or by predestination to present righteousness only, as are all such who at one time or another accept the grace of the remission of sins but do not persevere unto the end.
And, further, it is evident that grace is twofold—namely, the grace of predestination unto eternal life, from which a person foreordained cannot finally fall away. The other is the grace related to present righteousness, which now is present and now is absent, now comes and now goes. The first kind of grace makes sons for the holy universal church and makes a man infinitely more perfect than the second kind, because it bestows an infinite good to be enjoyed forever. But not so the second kind of grace. Again, the first makes sons of an eternal heritage, while the second makes officials acceptable to God only for time. Hence it seems probable that just as Paul was at the same time a blasphemer according to present unrighteousness and yet of holy mother church, and, consequently, one of the faithful and in grace in virtue of predestination unto eternal life—so Iscariot was at one and the same time in grace according to present righteousness and yet never of holy mother church by predestination unto life eternal, for that predestination was wanting in his case. And so Iscariot, howbeit he was an apostle and bishop elected by Christ—"bishop" being the name of an office—was nevertheless never a part of holy mother church. Even so Paul was never a member of the devil, howbeit he committed some acts which were like the acts of the church of the wicked. Similar was the case of Peter, who, by the Lord's permission, fell into grave perjury, but in order that he might rise the stronger; for, as Augustine says: It is expedient that the predestinate fall into sins of that sort.
From what has been said, it is evident that there is a twofold separation from holy church. The first is permanent [cannot be lost—indeperdibilis], and here belong the reprobate who are separated from the church. The second may be lost—deperdibilis—and here belong heretics, who are
