Bellarmine · De Controversiis · On the Church Militant · The Church Spread Throughout the Whole World
Chapter 7: On the Predestined
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia Militante, On the Church Militant (of the controversy On Councils and the Church). The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Now that not the predestined alone, but also the reprobate, can belong to the Church, against Wyclif and Hus and Calvin, is proved first from the most open Gospel parables. For the Church is compared, Matthew 3, to a threshing-floor: “He will thoroughly cleanse His floor,” he says, “and gather His wheat into the barn, but the chaff He will burn with unquenchable fire.” Certainly by the name of the floor nothing can be understood but the Church, in which yet is found chaff, which, if it is to be burned with unquenchable fire, certainly does not signify the elect. Likewise Matthew 13 it is compared to a net cast into the sea, gathering of every kind of fishes, of which at last some are cast into the furnace of fire, who certainly were not of the predestined.
Likewise Matthew 22 it is compared to a marriage feast, into which entered good and bad, and afterward the bad not having the wedding garment are cast into the exterior darkness, and therefore the Lord concludes: Many are called, but few chosen; that is, many are in the Church, which is a certain calling-forth or assembly of the called, who yet are not of the elect. Likewise Matthew 25 it is compared to ten virgins, of whom five prudent shall enter on the day of judgment with the bridegroom to the marriage, five foolish shall be excluded. And in the same place it is compared to a fold, in which are sheep and goats; and those, the Lord Himself explaining, signify the elect, these the reprobate. First to the Corinthians 5, Paul commands the incestuous man to be expelled from the Church, and yet he could not make him reprobate from predestined, nay neither did he wish to; for he cast him out that, humbled, he might return and be saved in the day of the Lord, as is there said. Likewise 2 Timothy 2: In a great house there are vessels of gold and of silver, and of wood and of earth, some indeed unto honor and some unto dishonor. Nor does it seem doubtful that the vessels unto honor are the elect, the vessels unto dishonor the reprobate, even though they be in the same house.
This same is confirmed from Cyprian, Book 3, letter 3, and Book 4, letter 2, who most openly teaches that in the same Church are wheat and cockle, and vessels of gold and of wood, since it is certain that the cockle is to be burned, and the wooden vessels are unto dishonor. Likewise from Augustine, who, treatise 45 on John: “According to foreknowledge,” he says, “and predestination, how many sheep without, how many wolves within?” Where he says that many predestined are outside the Church, and many reprobate within the Church; which same he repeats, Book 2 against Cresconius, chapter 34.
Let there be added also the examples of Paul and Judas. For John Hus said that Paul was always of the Church, and Judas was never of the Church. But Paul himself, 1 Timothy 1, Galatians 1, and 1 Corinthians 15, affirms that he persecuted the Church of God, and the same of him Luke affirms, Acts 9. I ask, therefore, whether that Church which Paul persecuted was the true Church of God, or not: if true, then Paul was at some time not a member of the true Church. For how was he of that Church which he attacked with all his might? If it was not the true Church, then Paul and Luke lie when they call it absolutely the Church of God.
Wherefore blessed Augustine, sermon 1 on the conversion of Saint Paul, rightly teaches that Paul, though predestined, was first a wolf, then a sheep. And Chrysostom, homily 6 on 2 Timothy, says that Paul was an earthen vessel, but was turned into a golden one; and that Judas was a golden vessel, but turned into an earthen one. Further, Judas was reprobate, as is clear from the Acts of the Apostles, chapter 1, and yet was at some time of the true Church; for, as is there said, he was an Apostle of the twelve, and a bishop as called by David the prophet, Psalm 108, which cannot be true unless he was at some time of the Church. Whence Augustine, on Psalm 3, says that Judas was a son of Christ, and yet persecuted his father, as Absalom persecuted David. And in his book on the unity of the Church, chapter 13, he says that Judas was in the Church, in which were the other Apostles.
Let reason also be added; for if predestination alone makes a man to be of the Church, it follows that Turks, Jews, heretics, and any impious men whatever, if they be predestined, are now of the Church and living members of Christ; and on the contrary, any holy and pious baptized persons whatever, if they be not predestined, are not of the Church nor of the body of Christ: but each is most false and against the express Scriptures. For that the unbaptized and heretics are not of the Church we showed above; and that the impious are not living members is said, Romans 8: He that hath not the Spirit of Christ, is none of His, namely a living member. But that the impious have not the Spirit of Christ, but the spirit of the Devil, is clear from their works. For they are not patient, chaste, etc., which are the works of the Spirit; but they are adulterers, murderers, blasphemers, etc., which are the works of the flesh, Galatians 5. On the contrary, that all the pious baptized are members of Christ is had, 1 Corinthians 12: We are all baptized into one body in one Spirit. And Galatians 3: For you are all the children of God by faith in Christ Jesus; for as many of you as have been baptized in Christ have put on Christ. And yet it is not credible that all the Corinthians and Galatians were predestined.
