The Confessions of St. Augustine
hereafter come into the sweetness of Thy grace; and which continue in
the perpetual bitterness of ungodliness?
Man therefore, whom Thou hast made after Thine own image, received not
dominion over the lights of heaven, nor over that hidden heaven
itself, nor over the day and the night, which Thou calledst before the
foundation of the heaven, nor over the gathering together of the waters,
which is the sea; but He received dominion over the fishes of the sea,
and the fowls of the air, and over all cattle, and over all the earth,
and over all creeping things which creep upon the earth. For He judgeth
and approveth what He findeth right, and He disalloweth what He findeth
amiss, whether in the celebration of those Sacraments by which such
are initiated, as Thy mercy searches out in many waters: or in that, in
which that Fish is set forth, which, taken out of the deep, the devout
earth feedeth upon: or in the expressions and signs of words, subject to
the authority of Thy Book,--such signs, as proceed out of the mouth,
and sound forth, flying as it were under the firmament, by interpreting,
expounding, discoursing disputing, consecrating, or praying unto Thee,
so that the people may answer, Amen. The vocal pronouncing of all which
words, is occasioned by the deep of this world, and the blindness of the
flesh, which cannot see thoughts; So that there is need to speak aloud
into the ears; so that, although flying fowls be multiplied upon the
earth, yet they derive their beginning from the waters. The spiritual
man judgeth also by allowing of what is right, and disallowing what he
finds amiss, in the works and lives of the faithful; their alms, as it
were the earth bringing forth fruit, and of the living soul, living
by the taming of the affections, in chastity, in fasting, in holy
meditations; and of those things, which are perceived by the senses of
the body. Upon all these is he now said to judge, wherein he hath also
power of correction.
But what is this, and what kind of mystery? Behold, Thou blessest
mankind, O Lord, that they may increase and multiply, and replenish the
earth; dost Thou not thereby give us a hint to understand something? why
didst Thou not as well bless the light, which Thou calledst day; nor the
firmament of heaven, nor the lights, nor the stars, nor the earth, nor
the sea? I might say that Thou, O God, who created us after
Thine Image, I might say, that it had been Thy good pleasure to bestow
this blessing peculiarly upon man; hadst Thou not in like manner blessed
the fishes and the whales, that they should increase and multiply, and
replenish the waters of the sea, and that the fowls should be multiplied
upon the earth. I might say likewise, that this blessing pertained
properly unto such creatures, as are bred of their own kind, had I found
it given to the fruit-trees, and plants, and beasts of the earth. But
now neither unto the herbs, nor the trees, nor the beasts, nor serpents
is it said, Increase and multiply; notwithstanding all these as well as
the fishes, fowls, or men, do by generation increase and continue their
kind.
What then shall I say, O Truth my Light? "that it was idly said, and
without meaning?" Not so, O Father of piety, far be it from a minister
of Thy word to say so. And if I understand not what Thou meanest by
that phrase, let my betters, that is, those of more understanding than
myself, make better use of it, according as Thou, my God, hast given to
each man to understand. But let my confession also be pleasing in Thine
eyes, wherein I confess unto Thee, that I believe, O Lord, that Thou
spokest not so in vain; nor will I suppress, what this lesson suggests
to me. For it is true, nor do I see what should hinder me from thus
understanding the figurative sayings of Thy Bible. For I know a thing
to be manifoldly signified by corporeal expressions, which is understood
one way by the mind; and that understood many ways in the mind, which
is signified one way by corporeal expression. Behold, the single love
of God and our neighbour, by what manifold sacraments, and innumerable
languages, and in each several language, in how innumerable modes of
speaking, it is corporeally expressed. Thus do the offspring of the
waters increase and multiply. Observe again, whosoever readest this;
behold, what Scripture delivers, and the voice pronounces one only way,
In the Beginning God created heaven and earth; is it not understood
manifoldly, not through any deceit of error, but by various kinds of
true senses? Thus do man's offspring increase and multiply.
If therefore we conceive of the natures of the things themselves, not
allegorically, but properly, then does the phrase increase and multiply,
agree unto all things, that come of seed. But if we treat of the words
as figuratively spoken (which I rather suppose to be the purpose of
the Scripture, which doth not, surely, superfluously ascribe this
benediction to the offspring of aquatic animals and man only); then
do we find "multitude" to belong to creatures spiritual as well as
corporeal, as in heaven and earth, and to righteous and unrighteous, as
in light and darkness; and to holy authors who have been the ministers
of the Law unto us, as in the firmament which is settled betwixt
the waters and the waters; and to the society of people yet in the
bitterness of infidelity, as in the sea; and to the zeal of holy souls,
as in the dry land; and to works of mercy belonging to this present
life, as in the herbs bearing seed, and in trees bearing fruit; and to
spiritual gifts set forth for edification, as in the lights of heaven;
and to affections formed unto temperance, as in the living soul. In all
these instances we meet with multitudes, abundance, and increase; but
what shall in such wise increase and multiply that one thing may be
expressed many ways, and one expression understood many ways; we find
not, except in signs corporeally expressed, and in things mentally
conceived. By signs corporeally pronounced we understand the generations
of the waters, necessarily occasioned by the depth of the flesh;
by things mentally conceived, human generations, on account of the
fruitfulness of reason. And for this end do we believe Thee, Lord, to
have said to these kinds, Increase and multiply. For in this blessing, I
conceive Thee to have granted us a power and a faculty, both to express
several ways what we understand but one; and to understand several ways,
what we read to be obscurely delivered but in one. Thus are the
waters of the sea replenished, which are not moved but by several
significations: thus with human increase is the earth also replenished,
whose dryness appeareth in its longing, and reason ruleth over it.
