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The Parable of the Tares as the Proof Text for Religious Liberty to the end of the Sixteenth Century

Published online by Cambridge University Press:  28 July 2009

Roland H. Bainton
Roland H. Bainton
Affiliation:
Yale University
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Extract

The parable of the tares is the proof pàssage for religious liberty. Sinite utraque crescere (Matthew 13, 30) is the counterpart of compelle intrare (Luke 14, 23). The apostles of liberty repeat the text with monotonous iteration, although there is an occasional variety in the emphasis. Some stress the rationalistic argument: we do not know enough to separate the tares from the wheat. Others emphasize the eschatological approach: we can afford to be patient because God will burn the tares at the harvest. Others again make a legalistic appeal: Christ has commanded us to leave the tares alone. More interesting are the expedients employed by the persecutors to evade the liberal implications of the parable. The simplest device is to identify the tares not with the heretics, but with the moral offenders within the church. Another subterfuge is to identify the overly zealous servants with the ministers, not with the magistrates, who are not to be hampered by the parable.

Type
Research Article
Information
Church History , Volume 1 , Issue 2 , June 1932 , pp. 67 - 89
Copyright
Copyright © American Society of Church History 1932

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References

1 Tertullian, who does not mention Callistus by name, is our authority for the appeal to Mt. 16, 19. De Pudicitia 21, Corpus Scriptorum Ecclesiasticorum Latinorum XX1, 269 (abbreviated hereafter as CSEL), Ante-Nicene Fathers (abbreviated hereafter as ANF) IV, 99. Hippolytus is the authority for the use of Noah's ark and the parable of the tares. Refutatio Omnium Haeresium IX, 12, Migne, Patrologia Graeca (abbreviated hereafter as P. G.) XVI, pt. 3, 3386.Google ScholarDie griechaschen christlichen Schriftsteller. Hippolytus, Bd. 3 Elenchos IX, 12, 20–23, pp. 249–50. λέγων ' Аλλά ∞αλ 'Аϕετε τά ζζάνια ςυναύξειν τϕ ςίτϕ, τουτέςτιν έν τñ έέληςία τούς 'λλά xαί τήν ξιΘωτόν του εις είς όμοιωμα έέℵℵλησας λελονέναι, έν ξαί ξύνες ξαί λύξοι ξαι ξαι, πάντα τά ξαί ϕάςξν δειν είν ⋯ν έξξληςία όμοιως. These passages are collected and discussed by Shotwell, James T. and Loomis, Louise Ropes, The See of Peter (New York, 1927)Google Scholar and by Watkins, Oscar D.. A History of Penance (London and New York, 1920)Google Scholar, who gives also the Greek text.

2 Ep. 51 in Migne Patrologia Latina (abbreviated hereafter as P. L.) 4, 352; Ep. 50 in ANF V, 327. Ep. 54, 3 in CSEL III2, 622. Nam, etsi videntur in Ecclesia esse zizania, non tamen impediri debet aut fides aut charitas nostra, ut quoniam zizania esse in Ecclesia cernimus ipsi, de Ecclesia recedamus. Nobis tantum modo laborandum est ut frumentum esse possimus.

3 De Unitate Eccl. VI, CSEL III1, 214. Migne P. L. 4, 519; ANF V, 423.

4 Dialogus Adversus Luciferianos 22, Migne P. L. 23, 177, The Nicene and Post-Nicene Fathers (abbreviated hereafter as PNF) 2nd series, VI, 331–32.Google Scholar

5 Contra Ep. Parmeniani III, 3, 18, CSEL 51, 122.

6 Ep. 76, CSEL 34, 326. 12–13, PNF1 1, 343. Fingitis vos ante tempus messis fugere permixta zizania, quia vos estis sola zizania. Nam si frumentum essetis, permixta zizania toleraretis.