Finally Augustine, in the letter to Dardanus: “Into the frame of Christ, as into the living structure of the temple of God, which is the Church, men born are transferred not from the works of justice which they have done, but by being reborn through grace, as from the mass of ruin to the firmament of the building.” And Book 2 against Cresconius, chapter 21, showing that the impious do not belong to the living members of Christ: “Far be it,” he says, “that they can enter the bounds of the enclosed garden, whose keeper is He who cannot be deceived: who yet, if they confess and are corrected, then enter, then are cleansed, then are numbered among the trees of the enclosed garden, then among the members of the one dove.”
It is proved lastly from the inconveniences; for if the predestined alone were of the Church, all things would be uncertain. For then no one would know his brethren, and neither would the pastors know their sheep, nor be known by them, since no one knows who are predestined. And moreover no one would know which are the true Scriptures, which the true Sacraments, which the true faith, etc.; for all depend on the testimony of the true Church.
But on the contrary they object, first, that of Canticle 4: A garden enclosed, a fountain sealed up, a well of living water, etc., which without doubt are said of the Church; and yet Augustine expounds all those things of the elect alone, Book 5 on baptism, chapter 27.
I answer first that often Scripture, by a figure of understanding, attributes to the whole that which befits only a part: as Matthew 27 the thieves who were crucified with the Lord are said to have blasphemed against Him, when yet it is established from Luke 23 that only one of them blasphemed. Philippians 2: All seek the things that are their own. And yet such were not the very many saints who then lived, and especially the Philippians. Secondly I say that what is said in the Canticles of the spouse is not necessarily to be understood of the Church. For some understand it of the Church, some of the blessed Virgin, some of any perfect soul, which seems more probable, for chapter 6 it is said: There are sixty queens, and eighty concubines, and young maidens without number. One is my dove, my perfect one, she is the only one of her mother, the chosen of her that bore her. In which place, if by that one spouse you understand the Church, what will you understand by the queens, concubines, and young maidens, whom all the bridegroom cherishes and loves? Therefore by the mother is understood the Church, by the queens, concubines, and young maidens are understood more imperfect souls, faithful however and good. For it is said, chapter 1: Therefore the young maidens have loved thee. But by the one, the perfect, the spouse, and the dove, is understood the perfect soul. So also in that which is said, chapter 2: As the lily among thorns, so is my beloved among the daughters. If by the beloved you understand the Church, what will you understand by the other daughters? surely not the congregation of infidels? God forbid. It speaks, therefore, of the perfect soul, which among many sinners dwells in the same garden of the Church. Augustine, letter 48: “They are called thorns,” he says, “on account of the malignity of their morals; they are called daughters on account of the communion of the Sacraments.”
The second argument. The ark of Noe was a figure of the Church, as Augustine teaches, Book 5 on Baptism, last chapter; but in the ark there were none but those who were to be saved from the waters; therefore in the Church there are none but the predestined.
I answer that likenesses do not agree in all points; otherwise every baptized person would also be predestined, because 1 Peter 3 Baptism is compared to the ark of Noe; and not only the good but also the evil would be saved, because in the ark were saved clean and unclean animals. In this, therefore, the ark agrees with the Church, that as outside the ark no one could be saved, so neither outside the Church, as Augustine in the noted place, Cyprian in his book on the unity of the Church, and Jerome in the letter to Damasus on the three hypostases, teach. Nor is another likeness to be sought.
The third argument. Christ is not the head except of that Church which He will save, and which He will exhibit to Himself on the day of judgment glorious, not having spot or wrinkle, as is said Ephesians 5. But the predestined alone will be saved and glorious; therefore the predestined alone belong to the Church of Christ.
I answer that when it is said, Christ is not the head except of that Church which He will save, that "of that Church" can signify "of that part of the Church which He will save," and then the proposition is false. For He is the head of His whole body, though certain members will cease to be members and perish forever. It can also signify by "of that Church" the whole Church, as it is distinguished from the other congregations of infidels, and then the proposition is true, but the consequence is bad. For although some members of this Church are not saved, it does not therefore follow that Christ does not save His Church, of which He is the head.
The fourth argument. The mystical body is like the true body; but the whole true body of Christ, with all its parts, is saved and glorious; therefore also the mystical body ought to be saved in all its members and parts.
I answer first that likenesses do not agree in all points. Secondly, just as the true body of Christ is saved and glorious as to all its formal parts, yet not as to all its material parts (for the material parts flowed and changed in Christ, as we see done in ourselves): so also the mystical body will be saved as to all its formal parts, which are the Apostles, Prophets, Pastors, Doctors, etc. (for of every kind of men some are saved), yet not as to all its material parts, which are individual men.
The fifth argument. The Church is one fold, John 10; but the sheep are none but the predestined, as Augustine teaches, treatise 45 on John; therefore the predestined alone are of the Church.
