When I consider these things within myself, I would gladly ask those who might perhaps doubt the universal order of reparation and universal redemption through Christ what formulas of words they would desire to be employed so that, doubt having been set aside, they might profess the universal extent of either.
But I judge that, according to the prescription of reason, they can require no other formulas than such as these: that some be affirmative and openly and expressly signify the universal extent of reparation and redemption, while others be negative and confirm that absolutely no one is excluded from either order. For if both kinds of formulas conspire, every equitable judge of things will of his own accord grant that universal reparation and redemption could neither be handed down more evidently nor established more firmly. Now, both kinds occur not only in Ambrose, but occur repeated and inculcated.
a) The kind of affirmative formulas occurs, by which it is taught: 1) that upon the cross of Christ the infirmity of all men was lifted; 2) that Mary wrought the salvation of the world and conceived the redemption of all; 3) that the human race was loosed from perpetual captivity; 4) that the Lord Jesus came to offer his death for the death of all and to pour out his blood for the blood of all; 5) that by the death of the one Christ the world was redeemed, that his death is the life of all and the public cause of salvation; and finally 6) that Christ was for this reason made the sin of all: that he might wash away the sins of the human race and that his death might become the life of the dead.
Then b) the kind of negative formulas occurs, by which it is declared: 1) that there is no one for whom Christ did not discharge the debt and whose debt he did not release; 2) that there is no one whom he wills to be condemned and whom he does not prefer to be absolved; 3) that there is no one whom the benign one does not illumine; and 4) absolutely no one whom he rejects and whom he does not desire to be amended.
Therefore, although1:
I have nothing from which I can glory in my works, I have nothing from which I may boast; nevertheless I have reason to glory in Christ. I shall glory not because I am just, but I shall glory because I am redeemed. I shall glory not because I am empty of sins, but because sins have been remitted to me. I shall not—
—glory because I have profited, nor because anyone has profited me, but because the blood of Christ was poured out for me. My guilt was made for me the price of redemption, through which Christ came to me. For my sake Christ tasted death. Guilt was more fruitful than innocence. Innocence had made me arrogant; guilt rendered me subject.
Hence there is no man to whom it cannot deservedly be said2:
You have received the pledge of Christ’s charity, since he who died for you is your advocate, reserves the recompense of his blood, and he who reconciled the sinner to the Father much more commends the innocent man and protects the subject, who took to himself the guilty man… . But you fear the uncertain windings of life and the snares of the adversary3, although you have the aid of God and have so great a favor from him that he did not spare his own Son for you4. Scripture employed a beautiful expression in order to declare the pious purpose of God the Father toward you, who offered his Son to death; and the Son could not feel the bitterness of death. As regards what was in the Father, he kept nothing for himself; he offered all for you. As regards what was in the fullness of divinity, he himself lost nothing and redeemed you. Consider the paternal affection. As pertains to piety, he took upon himself, as it were, the danger of a Son about to die; he drank, as it were, the sorrow of bereavement, lest the fruit of redemption perish for you. So great was the Lord’s zeal for your salvation that he almost placed himself in danger while he gained you. For your sake he underwent our losses, that he might graft you into divine things and consecrate you to heavenly things. Wonderfully also he added5: “He delivered him up for us all,” that he might show that he so loves all as to deliver for each one the Son most beloved to himself. Therefore, for those for whom he gave that which is above all things, can it come about that he has not given all things in him? For he excepted nothing, who granted the author of all things. There is nothing, therefore, which we should fear can be denied to us6; there is nothing in which we ought through perseverance to distrust the divine munificence, whose abundance was so lasting and continuous that he first predestined—
—then called; and those whom he called, these he also justified; and those whom he justified, these he also glorified. Will he be able to abandon those whom he has pursued with such great benefits even unto the rewards? Among so many benefits of God, are any snares of an accuser to be feared? But who would dare to accuse those whom he sees chosen by divine judgment? Can God the Father himself, who conferred the gifts, rescind his own gifts and banish from the grace of paternal affection those whom he received through adoption? But there is a fear that the judge may be more severe. Consider whom you have as judge. The Father has given all judgment to Christ. Will he, therefore, be able to condemn you whom he redeemed from death, for whom he offered himself, whose life he recognizes to be the recompense of his own death? Will he not say7: “What profit is there in my blood if I condemn him whom I myself saved?” Then you consider the judge; you do not consider the advocate. Can he bear a more severe sentence, who does not cease to intercede that the grace of paternal reconciliation may be conferred upon us?