7 Ep. 43, CSEL 34, 103. 14–15. PNF1 1, 283.

8 Ep. 53, III, 6, CSEL 34, 156, 21. PNF1 1, 299; Ep. 76, 2 and 3, CSEL 34, 326–27. PNF1 1, 343–44; Ep. 93, 15 and 32, CSEL 34, 459 and 477. 18. PNF1 387 and 394. Contra litteras Petiliani II, LXXVIII, 174, CSEL 52, 108. PNF1 IV, 570.

9 Cotra litteras Petiliani III, II, 3, CSEL 52, 164, PNF1 IV, 597.

10 Migne, P. L. 38 (Aug. 5, 1) Serm. LXXIII, pp. 470–71; Serm. XXIII, PNF1 VI, 334.Google Scholar

11 Contra Ep. Parmeniani, III, 2, 13, CSEL 51, 115. 4–13. nam et ipse dominus, cum seruis uolentibus zizania colligere dixit: sinite utraque crescere usque ad messem, praemisit causam dicens: ne forte, cum uultis colligere zizania eradicetis simul et triticum, ubi satis ostendit, <ut>, cum metus iste non subest, sed omnino de frumentorum stabilitate certa securitas manet, id est quando ita cuiusquam crimen notum est et omnibus execrabile apparet, ut uel nullos prorsus uel non tales habeat defensores. per quos possit schisma contingere, non dormiat seueritas disciplinae.…

12 Ibid. III, 2, 14–15, CSEL 51, 116–18.

13 Ep. 93, IX, 33 and X, 36, CSEL 34, 479 and 481, PNF1, 1, 394 and 395. Cf. De Moribus eccl. Cath. XXXIV, 76, Migne P. L. 32 (Aug. 1) 1342, PNF1 IV, 62. Contra Faustum Manichaeum XIII, 16, CSEL 35, 397, PNF1 IV, 205.

14 Adversus Praxean 1, CSEL 47, 228, ANE III, 598.

15 Ad Scapulam 2, Migne P. L. 1, 699, ANF III, 105. Sed nec religionis est cogere religionem, quae sponte suscipi debeat, non vi.

16 Tà π$οπεϕυξóτα τέ $$$νℵñ ϕα$λα δόγμτα. Migne P. G. 13, Comment. in Mt. X, 840.

17 Contra Celsum V. LXIII, Die griechischen christlichen Schriftsteller Origenes, Bd. 2, p. 67, ANF IV, 571.

18 Comment, in Evang. Matth. II, XIII, Migne P. L. 26, 93–94. Omnia scandala referuntur ad zizania.… inimicus homo superseminet zizania, hoc est, haereticorum dogmata. Quod autem dicitur; Ne forte colligentes zizania, eradicetis simul et frumentum, datur locus poenitentiae, et monemur ne cito amputemus fratrem: quia fieri potest, ut ille qui hodie noxio depravatus est dogmate, cras resipiscat et defendere incipiat veritatem⃜Praemonet ergo Dominus, ne ubi quid ambiguum est, cito sententiam proferamus; … manifestum est haereticos quosque et hypocritas fidei gehennae ignibus concremandos.

19 In Matthaeum Homil. Migne P. G. 58, 477–78, PNF1, (Chrysostom) X, 288–89. Тουτο δέ έλεγε, χωλύων τούς γίνεσθαι χαί α$$$ματα χαiacgr; σφαγάς. Ού είσάγεσθαι. ύο τοίνυν τούτους αύτούς хατέχει τοīςλογισμοīς ēνί μέν, τψ μή τόν σīτον őλαőηναι. έτέοψ δέ, τψ хαταλήψεσθαι τήν óλασιν πάντως αύτούς ανιάτως νοσουντας. “ωστε ει$$$ούλει хαι хολασθηναι αύτούς, хαί χωοίς της του σίτου őλύόης, άνάμεινον τό:ν πоοςήхονα хαιоóν. Τί δέ έστι, μή έхоιξώσητε αμα αύτο$$$ς τόν σ:īτον; ” Η τουτό φησιν, őτ:ι Εί μήλλοιτε хινεīν őπλα хαί хατασφάττειν τούς αίоετ$$$хούς, ύνάγхη πολλού:ς хαί των άγίων συγхαταőά:λλεσθαι. η őτι άπ' αύτων τών ξιξανιων πολλούς είхός μετα:őα:λέσθαι хα:ί γε:ν:έσ:θαι σīτον … Ού τοίνυν хατέχειν α:ίоετιхούς хαί έπιστομίξειν, хα:ί έххόπτειν αύτων τήν παооησί:αν, хαί τάς συνόδους хαι τάς σπονδάς διαλύειν хωλύει, άλλ' άναιоεīν хαί хατασφάττειν.