I answer that the name of sheep in the Scriptures sometimes signifies the predestined alone, as Matthew 25, where the sheep are separated from the goats, and John 10: My sheep hear my voice. Sometimes, however, it signifies all in general, both good and bad, who are in the Church, as John last chapter, Feed my sheep. And Psalm 73: Thy fury is angry against the sheep of thy pasture. And Ezekiel 34 the sheep of God are described, some fat, some lean, some sound, some sick, etc. And indeed according to this signification the argument has no force. But according to the former we answer that in the fold are not sheep alone, but also goats, as is clear Matthew 25, where the sheep are separated from the goats, when before they were together in the same fold. But it is called a fold, even if it contain not sheep alone, from the better part. As Rome is called a city, though it also embraces many non-citizens.
The sixth argument, John 10: Other sheep I have that are not of this fold. And John 11: Jesus was to die for the nation, and not only for the nation, but to gather together in one the children of God that were dispersed. In which places the predestined are called sheep and children of God, even while they were involved in the errors of heathenism. Wherefore the predestined are always of the Church. Likewise 2 Timothy 2: The firm foundation of God standeth, having this seal: the Lord knoweth who are His. And 1 John 2: They went out from us, but they were not of us: for if they had been of us, they would no doubt have remained with us. Therefore even before they went out, they were not of us, but seemed to be. And it is confirmed from Augustine, book on correction and grace, chapter 9, where, treating the cited passages, he says thus: “Certain children of God, on account of grace received even temporally, are called ours by us, and yet are not from God.” And below: “They went out from us, but they were not of us; that is, even when they seemed among us, they were not of us. Likewise they were not children, even when they seemed in the profession and name of children.” And below: “Because, therefore, they had not perseverance, as they were not truly disciples of Christ, so neither were they truly children of God, even when they seemed to be, and were so called.” Moreover, Book 3 of Christian Doctrine, chapter 32, arguing against Tyconius, who had called the mystical body of the Lord, that is, the Church, a bipartite body: “It ought not,” he says, “so to be called. For that is not really the body of the Lord which will not be with Him forever.”
I answer that in the explanation of these passages two distinctions are to be noted. The first is that a man can be called a sheep, son, member of Christ in two ways: in one way according to predestination; in another way according to present justice. This distinction is had in Paul; for Romans 8 he says: He that hath not the Spirit of Christ, is none of His. And yet 2 Timothy 2 he says of the predestined: The Lord knoweth who are His. And so one and the same can be a member of Christ and not be. For he will be His if he be predestined, and will not be His if meanwhile he have not His Spirit. The same Augustine teaches, Book 4 on Baptism, chapter 3: “According to foreknowledge,” he says, “many, even who are openly outside and are called heretics, are better than many good Catholics.” And treatise 45 on John: “According to foreknowledge and predestination, how many sheep without? how many wolves within?” See like things in the book on the good of perseverance, chapter 8, and on correction and grace, chapter 9.
But there is this difference between these, that those who are sheep, or sons, or members only according to predestination, are not such actually, but only potentially. For predestination places nothing in the man, but is an act remaining in God Himself. But those who are such according to present justice are actually and simply such, because they really have in themselves that from which they are so called. Which Augustine openly teaches, treatise 45 on John: “What is it,” he says, “that I said, how many sheep without? how many are wanton who will be chaste? how many blaspheme Christ who will believe in Christ? and these are sheep. Yet now they hear a stranger's voice, they follow strangers. Likewise how many within praise who will blaspheme? are chaste who will fornicate? stand who will fall? and they are not sheep, for we speak of the predestined.” Where see how he says, in the future, "are wanton, will be chaste, etc."; for in the same way it can be said, "they are without, will be within"; and by this distinction those cited passages of Scripture are satisfied. For there certain are called sheep and children of God who were not yet in the Church, because they were such according to predestination and in potency, but not actually and simply.
By like reason, when it is said 2 Timothy 2: The Lord knoweth who are His, the discourse is of those who are His by predestination, and not of the whole Church: for in the same place he subjoins: In a great house there are vessels of gold, and of silver, and of wood, and of earth. And likewise the reprobate who went out of the Church are said not to have been of us, because they were not of us according to predestination, though they were according to the communion of the Sacraments. In which way too must be understood what the author of the unfinished work on Matthew, homily 20, says, where he says that he who falls from the Church was never a Christian; for he understands it according to predestination.
The other distinction is that anyone can be called truly a son of God, or a member of the body of Christ, in two ways: in one way by the truth of essence or form, in another way by the truth of the end, or, as others say, by the truth of permanence. By the truth of essence, he is a son of God who has charity, 1 John 4: Everyone that loveth is born of God. And likewise by the truth of essence he is a member of Christ who lives by the same Spirit, 1 Corinthians 12: In one Spirit are you all baptized into one body. But by the truth of the end he is called a son of God who will attain the inheritance; and he who will not attain it seems a son, but is not; for the end of adoption is the inheritance: And if a son, an heir also through God. So also by the truth of the end he is a member who will be saved; for to this Christ united to Himself the Church, as a body to a head, that He might save it, as is said Ephesians 5. And so he who is in grace and yet is not predestined is truly a son and a member by the truth of essence; and is not truly a son nor a member by the truth of the end. And on the contrary, he who is not in grace and yet is predestined is not truly a son nor a member by the truth of essence, and yet is truly both by the truth of the end. Of the first truth is understood that: He that keepeth His word, in him in very deed the charity of God is perfected, 1 John 2; of the second is understood that of John 8: If you continue in my word, you shall be my disciples indeed.
