Chapter II.—These Heretics Brand the Christians as Simple Persons.  The Charge Accepted, and Simplicity Eulogized Out of the Scriptures.

For this reason we are branded19    Notamur. by them as simple, and as being merely so, without being wise also; as if indeed wisdom were compelled to be wanting in simplicity, whereas the Lord unites them both: “Be ye therefore wise as serpents, and simple as doves.”20    Matt. x. 16. Now if we, on our parts, be accounted foolish because we are simple, does it then follow that they are not simple because they are wise? Most perverse, however, are they who are not simple, even as they are most foolish who are not wise. And yet, (if I must choose) I should prefer taking21    In the original the phrase is put passively: “malim eam partem meliori sumi vitio.” the latter condition for the lesser fault; since it is perhaps better to have a wisdom which falls short in quantity, than that which is bad in quality22    How terse is the original! minus sapere quam pejus.—better to be in error than to mislead. Besides, the face of the Lord23    Facies Dei. is patiently waited for by those who “seek Him in simplicity of heart,” as says the very Wisdom—not of Valentinus, but—of Solomon.24    Wisd. of Sol. i. 1. Then, again, infants have borne25    Litaverunt: “consecrated.” by their blood a testimony to Christ.  (Would you say) that it was children who shouted “Crucify Him”?26    Tertullian’s words are rather suggestive of sense than of syntax:  “Pueros vocem qui crucem clamant?” They were neither children nor infants; in other words, they were not simple. The apostle, too, bids us to “become children again” towards God,27    Secundum Deum: “according to God’s will.” “to be as children in malice” by our simplicity, yet as being also “wise in our practical faculties.”28    1 Cor. xiv. 20, where Tertullian renders the ταῖς φρεσί (A.V. “understanding”) by “sensibus.” At the same time, with respect to the order of development in Wisdom, I have admitted29    Dedi. that it flows from simplicity. In brief, “the dove” has usually served to figure Christ; “the serpent,” to tempt Him. The one even from the first has been the harbinger of divine peace; the other from the beginning has been the despoiler of the divine image.  Accordingly, simplicity alone30    i.e., without wisdom. will be more easily able to know and to declare God, whereas wisdom alone will rather do Him violence,31    Concutere. and betray Him.

CAPUT II .

Ideoque simplices notamur apud illos, ut hoc tantum, non etiam sapientes: quasi statim deficere cogatur 0544A a simplicitate sapientia, Domino utramque jungente: Estote prudentes ut serpentes, et simplices ut columbae (Matth., X, 10). Aut si nos propterea insipientes, quia simplices; num ergo et illi propterea non simplices, quia sapientes? Nocentissimi autem qui non simplices, sicut stultissimi qui non sapientes. Et tamen malim in eam partem meliori sumi vitio, si forte praestat minus sapere quam pejus, errare quam fallere. Porro, facies Dei spectat in simplicitate quaerentes (Sap. I) , ut docet ipsa Sophia , non quidem Valentini, sed Salomonis. Deinde infantes testimonium Christi sanguine litaverunt. Pueros vocem qui crucem clamant? nec pueri erant, nec infantes, id est, simplices non erant. Repuerascere nos et Apostolus jubet secundum 0544B Deum (I Cor., XIV, 20), ut malitia infantes per simplicitatem ita demum sapientes sensibus ; simul dedi in sapientiae ordinem de simplicitate manantis . In summa Christum columba demonstrare solita est, serpens vero tentare. Illa et a primordio divinae pacis praeco; ille a primordio divinae imaginis praedo. Ita facilius simplicitas sola Deum, et agnoscere 0545A poterit, et ostendere; prudentia sola concutere potius et prodere.