20 Quaestionum Septemdecim in Evangelium Secundum Matth. 1, Quaest. XI, XII, Migne P. L. 35, 1367–69. Sed recte quaeritur utrum haeretici sint, an male viventes Catholici…verumtamen quoniam Dominus agrum ipsum, non Ecclesiam, sed hunc mundum interpretatus est, bene intelliguntur haeretici (XI, 1). Toleranda sunt autem non solum zizania usque ad messem … sed etiam paleam usque ad ventilationem (XI, 5).

21 Ep. Lib. II, CLV, Migne P. G. 99, 1482–86. ό Κúϱιος άπηγóϱευσεν έν τοīς εύαγγελíοις τοūτο, εỉπών οủ μήποτε ονλλέγοντες τά ζιζάνια, έхϱιζώσητε άμα αủτοĩς τòν σīτον. “αϕετε συναυξάνεσθε ụέχϱι τοũ θεϱισμοũ … хαì õτι τά ζιζάνια τοùς αỉϱετιϰοùς εἵϱετιϰε, τούς τε τηνιϰαũτα δηλονóτι, ϰαì τοùς ủϕ' έτέϱων ήγουν ἄπαντας, ảϰουσώμεθα τοũ χϱυσοστóμου αủτò τοũτο έϱμνεúοντος έϕ' ᾦ τάδε … (citation from Chrysostom) ″οπεϱ ϰαì γέγονεν έν τοĩς ϰαθ' ήμ⋯ς ϰϱóνοις. Καì γάϱ αīματα ϰαì σϕαγαì έπλήϱωσαν τήν ϰαθ' ήμẶς οỉϰονμένην ϰαì πολλοì τ⋯ν άγíων συναπ⋯λθον … ϰαì τí λέγομεν πεϱì το⋯ μή έπιτϱέπειν ϰτένεσθαι τούς αỉϱετιϰοúς; ούδέ γε ϰατεúχεσθαι αύτ⋯ν συγϰεχώϱηται ήμīν … οὔτε οὖν … ϰατεúχεσθαι δετ δλως μ⋯λλον μέν οὖν ύπεϱεúχεσθαι ώς αύτòς ό Κúϱιος ύπέδειξεν έν τᾦ τοũ πάθους ϰαιϱᾦ, λέγων πϱòς τόν έαυτοũ πατέϱα πάνεϱ, ἄϕες αύτοĩς τήν άμαϱτíαν οủ γάϱ οἵδασι τì ποιοũσι … διδάσϰεσθαι γάϱ, ού τιμϱεĩσθαι χϱή τούς άγνοαũντας … ού γάϱ εỉϰí, τήν μάχαιϱαν ϕοϱοũσιν ‥ ού μήν έϕ' οὓς ό Κύϱιος έϰώλνσεν, έπι τϱέπειν χϱή. σωμάτων γάϱ ἄϱχοντες, τούς έν τοĩς σωματιϰοĩς άλóντας έξòν αύτοīς ϰολάζειν ούχì τούς έν τοĩς ϰατά ψυχήν τ⋯ν γάϱ ψυχ⋯ν άϱχóτων τοũτο ⋯ν τά ϰολαστήϱια, άϕοϱισμοí, ϰαì αί λοιπαì έπιτιμíαι. This passage is summarized by Luzzati, Luigi, God in Freedom (New York, 1930) pp. 100–105.Google Scholar