These things being noted, the passages of Augustine will easily be understood, where he says that the just who are not predestined are not truly sons nor members. For he speaks of the truth of the end, not of the truth of essence. For he himself in the same places explains himself. In the book on correction and grace, chapter 9, after he had said that the good who are not predestined are not truly sons, he subjoins: “Not because they simulated justice, but because they did not persevere in it.” And Book 3 of Christian Doctrine, chapter 32, giving the reason why he had said that those do not truly belong to the body of Christ who will not be with Him forever: “Now,” he says, “they are in one, yet they will not always be in one. For he is that servant commemorated in the Gospel, whose lord, when he comes, shall divide him, and shall appoint his portion with the hypocrites.”
Show the Latin (Vives edition, OCR)
CAPUT VII.
De praedestinatis.
Jam vero, quod non soli praedestinati, sed
etiam reprobi ad Ecclesiam pertinere pos¬
sint, contra Wiclefum, et Huss, et Calvinum,
probatur primo ex parabolis Evangelicis
apertissimis. Comparatur enim Ecclesia
Matth. III areae : « Permundabit, inquit,
aream suam, et congregabit triticum in hor¬
reum suum, paleas autem comburet igne in-
extinguibili. » Certe nomine areae non potest
intelligi, nisi Ecclesia, in qua tamen inve¬
niuntur paleae, quae si comburentur igne in-
extinguibili , certe non significant electos.
Item Matth, XIII comparatur sagenae missae
in mare, ex omni genere piscium congre¬
ganti, quorum tandem aliqui mittuntur in
caminum ignis, qui certe non erant de prae¬
destinatis.
Item Matth. XXII comparatur convivio
nuptiali, ad quod intraverunt boni et mali,
et postea mali non habentes vestem nuptia¬
lem, projiciuntur in tenebras exteriores, et
ideo concludit Dominus : Multi sunt vocati,
pauci vero electi (1) ; id est, multi sunt in Ec¬
clesia, quae est evocatio quaedam, sive coetus
vocatorum, qui tamen non sunt de electis.
Item Matth. XXV comparatur decem virgi¬
nibus quarum quinque prudentes intrabunt
in die judicii cum sponso ad nuptias, quin¬
que fatuae excludentur. Et ibidem compara¬
tur ovili, in quo sunt oves et hoedi ; et illae,
Domino ipso explicante, significant electos;
isti reprobos. Primae ad Corinth. V Paulus
jubet expelli de Ecclesia incaestuosum, et ta¬
men non poterat illum facere reprobum ex
praedestinato, imo nec volebat ; nam ejecit
illum, ut humiliatus rediret, et salvus fieret
in die Domini, ut ibidem dicitur. Item II. Ti¬
na oth. II : ln magna autem domo sunt vasa
aurea , et argentea , et lignea , et fictilia, quae¬
dam in gloriam , et quaedam in contumeliam (2).
Nec dubium esse videtur , quin vasa in glo¬
riam sint electi, vasa in contumeliam repro¬
bi, etiamsi in eadem domo sint.
Confirmatur hoc idem ex Cypriano 1. III,
epist. 3. et lib. IV, epist. 2. qui apertissime
docet, in eadem Ecclesia esse triticum , et
zizania, et vasa aurea, et lignea, cum cer¬
tum sit, zizania comburenda, et lignea vasa
esse in contumeliam. Item ex Augustino,
qui tract. 45. in Joan. : « Secundum prae¬
scientiam, inquit, et praedestinationem, quam
multae oves foris, quam multi lupi intus? »
Ubi [praedestinatos multos dicit esse extra
Ecclesiam, et reprobos multos intra Eccle¬
siam, quod idem repetit lib. II cont. Cres-
con. cap. 34.
Accedant praeterea exempla Pauli et Ju-
dae. Nam Joannes Huss dicebat, Paulum
semper fuisse de Ecclesia, Judam nunquam
fuisse de Ecclesia. Ipse autem Paulus I. Tim.
I ; ad Galat. I. et I. Corinth. XV affirmat, se
persecutum esse Ecclesiam Dei , et idem de
eo affirmat Luc. Act. IX. Quaero igitur, vel
illa Ecclesia , quam Paulus persequebatur,
erat vera Dei Ecclesia, vel non : si vera, igi¬
tur Paulus aliquando non fuit membrum
verae Ecclesiae. Quomodo enim erat de illa
Ecclesia, quam totis viribus oppugnabat ? Si
non erat illa vera Ecclesia, ergo mentiuntur
Paulus et Lucas, cum eam absolute Dei Ec¬
clesiam vocant.
