufficiency is also important with reference to the indiscriminate, universal offer of grace and to the personal guilt of those who reject this offer.

Finally in the context of many of the above quotations expressions are used that connote the actual application or attainment of salvation, not merely an impetration that would still await appropriation: “our sins are forgiven” or “wiped away,” God is “satisfied” or “appeased,” “we are justified,” “we are exempt from condemnation,” “we may partake of the Lord’s Table,” we are “saved,” “delivered,” “restored to life,” “reconciled.” In this respect, as in so many others, Calvin’s language parallels very closely the usage of Scripture. (See for instance Rom 5:18; 8:32 ; 1 Cor 15:22; 2 Cor 5:14; Heb 2:9; 1 John 2:2). Neither the Scripture nor Calvin can be fairly interpreted to teach universal salvation, but the passages advanced as supporting universal atonement simply do not stop there. It is of course legitimate to distinguish, as Calvin clearly does, between impetration and application, but it is improper to separate these, since they always go together. The choice, therefore, is not between universal atonement and definite atonement as properly representative of Calvin’s theology, but rather between universal salvation and definite atonement.