22 Enarratio in Ev. Matthaei XIII, Migne P. G. 123, 283–86. Zιζάνια, αί αίϱέσεις, ᾔ οί πονηϱοί λογισμοί … δοũλοι δέ, οί ἄγγελοι οĩ άγαναϰτοũσιν έπί τᾦ εĪναι αίϱέσεις, ᾔ πονηϱίας έν τ⋯ ψυχ⋯, ϰαί őοúλονται άνασπᾆν ϰαì έϰϰóπτειν έϰ τοũ őíου τοúς τε αίϱετιϰοùς ϰαί τοùς τά πονηϱά λογιζομένους. 'ο θεòς ού συγχωϱεī τούς αίϱετιϰοùς διά πολέμων άναλíσϰεσθαι, ἵνα μή συμπάσχωσι ϰαì συναλíσϰωνται ϰαί οί δíϰαιοι. 'ομοíως ούδέ διά τούς πονηϱούς λολισμοùς θέλει ό θεός έϰϰóπτειν τòν ἄνθϱωπον, ἵνα μή ϰαί ό σīτος συνδιαϕθαϱ⋯. οĪον έάν ό ματθαīος ζιζάνιον ⋯ν έϰóπη έϰ τ⋯ς ζω⋯ς, συνεξεϰóπη αύτᾦ ϰαί ό ũστεϱον μέλλων έξ αύτοũ őλαστ⋯σαι τοũ λóγου σīτος όμοíως ϰαì ό παũλος, ϰαί ό ληστής.

23 Migae P. L. 92, 68–69.

24 Migne P. L. 131, 930. ut omnes haeretici et quilibet doctores proprio arbitrio relinquantur, quoniam difficulter possunt trahi ad scientiam veritatis. Aquinas in the Catena Aurea quotes from Remigius' Commentary on Matthew. The English translators (Oxford, 1841)Google Scholar say that in their day the commentary of Remigius was not in print. In the portions printed by Migne I cannot discover the passages cited by St. Thomas.

25 Frederico, Paul, Corpus Documentorum Inquisitionis haereticae pravitatis Neerlandicae (Gent and 's Gravenhage, 1889) 1, 6–7.Google Scholar Sinite utraque crescere usque ad messem. … Quid his verbis nisi patientiam suam Dominus ostendit, quam praedicatores suos erga errantes proximos exibere desiderat, maxime cum hi qui hodie zizania sunt, possibile sit cras converti et esse triticum? … Cesset ergo iudicium pulveris, audita sentencia conditoris, nec eos queramus per secularis potentiae gladium huic vitae subtrahere, quibus vult idem creator et redemptor Deus sicut novit parcere, ut resipiscant a diaboli laqueis quibus capti tenentur, ad ipsius voluntatem. Sic, sic nimirum tales ultimae illius patris familias messi a nobis convenit reservari, quidque messores suos de his facere iubeat, sicut et de nobismet ipsis cum timore et tremore oportet expectari, quia horum quoslibet, quos mundi huius ager zizania habet, messis illa forsitan triticum inveniet, et quos in via Domini adversarios nunc habemus, possibile omnipotenti Deo est in illa coelesti patria nobis facere etiam superiores. … Interim nichilominus meminisse debemus, quod nos, qui episcopi dicimur, gladium in ordinatione quod est secularis potentiae non accipimus, ideoque non ad mortiftcandum sed pocius ad vivificandum auctore Deo inungimur. Est tamen aliud quod sollicite de praedictis agendum est scismaticis, quot et vos nequaquam ignoratis, ut ipsi eisque communicantes catholica communione priventur. …

