And he said: No, lest perhaps gathering up the cockle, you root up the wheat also together with it.

“This the Lord spake to forbid any putting to death. For we ought not to kill an heretic, seeing that so a never-ending war would be introduced into the world; and therefore He says, Lest ye root out with them the wheat also; that is, if you draw the sword and put the heretic to death, it must needs be that many of the saints will fall with them. Hereby He does not indeed forbid all restraint upon heretics, that their freedom of speech should be cut off, that their synods and their confessions should be broken up—but only forbids that they should be put to death.”

“Above he set forth a parable in which the impediment to evangelical teaching was shown to come from without; here another parable is set forth, in which the impediment to hearing the teaching is set down, which is from within, because in this one those things are drawn to us by which minds are wont to be troubled. First, therefore, he teaches concerning the origin of good and evil; second, concerning their progress; third, concerning their end. The second at the place, "But when it had grown," etc. The third at the place, "And at the time of harvest I will say to the reapers," etc. Concerning the first, two things are noted. First, concerning the origin of the good; second, of the evil, at the place, "But while men were sleeping," etc. He says, therefore, "He proposed another parable to them." And to whom? To them — I say, not to the apostles only, but also to the crowds. Hence, when he had expounded the first parable to the apostles in the boat, he turned himself to the crowds. "Another" (aliam), not "the other" (alteram); because he proposed not only two parables, but several, whereas "the other" is said of one of two. But he set forth several, so as to provide for several dispositions; for some are affected by one, some by another. "The kingdom of heaven is likened to a man who sowed good seed in his field." In a kingdom is contained the king, and those who are ruled; and these are the heavenly men, who have been made equal to the angels; Psalm 90:11: "He has given his angels charge over you, to keep you in all your ways," etc. "A man who sowed good seed." Three parables are set forth in sequence concerning the seed. The first concerning seed sown; the second concerning seed breathed in; the third concerning seed multiplied. According to the intention of the letter, the seed is taken here otherwise than above. For the seed that is sown is that which is sown in man, and this is the word of God, as is found in Luke 22. But here the man himself is taken, in whom it is sown. And this is clear, because further on he says that this seed is the sons of the kingdom; hence no other exposition is to be made than the one the Lord himself made. And it is called seed, because just as seed is the principle of propagation, so good men are the foundation of the whole faith; hence from the apostles the whole Church sprang forth. Hence Isaiah 1:9: "Unless the Lord had left us a seed, we should have been as Sodom." And this was the good seed, of which Isaiah 6:13 says: "The holy seed shall be that which shall stand therein." This Christ sowed, and where? "In his field," that is, in the world. For the world is called a field, in which are both good and evil, which the Lord brought forth through creation; hence John 1:10: "The world was made through him." And in Psalm 49:11: "The beauty of the field is with me." "But while men were sleeping," etc. Having treated of the origin of the good, here he deals with the origin of the evil. And first the occasion of the malice inflicted is set forth; second, the order. And first a twofold occasion is set forth: one on the part of the guardians, the second on the part of the sower. On the part of the guardians he says, "but while men were sleeping," etc., that is, those set over the human race, who were appointed to keep watch, were sleeping, namely through the sleep of death. Namely, the holy apostles, who knew that heretics would mingle themselves with the wheat in the Church; hence Paul: "I know that after my departure ravening wolves will enter in among you, not sparing the flock." Then another occasion is set forth; hence he says, "the enemy came," etc., that is, the Devil; Psalm 73:23: "The pride of them that hate you ascends continually" — "of them that hate you," that is, of the demons. But this enmity is according to the perversity of the will. But there is a question. Is it true that any thing hates God? It must be said that love is only of a thing known. But God can be known in two ways: in himself, or in his effects. In himself it is impossible that he not be loved: for whatever is loved is loved under the aspect of good. Since therefore he is the first goodness, he cannot be hated. But in his effects it is not impossible. For the demons, insofar as they exist, love him from whom they have their existence; but certain of his effects displease them — namely, that they are punished against their own will, that they are not permitted to punish men according to their own will, and the like. There follows, concerning the order, "and oversowed tares." Each single word has great significance. Let us see, then, what it is that is sown, and what the order is. What is sown is the tares (zizania), which is similar to wheat, and is called darnel (lolium). What is signified by the tares? The wicked sons, and all who love iniquity, especially heretics. There are three kinds of evil men: wicked Catholics, schismatics, and heretics. Wicked Catholics are signified by the chaff, concerning which above, chapter 3:12: "he