separated by ruinous sin from holy church itself, but, nevertheless, are able by God's grace to come to the sheepfold of the Lord Jesus Christ. Of the latter Christ says: "Other sheep I have which are not of this fold, and them I must bring," John 10:16. Other sheep he had by virtue of predestination, which are not of this fold and of his church according to present righteousness, which sheep of his grace he brought to life.
This distinction between predestination and present grace deserves to be strongly emphasized, for some are sheep by predestination and ravening wolves according to present righteousness, as Augustine deduces in his Commentary on John [Nic. Fathers, 7: 253 sq.]: "In like manner some are sons by predestination and not yet by present grace." And this same distinction in both its parts Augustine touches upon in his Exposition of John 11:52 [Nic. Fathers, 7: 278], where it is said: "That they might gather together into one the children of God who are scattered abroad." "Caiaphas," Augustine says, "was prophesying of the Jewish people only, to whom the sheep belonged whom the Lord had in mind when he said: 'I am not sent but unto the lost sheep of the house of Israel,' but the Evangelist knew that there were other sheep who were not of this fold which he had to bring. Therefore, he added: 'And not for that nation only, but that he might gather together into one the sons of God who are scattered abroad.' These things, moreover, were said according to the law of predestination. For, up to that time, they were neither his sheep nor the sons of God." So much Augustine. And in reference to these things it is said, de Penitentia, Dist. 4, Hoc ergo (Friedberg, 1: 1235]: "In this way they are not children except as they are partakers of eternal blessedness." And it is added: "They are called children in three ways: either by predestination alone, as those of whom John spoke that 'he might gather into one the children of God who are scattered abroad'; or by predestination and the hope of