26 Catena Aurea, English Translation (Oxford 1841) Matthew II, 495–502.Google Scholar

27 Catena Aurea, loc. cit from Augustine Ep. 93, V. 17, CSEL 34, 461.

28 Sancti Thomae Aquinatis Doctoris Angelici Opera Omnia (Rome, 1895) VIIIGoogle Scholar, Secunda secundae Summae Theologiae Quaest. X, art. VIII, pp. 88–89. Utrum infideles compellendi sint ad fidem. Here St. Thomas quotes Chrysostom on Mt. XIII, Augustine Epp. 93 and 185 in favor of the coercion of heretics and Contra Epist. Parmen. III, II, where Augustine points out that the tares may be rooted out if there is no danger to the wheat. Quaest XI art. III Utrum haeretici sint tolerandi, p. 100. Si tamen totaliter eradicentur per mortem haeretici, non est etiam contra mandatum Domini, quod est in eo casu intelligendum quando non possunt extirpari zizania sine extirpatione tritici, ut supra dictum est, cum de infidelibus in communi ageretur.

29 Braght, Van, Het bloedig Tooneel (Amsterdam, 1685) II, 170.Google Scholar Dat de Heere des ackers sijn dienaers beval/ dat was daerom/ dat sy dat goed kruyd niet bederven souden met dat quaet uyt te trecken: Maer ik kan wel gaen langs de kanten/ en plucken hier en daer een plucxken of twee/ ja somtijts ses of acht/ ja tien of twaelf/ ja somtijds een hondert of twee/ sonder het goede te bederven.

30 Corpus Reformatorum III, 199. Das aber dagegen angezogen werden diese Worte vom Unkraut; lasset beides wachsen, das ist nicht zu weltlicher Obrigkeit geredt, sondern zum Predigtamt, dass sie unterm Schein ihres Amts keinen leiblichen Gewalt üben sollen. Aus diesem ist nun klar, dass weltlich Obrigkeit schuldig ist, Gotteslästerung, falsch Lehre, Ketzereien und die Anhänger um Leib zu strafen.

31 Wappler, Paul, Die Stellung Kursachsens u. des Landgrofen Philipp v. Hessen zur Täuferbewegung, Reformotionsgeschichtliche Studien und Texte. Heft 13 u. 14. (Münster i. W. 1910) pp. 87, 110Google Scholar, cf. 61. A similar passage from Georg Major (1563) is cited by Paulus, Nikolaus, Protestantismus u. Tolerans im 16. Jahrhundert (Freiburg i. Brei., 1911) pp. 58–59.Google Scholar

32 In Catabaptitarum Strophas Elenchus Huldrici Zuinglii. Huldrici Zuinglii Opera. Schuler and Schulthess. III, 363. Quemadmodum Christus ipse docuit in talibus rerum primordiis, qualia tum nostra erant. Praecepisse eundern quoque. ut et zizania crescere cum tritico pateremur usque in diem messis; spem autem nos audacem habere in diem plures esse ad bonam mentam redituros, qui nunc abhorrerent. Quod si minus fieret, piissimis tamen semper vivere licere inter impiissimos. Secessionem in eo rerum statu quid turbae daturam me vereri.

33 Brieve Instruction Contre Les Anabaptistes. Corpus Reformatorum, Calvini Opera, VII, 74. Je dy que ceste opinion est un blaspheme execrable contre la grace de Dieu.

34 Ibid. p. 67. Tenons donc en somme ce que dit nostre Seigneur, que jusque à la fin du monde il nous faut endurer beaucoup de mauvaises herbes, de peur, que si nous voulions tout arracher, nous ne perdions le bon grain quant et quant.

35 Institutio VIII, 13 and 14, Calvini Opera 1, (the editions of 1539–1554) p. 545. sed dico non temere ob quaslibet dissensiunculas deserendam nobis ecclesiam. … In vitae autem imperfectione toleranda multo longius procedere indulgentia nostra debet.Google Scholar

36 Ibid. p. 546.

37 Refutatio Errorum Michaelis Serveti, Calvini Opera VIII, 472. Si praecise nobiscum agunt ex verborum formula, non tantum prohibentur magistratus ab usu gladii, sed omnem disciplinam e medio tolli oportet. … Non igitur quemlibet rigorem cessare Christus iubet, sed toleranda esse mala admonet quae sine pernicie corrigi nequeunt. Et certe quamlibet sedulo et animose quisque pro suo officio eradicandis vitiis incumbat, numquam eousque proficiet severitas quin multae vitiorum reliquiae maneant.