will burn the chaff with fire." Schismatics by the ears of grain. Heretics by the tares. They are sown, therefore, in the field, that is, in this world. Likewise, the tares have a resemblance to wheat; thus these men put forward the appearance of good, as is found in 1 Timothy 1:7: "Desiring to be teachers of the law, understanding neither the things they say, nor the things concerning which they affirm." And note that above it says "he sowed," and here it does not; because there were Catholics before there were heretics. For the Devil, seeing the Church spreading, was envious, and sowed what was corrupting, and stirred up the hearts of heretics, so that he might do more harm; hence "they were of us," as is found in the first canonical epistle of John 2:19, "but they were not of us; for if they had been of us, they would surely have remained with us." Likewise he says, "in the midst of the wheat." The Devil does not care that some are heretics among the pagans, since he possesses them all already, but rather cares about the midst of the wheat and the faithful people. And this is what is said in Job 4:18: "And in his angels he found wickedness." And Augustine says that no society is so good but that someone in it is wicked; hence in the company of the apostles one was evil, namely Judas. Likewise he says "and he went away," where the malice of the demon is signified. "He went away," that is, he made himself hidden. For when he instigates, he does not always cooperate openly; for if everything succeeded according to his wish, it could easily be discerned; therefore he sometimes withdraws from his malice; Psalm 9:9: "He lies in wait in secret, like a lion in his den." Next he treats of the progress of the good and the evil. "But when the blade had grown." And that you may understand, three things are considered. First, the manifestation of the good from the evil is set forth; second, the zeal of the good against the evil; third, tolerance. He says, therefore, "when the blade had grown and brought forth fruit, then appeared also the tares," etc. For from the beginning, when it is sown, it does not appear, but only when the blade grows. And this can be referred to both, both to the wheat and to the tares. Augustine expounds this of the wheat, because when a man is small, he cannot discern; but when he grows, and bears fruit, and becomes spiritual, then he knows; 1 Corinthians 2:15: "The spiritual man judges all things." Chrysostom expounds this of the tares, because at first it does not appear, since heretics at first hide their knowledge, because at first they say and preach certain good things to the laity, and afterward insert certain evil things about the clergy, which are gladly heard; and thus they turn the people away from love of the clergy, and consequently from the Church. But afterward, when the people have accepted the teaching, the heretics manifest their malice. For at first they say nothing but light things, but afterward they manifest themselves and their doctrine, which is understood by wine; of which wine it is said, Proverbs 23:31: "It goes in pleasantly, but in the end it will bite like a serpent." "But the servants of the householder came," etc. Here is set forth the zeal of the good against the evil. And first they inquire concerning the origin of the evil; second, they are moved by zeal to the uprooting of the evil ones, at the place, "but the servants said," etc. He says, "but coming," etc. First it must be seen who these servants are. Further on he speaks of the reapers; but these are not servants, but angels. These are good men; and this is not unfitting, since the Lord is called both the door and the doorkeeper. "But the servants coming" — through faith; Psalm 33:6: "Come to him, and be enlightened." "They said, Lord, did you not sow good seed in your field?" Did not the apostles sow good teaching? Yes indeed. "The Lord saw all the things that he had made, and they were very good," Genesis 1:31. Whence then does it have tares? A similar question is found in Jeremiah 2:21: "I planted you a chosen vineyard; how then have you turned to me into that which is corrupt, O strange vine?" The Lord answers and says to them: "An enemy man has done this." And note that this is not from the first origin, but concerns that which is in men from the Devil; Wisdom 2:24: "By the envy of the Devil, death entered into the world." The Devil is called "man" through his defect from deity; Psalm 9:20: "Arise, O Lord, let not man be strengthened." This man is called "enemy" on account of his consummate malice; Genesis 3:15: "I will put enmities between you and him." "But the servants said." Here it is stated that the servants are moved by zeal to the uprooting of the evil. "Will you that we go and gather them up?" Here two praiseworthy things are said of them: one, that they are moved to destroy evil; 1 Corinthians 5:13: "Put away the evil one from among yourselves." Likewise another praiseworthy thing, that they are unwilling to do this of their own accord, but only at the Lord's command; hence Tobit 4:20: "At all times bless God, and let all your counsels remain in him." "And he said to them." Note that this is the third point, namely, concerning the toleration of the evil; on this Ecclesiastes 8:11: "For because sentence is not speedily pronounced against the evil, the sons of men commit evils without fear." And first he shows his purpose; second, he assigns the reason; third, he sets a limit to the toleration, because he will not tolerate it forever. He says, therefore, "no," that is, "I do not wish that you gather them yet"; 2 Peter, last chapter, 9: "The Lord does not delay his promise, but waits