Quare B. Augustinus serm. 1. de conver¬
sione S. Pauli, recte docet , Paulum , licet
praedestinatum, prius fuisse lupum , deinde
ovem. Et Chrysostomus hom. 6. in II. ad
Timoth. dicit, Paulum fuisse vas fictile, sed
esse versum in aureum ; et Judam fuisse vas
aureum, sed conversum in fictile. Porro Ju~
das reprobus erat, ut patet ex Actis Aposto¬
lorum primo, et tamen de vera Ecclesia ali¬
quando fuit; nam, ut dicitur ibidem, fuit
Apostolus ex duodecim , et Episcopus voca-
tusaDavid Propheta Psalm. CVII1, quae non
possunt esse vera, nisi aliquando de Eccle¬
sia fuerit. Unde Augustinus in Psal. III di¬
cit, Judam filium Christi fuisse, et tamen
persecutum esse patrem suum, quomodo
Absalon persequebatur Davidem. Et lib. de
unitate Ecclesiae cap. 13. dicit, Judam in
Ecclesia fuisse, in qua erant ceeteri Apos¬
toli.
Accedat quoque ratio ; nam si sola prae¬
destinatio facit hominem esse de Ecclesia,
(1) Matth. XXII, 14. — (2) II Tim. II, 20.
CAPUT VII.
327
sequitur, Tureas, Judaeos, Haereticos, et
quoslibet impios, si praedestinati sint , nunc
esse de Ecclesia, et viva membra Christi : et
contra, quoslibet sanctos et pios baptizatos,
si non sint praedestinati, non esse de Eccle¬
sia, nec de corpore Christi : at utrumque est'
falsissimum et contra expressas Scripturas.
Nam quod non baptizati, et haeretici non
sint de Ecclesia , supra ostendimus : quod
autem impii non sint viva membra , dicitur
Rom. VIII : Qui Spiritum Christi non habet ,
hic non est ejus (I), nimirum vivum mem¬
brum. Quod autem impii non habeant Spi¬
ritum Christi, sed spiritum Diaboli, patet ex
operibus eorum. Non enim sunt patientes,
casti etc. quae sunt opera Spiritus ; sed sunt
adulteri, homicidae, blasphemi , etc. quae
sunt opera carnis ; ad Galatas VI. E contra¬
rio autem, quod omnes pii baptizati sint
membra Christi, habetur I. Corinth. XII :
Omnes nos tino spiritu in unum coipus baptizati
sumus. Et Galat. III : Omnes enim filii Dei
estis per fidem in Christo Jesu ; quicumque
enim in Christo baptizati estis , Christum in¬
duistis (2). Et tamen non est credibile, om¬
nes Corinthios et Galatas fuisse praedestina¬
tos.
Denique Augustinus in epist. ad Dardan. :
<( In compagem, inquit, Christi, tanquam in
vivam structuram templi Dei, quae est Ec¬
clesia, nati homines non ex operibus justi¬
tiae, quae fecerunt, sed renascendo per gra¬
tiam transferuntur, tanquam de massa rui¬
nae ad aedificii firmamentum. » Et lib. II
cont. Crescon. cap. 21. ostendens impios
non pertinere ad membra viva Christi :
«.Absit, inquit, ut intrare possint limites
horti conclusi, cujus ille custos est, qui non
potest falli : qui tamen si confitentur, et cor¬
riguntur, tunc intrant, tunc mundantur, tunc
in arboribus horti conclusi, tuncin membris
unicae columbae numerantur. »
Probatur ultimo ex incommodis ; nam si
soli praedestinati essent de Ecclesia, omnia
essent incerta. Nam nemo tunc cognosce¬
ret fratres suos, et nec pastores cognosce¬
rent oves suas, nec ab illis cognoscerentur :
cum nemo sciat qui sint praedestinati. Et
praeterea nemo sciret, quae sint verae Scrip¬
turae, quae vera Sacramenta, quae vera fides
etc. omnia enim pendent ex testimonio ve¬
rae Ecclesiae.
At contra objiciunt, primo, illud Cant. IV :
Hortus conclusus , fons signatlis, puteus aquae
viventis etc. (3) quae sine dubio dicuntur de
Ecclesia; et tamen exponit Augustinus illa
omnia de solis electis lib. V de baptismo
cap. 27.
Respondeo primo , saepe Scripturam per
figuram intellectionis attribuere aliquid toti,
quod solum convenit parti : sicut Matth.