38 De Haereticis a Ciuili Magistratu puniendis Libellus, aduersus Martini Bellii farraginem, et nouorum Academicorum sectam. (1554) pp. 145–6.Google Scholar

39 Ibid. pp. 146–7.

40 Ibid. p. 153.

41 Ibid. pp. 152–3.

42 Ibid. p. 154. Quare vt libere dicam quod sentio, neque de Ciuili, neque de Ecclesiastica iurisdictione hic agi puto. … (153) Quam obrem in hac quoque parabola singulas eius partes ad eius finem & scopum puto applicandas. … Consolatur autem nos Paterfamilias noster a quo sati sumus, & nobis praedicit perpetuam quidem fore hanc Ecclesiae in hoc mundo conditionem, & numquam hic defutura zizania: itaque non esse quod integram Ecclesiae repurgationem in hoc mundo speremus, sed hunc mundum perpetuum non fore. … 152–3). Neque item quaerunt, Num vis vt scelestum et blasphemum atque adeo factiosum hunc maiestatis tuae & Ecclesiasticae auctoritatis perturbatorem e vita deturbemus? Respondisset enim profecto Paterfamilias si per seruos, ciuiles Magistratus accipias, hoc ipsum quod per Mosen edixit in blasphemos & factiosos pseudoprophetas (154).

43 Weimar Ausgabe (abbreviated hereafter as W. A.) 1, 625. 5. Luther goes on to say that we are not to leave the church on account of the tares. “If Christ and his saints had done this who would have been saved?” I was chagrined to discover how grievously I had blundered in translating this last sentence in the Harvard Theological Review, XXII, No. 2, April, 1929, p. 122. The following excerpts from Luther and Erasmus are so extensive that I have thought it better to omit the originals, especially since they are not difficult of access.

44 Fastenpostille 1525 W. A. 17II, 125.

45 W. A. 52, 831. 12–15.Google Scholar

46 Ibid. p. 835.

47 Ibid. p. 836.

48 Ibid. p. 838.

49 It is given without date in Dietrich's Hauspostille published in 1544. The other sermons in the collection range from 1531 to 1535. See W. A. 52, 130–35 and the introduction.Google Scholar

50 Ibid. p. 130, cf. p. 135.

51 Ibid. p. 130. 21f.

52 Ibid. p. 132 condensed.

53 Ibid. pp. 135. 26–29 and 134. 40–135. 3. I have not discussed here the sermon of 1546 (W. A. 51, 173–187), because the meaning is so debated. See my article “The Development and Consistency of Luther's Attitude to Religious Liberty, ” Harvard Theological Review, XXII, No. 2. 04, 1929, pp. 107–149.Google Scholar

54 Paraphrasis in Evang. Matthae Cap. XIII Opera Omnia VII, 80 E. Servi qui volunt ante tempus colligere zizania, sunt ii, qui Pseudoapostolos & Haeresiarchas gladiis ac mortibu existimant e medio tollendos, cum paterfamilias nolit eos exstingui, sed tolerari, si forte resipiscant, & e zizaniis vertantur in triticum. Quod si non resipiscant, serventur suo Judici, cui poenas dabunt aliquando.

55 Supputatio Errorum in Censuris Beddae, Prop. xxxii, Opera Omnia IX, 580–83.Google Scholar

56 Ibid. p. 581.

57 Ibid. pp. 581–82.

58 Adversus Monachos Quosdam Hispanos, Titulus IV, Contra Sanctam Haereticorum Inquisitionem. Opera Omnia, IX, 1054 D.Google Scholar