patiently." "Lest perhaps" — here he sets down the reason. And at first sight you ought to note that the good is great, and victorious over evil, because the good can exist without evil, but evil cannot exist without good; therefore the Lord tolerates many evils, so that many goods may come, or even so that they may not perish. Therefore he says, "lest perhaps, while gathering the tares" — that is, the evil, or the heretics, etc. — "you root up the wheat also together with them." It happens for four reasons why the evil ought not to be uprooted on account of the good. One reason is that the good are exercised through the evil; 1 Corinthians 11:19: "There must be heresies, that they who are approved may be made manifest among you"; Proverbs 11:29: "He who is foolish shall serve the wise." If there had been no heretics, the learning of the saints — of Augustine and others — would not have shone forth. Hence whoever wished to root out the evil would root out many goods as well. Likewise it happens that he who is now evil afterward becomes good, as Paul. Hence, if Paul had been killed, we would lack the teaching of so great a master — which be far from happening. Therefore, if you wish to root them out, you will root out the wheat together with them, namely him who will become wheat; Psalm 67:23: "The Lord said, I will turn from Bashan, I will turn into the depth of the sea." The third reason is that some appear evil, and are not; therefore if you wished to pluck up the evil, you would at once uproot many good men. And this is evident, because God did not wish them to be gathered until they had come to perfect maturity; hence 1 Corinthians 4:5: "Judge not before the time." The fourth reason is that someone is sometimes of great power; therefore if he is cut off, he draws many with him, and thus with that one evil man many perish. Therefore neither a congregation is excommunicated, nor a ruler of the people, lest with one man many should fall. Of such a one is understood what is said in Apocalypse 12:4, that the dragon drew the third part of the stars with him, etc. And Genesis 18:25: "Far be it from you that you should do this thing, and slay the just with the wicked." But will they always be spared? No, but only for a time; hence he says, "let both grow together until the harvest," etc. A similar statement is found in Apocalypse, last chapter, 11: "He who does harm, let him harm still; and he who is filthy, let him be filthy still." "Let both grow until the harvest." Against this statement an objection is raised, because it is said in Isaiah 1:16: "Take away the evil of your thoughts," etc. Likewise 1 Corinthians 5:7: "Purge out the old leaven, that you may be a new mass, as you are unleavened," etc. What then does "let be," etc., mean? Chrysostom says that he speaks of killing. Hence heretics are not to be killed, because from that many evils would follow. Augustine, in a certain letter, says that it once seemed to him that they ought not to be killed; but afterward he learned by experience that many are converted through violence: for the Lord draws some by force, just as he drew Paul. Hence this man, converted by compulsion, profited more than all the others who believed voluntarily. And Augustine treated this opinion (or question). Hence, according to the opinion of Chrysostom, if it cannot be done without danger, it ought not to be done, except where a greater danger is feared. And this is evident by induction in all cases, because even though they are evil, they are of profit for the exercise of the good. Yet because it is more to be feared lest the evangelical teaching perish in others through them, therefore, etc. Likewise, some who are now evil afterward become good. It is true that they ought not to be killed at once, but, as is found in Titus 3:10, "a man that is a heretic, after the first and second admonition, avoid." To the other objection raised third, namely that many who are good appear evil, it is true, if it were done indiscriminately, as is found in 1 Timothy 4. Likewise, as to what was said, that a ruler of the people ought not to be excommunicated: if you see that the scandal would be greater were he excommunicated than in that in which he offends, he ought not to be excommunicated; but if he had done something that would endanger the faith, without doubt he ought to be excommunicated, whatever harm might result from it. "And in the time of harvest I will say to the reapers," etc. Above, the Lord expounded parabolically the origin of the good and the evil, and the progress of each; here is treated the likeness of each. And first the time of the end is set forth; second, the ministers are set forth; third, the manner and order, each of which is ordered to the end. The time is touched on, when it is said, "in the time of harvest," etc. The time of harvest is the time of the gathering of the fruit, which is awaited from the seeds. But the gathering is twofold: one in the present Church, the other in the heavenly Church. And therefore the harvest is twofold: one is the gathering of fruits in the present life; concerning this, John 4:35: "Lift up your eyes, and see the regions, for they are already white for the harvest." Likewise, the time of harvest in the Church triumphant; hence further on, in the same chapter, it is said that the harvest is the consummation of the world; therefore it is deferred until that time. Who are the ministers? The reapers. Hence, "I will say to the reapers." The reapers of the first harvest were the apostles: for they gathered and converted the whole world, of whom John 4:38 says: "I sent you to reap that which you did not sow." In the second harvest the