XXVII dicuntur latrones, qui erant cum Do¬
mino crucifixi , blasphemasse contra eum,
cum tamen constet ex Luc. XXIII unum tan¬
tum eorum blasphemasse. Philipp. II : Om¬
nes quee sua sunt quaerunt (4). Et tamen tales
non erant permulti sancti , qui tunc vive¬
bant, et praecipue Philippenses. Secundo
dico, quae dicuntur in Canticis de sponsa,
non necessario intelligenda esse de Eccle¬
sia. Quidam enim ea intelligunt de Ecclesia,
quidam de B. Virgine, quidam de qualibet
anima perfecta, quod probabilius videtur,
nam cap. VI dicitur : Sexaginta sunt reginae ,
et octoginta concubince , et adolescentularum
non est numerus. Una est columba mea , per¬
fecta mea , una est matri suce , electa genitrici
sure (5). Quo loco si per unicam illam spon¬
sam intclligas Ecclesiam, quid intelliges per
reginas, concubinas, et adolcscentulas, quas
omnes fovet sponsus et diligit ? Igitur per
matrem intelligitur Ecclesia, per reginas,
concubinas, et adolescentulas intelliguntur
animae imperfectiores, fideles tamen et bo¬
nae. Dicuntur enim cap. 1. : Propterea ado-
lescentulce dilexerunt te. At per unicam, per¬
fectam, sponsam, et columbam intelligitur
anima perfecta. Sic etiam in eo quod dici¬
tur cap. II : Sicut lilium inter spinas, si amica
mea inter f lias (6). Si per amicam intelligas
Ecclesiam, quid intelliges per caeteras filias ?
nuin congregationem infidelium ? Absit. Lo¬
quitur igitur de anima perfecta, quae inter
multas peccatrices in eodem horto Ecclesiae
commoratur. Augustinus epist. 48 : « Dicun¬
tur, inquit, spinae propter malignitatem mo¬
rum, dicuntur filiae propter communionem
Sacramentorum. »
Argumentum secundum. Arca Noe figura
fuit Ecclesiae, ut Augustinus docet lib. V de
Baptismo c. ult. at in Arca non fuerunt nisi
qui salvandi erant e$ aquis, ergo in Ecclesia
non sunt nisi praedestinati.
Respondeo, similitudines non in omnibus
(1) Rom. VIII, 9. — (2) I. Cor. XII, 13; Galat. III, 26 et 27. — (3) Cantic. IV, 12. — (4) Philipp.
II, 21. — (5) Cantic. VI, 7 et 8. — (6) Cantic. I, 2; II, 2.
328
LIBER III.
convenire ; alioqui omnis Raptizatus esset
etiam praedestinatus , quia I. Petr. III com¬
paratur Baptismus cum Arca Noe, et non
solum boni, sed etiam mali salvarentur, quia
in Arca salvata sunt animalia munda et im¬
munda. In eo igitur Arca convenit cum Ec¬
clesia, quod sicut extra Arcam nemo salvari
potuit, ita nec extra Ecclesiam , ut Augusti¬
nus loco notato , Cyprianus lib. de unitate
Ecclesiee, et Hieronymus in epistola ad Da-
masuin, de tribus hypostasibus, docent. Nec
est quaerenda alia similitudo.
Argumentum Tertium. Christus non est
caput, nisi ejus Ecclesiae, quam salvabit , et
quam exhibebit sibi in die judicii gloriosam,
non habentem maculam , aut rugam, ut di¬
citur Ephes. Y. At soli praedestinati erunt
salvi, et gloriosi, igitur soli praedestinati ad
Ecclesiam Christi pertinent.
Respondeo, cum dicitur, Christus non est
caput, nisi ejus Ecclesiae, quam salvabit il¬
lud : Ejus Ecclesiae, potest significare, ejus
partis Ecclesiae, quam salvabit, et tunc pro¬
positio est falsa. Nam est caput totius cor¬
poris 'oui, licet quaedam membra desitura
sint esse membra , et in aeternum peritura.
Potest etiam significare illud : Ejus Eccle¬
sice. totam Ecclesiam, ut distinguitur ab aliis
congregationibus infidelium, et tunc propo¬
sitio est vera, sed consequentia est mala.
Quamvis enim aliqua membra hujus Eccle¬
siae. non salventur, non propterea sequitur,
Christum non salvare Ecclesiam suam, cu¬
jus est caput.
Argumentum Quartum. Corpus mysticum
simile est corpori vero, sed totum corpus
Christi %verum cum omnibus suis partibus
salvum, et gloriosum est, igitur etiam cor¬
pus mysticum in omnibus suis membris et
partibus salvari debet.
Respondeo primo, similitudines non in om¬
nibus convenire. Secundo, [sicut corpus Christi
verum salvum est, et gloriosum, quoad omnes
partes formales, non tamen quoad omnes
materiales : fluebant enim et mutabantur in
Christo partes materiales, ut in nobis fleri vi¬
demus : ita etiam corpus mysticum salvum
futurum est, quoad omnes partes formales,
quae sunt Apostoli, Prophetae, Pastores,
Doctores etc. ex omni enim genere homi¬
num aliqui salvantur, non tamen quod om¬
nes partes materiales, quae sunt homines
singulares.