59 Ibid. p. 1056.

60 Ibid. p. 1056 E-F.

61 Ad Censuras Facultatis Theologiae Parisiensis Declaratfo Erasmi LXXIV, Opera Omnia, IX, 905–6.

62 Chronica Zeÿbuch und Geschÿchtbibel (1531) ccccliiij. Etlich meinen Christus in dem das er das unkraut vor dem schnid ausszureüffen so fleissig verpeüt/ dahin gesehen hab/ das die welt plindt ist/ und kein urteil noch erkantnüs der warheit hat/ sunderlich yr schrifftgelerten und plindenfürer/ solt yr nun gestat/ der gwalt gegeben/ und der zaum glassen worden sein dz unkraut ausreüffen/ so hette si nun dieweil sie selbs ein unkraut ist/ dz treidt für unkraut aussgeräuffet/ dz sie den acker allein in hette/ wie sie alwegen gepflegt hat/ und nit allein in proheten/ Christo/ Apostelen/ sunder auch heüt vil exempel erseheinen.

63 Contra Libellum Calvini Fv verso, p. 102, Cal. 96. non videtur zyzania appellare latrones et adulteros, caeterosque eius generis maleficos. Non enim sevit Diabolus post Evangelium, cum essent jam ante Evangelium. Sed videtur zyzania appellare eos, quos Diabolus sevit falsa doctrina post Evangelium cuiusmodi sunt Haeretici et hypocritae.Google Scholar

64 Ibid. Fvj and verso. pp. 103–4, Cal. 96. Quod si dicemus nos non errare, idem semper dixerunt qui pios occiderunt. … Quis unquam putavit se tenere falsam religionem? Errarunt Iudaei qui Christum et Apostolos persecuti sunt. Errarunt gentiles, qui Christianos persecuti sunt. Erravit Papa, qui Lutheranos et Zuinglianos persecutus est. Erravit Henricus Angliae Rex, qui Papistas et Lutheranos, et Zuinglianos, et Anabaptistas interfecit. Erravit Lutherus, qui Zuinglianos, Diabolos appellavit et in Gehennam damnavit. An soli Zuingliani et Calviniani non errabunt? Compare the Preface to the French Bible and see my article “Sebastian Castellio and the Toleration Controversy of the Sixteenth Century,” in Persecution and Liberty, Essays in Honor of George Lincoln Burr (New York, 1931), p. 197.Google Scholar

65 Traité des Hérétiques, edited by A. Olivet Geneva, 1913) pp. 136–37.Google Scholar Par zèle de Christ, nous arracherons l'ivraie, lequel afin que le blé ne fut arraché, a commandé l'ivraie etre laissée jusques à la moisson⃜

66 Contra Libellum Calvini Fv verso, p. 102–3, Cal. 96. Quemadmodum rex malet ut omnes in suo regno Latrones, viverent, quam si unus regis filius cum omnibus latronibus occideretur.

67 Jacobii Acontii Satanae Stratagematum libri octo. Curavit Gualtherus Koehier. (Monaci, 1927) pp. 77–8.Google Scholar Non enim dicit: “age, ite, sed videte etiam atque etiam, ne una cum zizaniis etiam triticum evellatis,” sed omnino vetat ire vultque tam zizania quam triticum crescere usque ad messem. The arguments of Castellio and Acontius were summed up by Celsus, MinusDe Hoereticis capitali supplicio non off afficiendis. 1584 pp. 27b–40.Google Scholar

68 Wappler, Paul, Die Stellung Kursachsens und des Landgrafen Philipp von Hessen zur Täuferbewegung. pp. 233–4.Google Scholar Diese spruch liegen vns dermassen jm wege, das wir in vnsern Gewiessen nit wol fienden mogen, wie gegen einem menschen, so jm glauben etwas jrrig ist, so scharpf solt gefaren werden, dann es mocht sich em mensch vber nacht vnderrichten vnd weysen lassen vnd wieder von seinem jrthumb abtretten. Solt nhun derselbig so gestracks von vns zum dodt verurteilt werden, sorgen wir warlich, wir mochten seins bluts nicht vnschultdig sein.