reapers will be the angels; Apocalypse 14:15, it was said to a certain angel: "Put in your sickle, and reap; for the hour has come to reap, because the harvest of the earth is ripe," etc. For the things that are done through the mediation of God are to be believed to be done by the ministry of the angels; hence it is said of the angels in Psalm 102:21: "His ministers, who do his will." But let us see the order, and in what manner they attain the end, and what end. And first concerning the evil; second concerning the good. Concerning the evil, it must be known that first they are gathered; second, they are bound; third, they are burned. In the first is the separation of the evil from the good. As long as this present time lasts, the evil are with the good, the tares with the wheat, the lily among the thorns, as is found in Song of Songs 2:2; further on, 25:31: "When the Son of Man comes, he will separate the good from the evil, the goats from the lambs." Hence he says, "gather up first the tares," etc. Now good and evil things happen almost indiscriminately to the good and to the evil: and this is what is said in Ecclesiastes 9:3, that this is the worst thing among all that happen under heaven, that the same things befall all; but then good things will be rendered to the good, and evil things to the evil. Lest, therefore, they be entangled together, it is fitting that they be separated and bound. Hence, "and bind them." In the binding, the perpetuity of the punishment is signified; Psalm 149:8: "To bind their kings in fetters," etc.; further on, 22:13: "Bind him hand and foot, and cast him into the outer darkness," which signifies the impenitence and irrevocability of eternal damnation. "Into bundles." All will be separated from the vision of God: the pain of loss will be equal for all, therefore they will be placed into bundles, as is found in Leviticus 13, where it is taught to discern between blood and blood, between leprosy and leprosy; and Isaiah 27:8: "In measure against measure." And for what? "To be burned," that is, they will be handed over to eternal fire. Concerning this it is said, Luke 16:24: "For I am tormented in this flame." Then, when it is said, "but gather the wheat into my barn," the end of the good is set forth, and, by contrast, three things are set down, namely purity, and unity, and tranquility. Purity, when it is said, "the wheat." But note that the tares were gathered up, and therefore were not threshed, whereas the wheat was threshed. And this signifies that the evil will be sent into hell together with their defilements, but the good will be thoroughly purged; Isaiah 35:8: "It shall be called the holy way; the unclean shall not pass over it." Likewise there is unity among them; hence, "gather." Among the evil there are always quarrels, and therefore they have no unity; but the good are gathered together; Psalm 49:5: "Gather to him his saints, who set his covenant above sacrifices," etc.; and further on, 24:28: "Wherever the body is, there also will the eagles be gathered together." Likewise there will be tranquility among them; hence he says, "into my barn." A barn is made for the preservation of the harvest; thus that homeland will be the barn of the saints, where they will be with everlasting praise and joy, as is found in Isaiah 35:10.”

“Another parable put he forth unto them, saying,.... As the former parable sets forth the condition of the Gospel church state until the end of the world; this expresses the small beginnings of it, and the large increase and growth of it, and its great usefulness to the saints, The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: by "the kingdom of heaven" is meant, as before, the Gospel dispensation, or the Gospel church state, and the ministry of the word, and the administration of ordinances in it: by the grain of mustard seed, either the Gospel, or the people of God, or the grace of God in them; and by the man that took and sowed it, the Lord Jesus Christ; and by his field, in which he sowed it, the world, or his church throughout the world.”

“No, lest, &c. The prayers of repenting sinners are never despised. We are taught also by this example not to cut off too hastily a fallen brother; for, whatever he may be to-day, to-morrow perhaps he may see his error and embrace the truth. (St. Jerome). — Jesus Christ exhorts us to bear with infidels and heretics, not on our own account only, as wicked men are frequently of use to the virtuous, but also on their account; for sometimes the persons who have been corrupted and perverted, will return to the paths of virtue and truth. Let, therefore, both grow until the harvest, i.e. to the day of judgment, when the power of rectifying another’s error shall be no more. (St. Augustine in St. Thomas Aquinas) — When many are implicated in one misfortune, what remains but to bewail their condition. Let us then be willing to correct our brethren to the utmost of our power, but let it be always with mercy, charity and compassion; what we cannot correct, let us bear with patience, permitting what God permits, and interceding with him to move and convert their hearts. But when an opportunity offers, let us publicly advocate the truth, and condemn error. (St. Jerome) — St. Augustine affirms, that no one should be compelled by force to an unity of religious tenets: such as dissent for us must be persuaded by words, overcome by argumentation, and convinced by reason. (St. Thomas Aquinas)”

“But he said, Nay--"It will be done in due time, but not now, nor is it your business." lest, while ye gather up the tares, ye root up also the wheat with them--Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.”