COROLLARY XXXIV.
Concerning this redemption through Christ, two things are chiefly customarily investigated, one of which is referred to its amplitude, and the other to its power and efficacy. But as regards its amplitude, such is the perspicuity of Christian tradition1, such its constancy in affirming, that those who do not wish to resist it frontally must necessarily confess that ruin and redemption are comprehended within the same limits. For no kind of formula can be devised, no argument which the witnesses of the Christian faith did not employ, in order to persuade men of the infinite and universal amplitude of redemption. Wherefore—
—Aegidius Hunnius2, an author otherwise not good, wrote in accordance with their mind and judgment: “Just as God seriously desires the eternal salvation of all men, so he sent his Son not to some one little part of the world, but to the whole world, or to the whole human race, so that, having been made man, he might suffer, die, and become a victim for the sins of all and each of men, with no one taken away or excluded. He also, having suffered, been crucified, and died for each and all the sins of each and all men, produced and acquired a most full satisfaction and propitiation for restoring the salvation of the whole world.” Only in this manner does the will of the Son agree with the will of the Father; only in this manner does the love of the Son correspond to the paternal love toward men; only in this manner is redemption made equal with restoration; and only in this manner is it properly understood how it comes about that Christ is called3 μεσίτης Θεοῦ καὶ ἀνθρώπων, the mediator of God and men, infinitely and without qualification.