Argumentum Quintum. Ecclesia est unum
ovile, Joan. X, at oves non sunt nisi praedes¬
tinati , ut Augustinus docet tract. 45. in
Joan. igitur soli praedestinati, sunt de Eccle¬
sia.
Respondeo , nomen ovis in Scripturis in¬
terdum significare solos praedestinatos, ut
Matth. XXY ubi separantur oves ab lmedis,
et Joan. X : Oves mece vocem meam aucliunt (1).
Interdum tamen significare omnes in genere
tam bonos, quam malos , qui sunt in Eccle¬
sia, ut Joan. ult. Pasce oves meas. Et Psalm.
LXXI1I : Iratus est furor tuus super oves 'pas¬
cuos tuce (2). Et Ezech. XXXIY describuntur
oves Dei, aliae pingues, aliae macilentae, aliae
san*, aliae aegrotae etc. Et quidem secundum
hanc significationem argumentum non habet
ullam vim. At secundum priorem responde¬
mus, in ovili non esse solas oves, sed etiam
hoedos, ut patet Matth. XXY, ubi separantur
oves ab hoedis, cum antea simul fuissent in
eodem ovili. Ovile autem dicitur, etsi non
solas oves contineat, a meliori parte. Quem¬
admodum Roma dicatur civitas, licet etiam
multos non cives complectatur.
Argumentum Sextum, Joan. X : Alias oves
habeo , quae non sunt ex hoc ovili. Et Joan. XI :
Jesus moriturus erat pro Gente , et non solum
pro Gente, sed etiam ut filios Dei , * qui erant
dispersi , congregaret in unum (3). In quibus
locis prtedestinati dicuntur oves, et filii Dei,
etiam cum in erroribus Gentilitatis versaren¬
tur. Quare praedestinati semper sunt de Ec¬
clesia. Item I. Timoth. II : Firmum Dei fun¬
damentum stat habens signaculum hoc , novit
Dominus , qui sunt ejus. Et I. Joann. II : Ex
nobis exierunt , sed non erant ex nobis , nam
Si fuissent ex nobis , mansissent utique nobis-
cum (4). Igitur etiam antequam exirent, non
erant ex nobis, sed videbantur esse. Et con¬
firmatur ex Augustino libro de corrept. et
gratia, cap. 9. ubi tractans loca citata, sic
ait : « Quidam, inquit, filii Dei, propter sus¬
ceptam vel temporaliter gratiam, dicuntur a
nobis, nec sunt tamen a Deo. » Et infra :
« Ex nobis, inquit, exierunt, sed non erant
ex nobis, hoc est, et quando videbantur in
nobis, non erant ex nobis. Item , non erant
filii, etiam quando videbantur in professio-
(1) Joan. X, 3. — (2) Joan. XXI, 17; Psal. LXXIII, 1. — (3) Joan. X, 16; XI, 51 et 52. — (4) II.
Tim. II, 19; I. Joan. II, 19.
CAPUT VII.
329
ne, et nomine filiorum. » Et infra : « Quia
ergo non habuerunt perseverantiam, sicut
non vere discipuli Christi , ita nec vere filii
Dei fuerunt, etiam quando esse videbantur,
et ita vocabantur. » Praeterea lib. III doctri¬
nae Christianae, cap. 32. arguens Ticonium,
qui vocaverat corpus Domini mysticum, id
est. Ecclesiam, corpus bipartitum : « Non
ita, inquit, debuit appellari. Non enim re¬
vera Domini corpus est quod cum illo non
erit in aeternum. »
Respondeo, notandas esse pmexplicatione'
horum locorum duas distinctiones. Prima
est, hominem posse dici Christi ovem, fi¬
lium, membrum, duobus modis; uno modo
secundum praedestinationem; altero modo
secundum praesentem justitiam. Haec distin¬
ctio habetur apud Paulum ; nam Rom. VIII
dicit : Qui spiritum Christi non habet , hic non
est ejus. Et tamen II. Timoth. II dicit de
praedestinatis : Novit Dominus qui sunt ejus (1 ).
Itaque unus, et idem potest esse Christi
membrum, et non esse. Erit enim ejus, si sit
praedestinatus, et non erit ejus, si interim
spiritum ejus non habeat. Idem docet Au¬
gustinus IY. lib. de Baptismo, cap. 3 : «Se¬
cundum praescientiam, inquit, multi etiam
qui aperte foris sunt, et haeretici appellan¬
tur, multis et bonis Catholicis meliores sunt. »
Et tractat. 43. in Joan. : « Secundum prae¬
scientiam, inquit, et praedestinationem quam
multae oves foris? quam multi luj^i intus? »
Similia vide de bono persever. cap. 8. de
corrept. et gratia, cap. 9.
