These are “the doctrines” of men and “of demons” (1Ti_4:1) produced for itching ears of the spirit of this world’s wisdom: this the Lord called “foolishness,” (1Co_3:18, 25) and “chose the foolish things of the world” to confound even philosophy itself. For (philosophy) it is which is the material of the world’s wisdom, the rash interpreter of the nature and the dispensation of God. Indeed36 heresies are themselves instigated37 by philosophy. From this source came the Aeons, and I known not what infinite forms,38 and the trinity of man39 in the system of Valentinus, who was of Plato’s school. From the same source came Marcion’s better god, with all his tranquillity; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philosophers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same subject-matter is discussed over and over again40 by the heretics and the philosophers; the same arguments41 are involved. Whence comes evil? Why is it permitted? What is the origin of man? and in what way does he come? Besides the question which Valentinus has very lately proposed – Whence comes God? Which he settles with the answer: From enthymesis and ectroma.42 Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,43 so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions – embarrassing44 even to itself, retracting everything, and really treating of45 nothing! Whence spring those “fables and endless genealogies,” (1Ti_1:4) and “unprofitable questions,” (Tit_3:9) and “words which spread like a cancer?” (2Ti_2:17) From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, “See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.”46 He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from “the porch of Solomon,”47 who had himself taught that “the Lord should be sought in simplicity of heart.” (Wisdom of Solomon 1:1) Away with48 all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides.

Chap. VIII. – Christ’s Word, Seek, and Ye Shall Find, No Warrant for Heretical Deviations from the Faith. All Christ’s Words to the Jews Are for Us, Not Indeed as Specific Commands, but as Principles to Be Applied. 

I come now to the point which (is urged both by our own brethren and by the heretics). Our brethren adduce it as a pretext for entering on curious inquiries,49 and the heretics insist on it for importing the scrupulosity (of their unbelief).50 It is written, they say, “Seek, and ye shall find.” (Mat_7:7) Let us remember at what time the Lord said this. I think it was at the very outset of His teaching, when there was still a doubt felt by all whether He were the Christ, and when even Peter had not yet declared Him to be the Son of God, and John (Baptist) had actually ceased to feel assurance about Him. (see our translation of the Anti-Marcion, iv. 18 (infra), and Tertullian’s treatise, de Bapt. x.) With good reason, therefore, was it then said, “Seek, and ye shall find,” when inquiry was still be to made of Him who was not yet become known. Besides, this was said in respect of the Jews. For it is to them that the whole matter51 of this reproof52 pertains, seeing that they had (a revelation) where they might seek Christ.
“They have,” says He, “Moses and Elias,” (Luk_16:29) – in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, “Search the Scriptures, in which ye expect (to find) salvation; for they testify of me;” (Joh_5:39) which will be the meaning of “Seek, and ye shall find.” For it is clear that the next words also apply to the Jews: “Knock, and it shall be opened unto you.” (Mat_7:7) The Jews had formerly been in covenant with53 God; but being afterwards cast off on account of their sins, they began to be54 without God. The Gentiles, on the contrary, had never been in covenant with God; they were only as “a drop from a bucket,” and “as dust from the threshing floor, (Isa_40:15) and were ever outside the door. Now, how shall he who was always outside knock at the place where he never was? What door does he know of, when he has passed through none, either by entrance or ejection? Is it not rather he who is aware that he once lived within and was thrust out, that (probably) found the door and knocked thereat? In like manner, “Ask, and ye shall receive,” (Mat_7:7) is suitably said55 to one who was aware from whom he ought to ask, – by whom also some promise had been given; that is to say, “the God of Abraham, of Isaac, and of Jacob.” Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, “I am not sent but to the lost sheep of the house of Israel.” (Mat_15:24) Not yet had He “cast to the dogs the children’s bread;” (Mat_15:26) not yet did He charge them to “go into the way of the Gentiles.” (Mat_10:5) It is only at the last that He instructs them to “go and teach all nations, and baptize them,” (Mat_28:19) when they were so soon to receive “the Holy Ghost, the Comforter, who should guide them into all the truth.” (Joh_16:13) And this, too, makes towards the same conclusion. If the apostles, who were ordained56 to be teachers to the Gentiles, were themselves to have the Comforter for their teacher, far more needless57 was it to say to us, “Seek, and ye shall find,” to whom was to come, without research,58 our instruction59 by the apostles, and to the apostles themselves by the Holy Ghost. All the Lord’s sayings, indeed, are set forth for all men; through the ears of the Jews have they passed on to us. Still most of them were addressed to Jewish persons;60 they therefore did not constitute instruction properly designed61 for ourselves, but rather an example.62