In the controversy, therefore, which is plainly of the greatest importance concerning the order and distinction of the economy (οἰκονομία) of salvation, there is need lest, carried off crosswise, we fall away from that which is true and divinely revealed. And first the principal cause of salvation must be distinguished from its second and dependent cause; then, indeed, the effects which are proper to the principal cause and those which must be expected from the concurrence—
—of each cause, the principal and the dependent, must be distinguished.
For a) the principal cause of salvation is the benevolent and merciful will of God itself in Christ and through Christ; but b) the subordinate and second cause is contained in the free choice of those who attain salvation.
Moreover, c) the principal cause is from itself 1) universal both in time and in the number of those whom it embraces: it is universal in time because it neglected men in no age whatever; but it is universal in the amplitude of those to whom it extends because it never passed over anyone. And it is not only universal, but also 2) efficacious and fruitful, since it has always imparted to all the possibility of attaining salvation, and imparted it in such a way that those who perished by their own fault and with redemption contemned both could have been saved by cooperation with grace and altogether ought to have been saved according to the innate good pleasure of God.
Since such are the effects which proceed spontaneously from the principal cause of salvation and depend in no way upon human endeavors and cares, the effect, on the contrary, d) of salvation which is attained in actuality and fact must be expected from the concurrence and harmony of each cause, both the principal and the subordinate. For God established 1) that mercy should so be present to all that all can attain salvation if they will; but equally 2) he established that through his justice he should render the crown of salvation only to those who have joined their endeavors and their diligence to prevenient grace.
Therefore, it is plainly one thing to ask how far the order and possibility of salvation extends, and another how great the number is of those who are saved. For the order and possibility of salvation e) corresponds to the amplitude of divine mercy, depends upon the principal cause alone, and is therefore thoroughly universal. But the number f) of those who are saved corresponds to distributive justice and so depends upon the principal cause that it depends equally upon the cooperation of the second and dependent cause.
Wherefore, 1) the order of salvation ought to be believed universal simply; and 2) reparation likewise ought simply to be believed universal; but 3) it is in no way lawful to measure the extension of the salvific order and the amplitude of reparation from the number of those who are saved.