Chapter X.—One Has Succeeded in Finding Definite Truth, When He Believes. Heretical Wits are Always Offering Many Things for Vain Discussion, But We are Not to Be Always Seeking.

Now the reason of this saying is comprised in three points: in the matter, in the time, in the limit.119 In the matter, so that you must consider what it is you have to seek; in the time, when you have to seek; in the limit, how long. What you have “to seek,” then, is that which Christ has taught,120 (and you must go on seeking) of course for such time as you fail to find,121—until indeed you find122 it. But you have succeeded in finding123 when you have believed. For you would not have believed if you had not found; as neither would you have sought except with a view to find. Your object, therefore, in seeking was to find; and your object in finding was to believe. All further delay for seeking and finding you have prevented124 by believing. The very fruit of your seeking has determined for you this limit.  This boundary125 has He set for you Himself, who is unwilling that you should believe anything else than what He has taught, or, therefore, even seek for it. If, however, because so many other things have been taught by one and another, we are on that account bound to go on seeking, so long as we are able to find anything, we must (at that rate) be ever seeking, and never believe anything at all. For where shall be the end of seeking? where the stop126 in believing? where the completion in finding?  (Shall it be) with Marcion? But even Valentinus proposes (to us the) maxim, “Seek, and ye shall find.” (Then shall it be) with Valentinus? Well, but Apelles, too, will assail me with the same quotation; Hebion also, and Simon, and all in turn, have no other argument wherewithal to entice me, and draw me over to their side. Thus I shall be nowhere, and still be encountering127 (that challenge), “Seek, and ye shall find,” precisely as if I had no resting-place;128 as if (indeed) I had never found that which Christ has taught—that which ought129 to be sought, that which must needs130 be believed.

CAPUT X.

Alioqui si semper quaerimus, nunquam inveniemus, nunquam credemus.

Ratio autem dicti hujus in tribus articulis constitit, in re, in tempore, in modo: in re, ut quid sit quaerendum consideres; in tempore, ut quando; in modo, ut quousque. Igitur quaerendum est quod Christus 0024A instituit; utique, quando non invenis ; utique donec invenias. Invenisti autem, cum credidisti: nam non credidisses, si non invenisses; sicut nec quaesisses, nisi ut invenires. Ad hoc ergo quaeris, ut invenias; et ad hoc invenis, ut credas. Omnem prolationem quaerendi et inveniendi credendo fixisti: hunc tibi modum statuit fructus ipse quaerendi ; hanc tibi fossam determinavit ipse, qui te non vult aliud credere, quam quod instituit, ideoque nec quaerere. Caeterum, si quia et alia tanta ab aliis sunt instituta, propterea in tantum quaerere debemus in quantum possumus invenire, semper quaeremus, et nunquam omnino credemus. Ubi enim erit finis quaerendi? ubi statio credendi? ubi expunctio inveniendi? apud Marcionem? Sed et Valentinus 0024B proponit: QUAERITE ET INVENIETIS. Apud Valentinum? Sed et Apelles hac me pronuntiatione pulsabit; et Hebion et Simon, et omnes ordines non habent aliud, quo se mihi insinuantes, me sibi addicant. Erit itaque nusquam, dum ubique convenior , QUAERITE ET INVENIETIS , et velut si nusquam et quasi qui nunquam apprehenderim illud quod Christus instituit, quod quaeri oportet, quod credi necesse est.