69 Der Widertöufferen ursprung/ fürgang/ Secten/ wäsen/ fürneme und gemeine jrer leer Artickel/ (Zürich 1560) p. 184b.Google Scholar The Anabaptists say das unkrut bedütet die kinder des bösen/ oder falsche lerer/ und der Herr heiter gebotten hat/ lassends beyde mit einanderen wachsen/ so sol ye die Oberkeit das unkrut mit straaffen oder töden nit ussritten. Cf. 233–34b.

70 Van't Kruys Christ. Opera Omnia Theologica (Amsterdam 1681), pp. 149–50.Google Scholar Zijn nu onse vervolgers Christenen gelijk sy meenen/ ende des Heeren Woordt voor recht houden/ waerom en hooren en volgen sy dan Christus Woordt ende Gebodt niet? waerom plucken sy dat uyt voor den tijdt Waerom en vreesen sy niet dat sy de Terwe plucken sullen/ ende niet dat onkruyt? waerom treden sy in der Engelen dienst? cf. p. 304b.

71 T'Wonder-boeck (1551) pt. 2, chap. XCJJJ, fol. 121a–22a.

Want Godt dan een Gheest is/ sijn werckinge nv inwendich heeft/ heeft hy in desen laetsten Daghen niet ghewilt/ dat yemandt (of sy schoon syne Dienaers sijn) in dese sijns Gheloofs saken richten/ veroordelen/ verderuen/ oft yet wtroeden solden/ voor den tijt des Oogstes … lieuer duysent dooden daerom te steruen unde alles te verliesen datmen gehebben mocht/ dan een gheloouich Christen oder gerechtighe Ziel om te brenghen. Secht yemant: men brengt geen Christen oder Gherechtighe herten om/ maer ketters unde valsche Verleyders/ Schelmen unde Booswichten. So antwoord' Ic: Dat wert sich aent eynde wel bevinden/ of die Schrift in desen/ als in alle t'andere niet mercklijck vervult/ alle Oprechte van herten mit Christo in die Werlt ghelijck Ketters unde Verleyders/ Ja als die meeste Schiemen unde Oeueldaders niet ombracht werden/ ⃜ Alsoo oordeeldt alleen Godt inden Gheest ouer Ziel unde Lijf/ maer die mensche alleen ouer t'Lijf.

Cf. tract 20 (according to the notation of Van der Linde, , David Joris ('s Gravenhage, 1867)Google Scholar Van de gerechte ware Zion. cap. III, translated in Arnold's, GottfridKirchen und Ketzer-Historie. (Franckfort a. M. 1715) IIGoogle Scholar, 649a. Tract 194, Een suuerlycke bewyssreden. Aiij verso. Tract 139, Een droeuich Suchten p. 55. Cf. also the testimony of one of the Anabaptist martyrs in Bibliotheca Reformatoria Neerlandica (Hague 1904) II, p. 304.Google Scholar

72 Cited by Zimmermann, Joachim, Thomas Münzer (Berlin 1925), pp. 107–8.Google Scholar Man muss das Unkraut ausraufen aus dem Weingarten Gottes in der Zeit der Ernte, dann wird der schöne rote Weizen beständig Wurzeln gewinnen und recht aufgehn.

73 Ibid. p. 130.

74 Restitution rechter und gesunder christlicher Lehre. Neudrucke deutscher Litteraturwerke des XVI. und XVII. Jahrhunderts. No. 77 u. 78. Flugschriften aus der Reformationszeit. VII. p. 99. Also salt ock sin in der vullenbrenginge dusser werldt, des menschen sone werdt senden sine baden unde se werden sammelenn uth sinen rike alle ergernisse, und alle de dar unrecht doen, und werden se werpen in einen vürauen.

75 Hermanni a Kerssembroch Anabaptistici Furoris … Narratio. hrsg. von. Detmer, H.. Die Geschichtsquellen des Bisthums Münster sechster Bd. zweite Häute. (Münster 1889). p. 536.Google Scholar “Apage te hinc, impie, nunquam rediture, effuge, inimice et, hosti Patris, Recede, omnis boni perturbator! Secerne te a bonis! Purganda est Patris area, lolium stirpitus eradicandum est, ne segetem bonam opprimat.