Interest autem inter haec , quod qui sunt
oves, aut filii, aut membra, solum secundum
praedestinationem, non sunt actu, sed solum
potentia tales. Praedestinatio enim nihil po¬
nit in homine, sed est actus in ipso Deo ma¬
nens : At qui sunt tales secundum praesen¬
tem justitiam, sunt actu et simpliciter tales,
quia in se revera habent id, unde tales ap¬
pellantur. Id quod aperte docet Augustinus
tractat. 45. in Joann. : « Quid est, inquit,
quod dixi, quam multae oves foris? quam
multi luxuriantur, casti futuri? quam multi
blasphemant Christum , credituri in Chris¬
tum? et hi oves sunt. Verumtamen modo
alienam vocem audiunt, alienos sequuntur.
Item quam multi intus laudant, blasphema-
turi? casti sunt, tornicaturi? stant, casuri?
et non sunt oves , de praedestinatis enim lo¬
quimur. » Haec ille. Ubi vide, quomodo di¬
cat, in futuro, luxuriantur , casti futuri etc.
nam eodem modo potest dici, foris sunt, in¬
tus futuri, et ex hac distinctione satisfit illis
locis Scripturae adductis. Dicuntur enim ibi
oves, et filii Dei quidam, qui adhuc non erant
in Ecclesia, quia tales erant secundum prae¬
destinationem, et in potentia, non autem
actu et simpliciter.
Pari ratione, cum dicitur II. Timoth. II :
Novit Dominus , qui sunt ejus , sermo est de il¬
lis, qui sunt ejus per praedestinationem, non
autem de tota Ecclesia : Nam ibidem subjun¬
git : In magna autem domo sunt vasa aurea ,
et argentea , et lignea , et fictilia (2). Et simili¬
ter dicuntur reprobi, qui exierunt de Eccle¬
sia, non fuisse ex nobis, quia non fuerunt ex
nobis secundum praedestinationem, licet fue¬
rint secundum Sacramentorum communio¬
nem. Quomodo etiam intelligi debet quod ait
auctor operis imperfecti in Matthaeum liom.
20. ubi dicit, eum, qui ab Ecclesia cadit,
numquam fuisse Christianum ; intelligit enim
secundum praedestinationem.
Altera distinctio est, posse aliquem dici
vere filium Dei , aut membrum corporis
Christi duobus modis ; uno modo veritate
essentiae, sive formae, altero modo veritate
finis, vel ut alii, dicunt ; veritate permanen-
tiae. Veritate essentiae, et filius Dei, qui ha¬
bet charitatem, I. Joannis IV : Omnis qui di¬
ligit ex Deo natus est{ 3). Et similiter veritate
essentiae est membrum Christi , qui de eo¬
dem spiritu vivit. I. Corinth. XII : In uno
spiritu omnes oves in unum corpus baptizati es¬
tis (4). At veritate finis dicitur filius Dei, qui
assequetur haereditatem, et qui non asseque-
tur, videtur fiMus, sed non est, finis enim Il¬
lationis est haereditas : Quod si filius , et kcv-
res , per Deum (5), sic etiam veritate finis est
membrum, qui salvabitur, nam ad hoc uni-
vit sibi Christus Ecclesiam, tanquam corpus
capiti, ut eam salvaret, ut dicitur Ephes. IV.
Itaque qui est in gratia, et tamen non est
praedestinatus, est vere filius, et membrum
veritate essentias; et non est vere filius, nec
membrum veritate finis. Et contra , qui non
est in gratia, et tamen est praedestinatus,
non est vere filius, nec membrum veritate
essentias , et tamen est vere utrumque veri¬
tate finis. De prima veritate intelligitur illud :
Qui servat verbum ejus , vere in hoc charitas
(1) Rom. VIII, 9; II. Tim. II. 19. — (2) II. Tim. II, 19 et 20. — (3) I. Joan. IV, 7. —
XII, 13. — (5) Galat. IV, 7.
(4) I. Cor.
330
LIBER III.
Dei perfecta est. I. Joan. II; de secunda intel-
ligitur illud Joan. VIII : Si manseritis in ser¬
mone meo , vere discipulis mei eritis (1).
Quibus notatis, facile intelligentur loca
Augustini, ubi dicit, justos non praedestina¬
tos non esse vere filios, nec membra. Loqui¬
tur enim de veritate finis , non de veritate
essentiae. Nam ipse in iisdem locis se expli¬
cat. Lib. de corrept. et gratia, cap. 9. post¬
quam dixerat probos non praedestinatos non
esse vere filios, subjungit : « Non quia justi¬
tiam simulaverunt , sed quia in ea non. per¬
manserunt. » Et lib. III. doctrinae Christia¬
nae, cap. 32. reddens rationem cur dixerit,
non vere pertinere ad corpus Christi eos,
qui cum illo non erunt in aeternum: «Nunc,
inquit , in uno sunt , non tamen semper in
uno erunt. Ipse est quippe ille servus com¬
memoratus inEvangelio, cujus Dominus cum
venerit , dividet eum , et partem ejus cum
hypocritis ponet. »