I would also say, O Lord my God, what the following Scripture minds me
of; yea, I will say, and not fear. For I will say the truth, Thyself
inspiring me with what Thou willedst me to deliver out of those words.
But by no other inspiration than Thine, do I believe myself to speak
truth, seeing Thou art the Truth, and every man a liar. He therefore
that speaketh a lie, speaketh of his own; that therefore I may speak
truth, I will speak of Thine. Behold, Thou hast given unto us for food
every herb bearing seed which is upon all the earth; and every tree,
in which is the fruit of a tree yielding seed. And not to us alone, but
also to all the fowls of the air, and to the beasts of the earth, and to
all creeping things; but unto the fishes and to the great whales, hast
Thou not given them. Now we said that by these fruits of the earth were
signified, and figured in an allegory, the works of mercy which are
provided for the necessities of this life out of the fruitful earth.
Such an earth was the devout Onesiphorus, unto whose house Thou gavest
mercy, because he often refreshed Thy Paul, and was not ashamed of his
chain. Thus did also the brethren, and such fruit did they bear, who out
of Macedonia supplied what was lacking to him. But how grieved he for
some trees, which did not afford him the fruit due unto him, where he
saith, At my first answer no man stood by me, but all men forsook me. I
pray God that it may not be laid to their charge. For these fruits are
due to such as minister the spiritual doctrine unto us out of their
understanding of the divine mysteries; and they are due to them, as men;
yea and due to them also, as the living soul, which giveth itself as an
example, in all continency; and due unto them also, as flying creatures,
for their blessings which are multiplied upon the earth, because their
sound went out into all lands.
But they are fed by these fruits, that are delighted with them; nor are
they delighted with them, whose God is their belly. For neither in them
that yield them, are the things yielded the fruit, but with what mind
they yield them. He therefore that served God, and not his own belly,
I plainly see why he rejoiced; I see it, and I rejoice with him. For he
had received from the Philippians, what they had sent by Epaphroditus
unto him: and yet I perceive why he rejoiced. For whereat he rejoiced
upon that he fed; for, speaking in truth, I rejoiced (saith he) greatly
in the Lord, that now at the last your care of me hath flourished again,
wherein ye were also careful, but it had become wearisome unto you.
These Philippians then had now dried up, with a long weariness, and
withered as it were as to bearing this fruit of a good work; and he
rejoiceth for them, that they flourished again, not for himself, that
they supplied his wants. Therefore subjoins he, not that I speak in
respect of want, for I have learned in whatsoever state I am, therewith
to be content. I know both how to be abased, and I know how to abound;
every where and in all things I am instructed both to be full, and to be
hungry; both to abound, and to suffer need. I can do all things through
Him which strengtheneth me.
Whereat then rejoicest thou, O great Paul? whereat rejoicest thou?
whereon feedest thou, O man, renewed in the knowledge of God, after the
image of Him that created thee, thou living soul, of so much continency,
thou tongue like flying fowls, speaking mysteries? (for to such
creatures, is this food due;) what is it that feeds thee? joy. Hear
we what follows: notwithstanding, ye have well done, that ye did
communicate with my affliction. Hereat he rejoiceth, hereon feedeth;
because they had well done, not because his strait was eased, who saith
unto Thee, Thou hast enlarged me when I was in distress; for that he
knew to abound, and to suffer want, in Thee Who strengthenest him.
For ye Philippians also know (saith he), that in the beginning of the
Gospel, when I departed from Macedonia, no Church communicated with
me as concerning giving and receiving, but ye only. For even in
Thessalonica ye sent once and again unto my necessity. Unto these good
works, he now rejoiceth that they are returned; and is gladdened that
they flourished again, as when a fruitful field resumes its green.
Was it for his own necessities, because he said, Ye sent unto my
necessity? Rejoiceth he for that? Verily not for that. But how know we
this? Because himself says immediately, not because I desire a gift, but
I desire fruit. I have learned of Thee, my God, to distinguish betwixt
a gift, and fruit. A gift, is the thing itself which he gives, that
imparts these necessaries unto us; as money, meat, drink, clothing,
shelter, help: but the fruit, is the good and right will of the giver.
For the Good Master said not only, He that receiveth a prophet, but
added, in the name of a prophet: nor did He only say, He that receiveth
a righteous man, but added, in the name of a righteous man. So verily
shall the one receive the reward of a prophet, the other, the reward of