of the world the good fish will be gathered into vessels, but the bad cast out, because every elect person is received into everlasting habitations, and the reprobate, having lost the light of the eternal realm, are cast into outer darkness. For now the net of faith holds the good—that is, the elect—and the evil—that is, the reprobate—mingled together, like the fishes. This is the fourth resemblance. And the net which she drew, namely, by the call of faith, represents the shore of holy church." And St. Gregory adds: "And the fish of the sea which were caught cannot be numbered. But we who are bad when we are caught are thoroughly changed in the element of goodness." In this he finds a sign that the wicked who are predestinate are permanently and thoroughly changed into what is good. Therefore, the voice of St. Gregory is the voice of the predestinate who, being smitten with badness, are through baptism and penance called back by holy church to goodness.
From these things is evident the exposition of the second proof from the parable of the marriage supper, in which are gathered by faith the good and the bad, who are mingled in holy church. But the bad are not true sons, just as those are not true friends, because they lack the marriage garment, which is predestinating love. Hence the king of the wedding will say to them, as he said to the one: "Friend, why did'st thou come in hither not having a wedding-garment?" At this point Gregory says: "It is very remarkable, my dear friends, that he at one and the same time calls this one friend and condemns him, as if he might more aptly say: 'Friend and no-friend—friend by faith and no-friend by works.'" Thus much Gregory [Migne, 76: 1289].
The exposition of the third proof is clear because they gather up from the kingdom of holy church all that offend, that is, those who commit iniquity, namely, the sin of final impenitence [the parable of the tares, Matt. 13:41]. Here the reprobate are referred to.
