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Coll. 15

Collationes in Hexaëmeron · Collatio XV: De tertia visione tractatio tertia, quae, continuans praecedentem, primo manifestat, quomodo in duodecim mysteriis principalibus ostendatur etiam antichristus; deinde incipit agere de infinitis caelestibus theoriis germinantibus ex seminibus et fructibus Scripturae

Textus Latinus
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The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

COLLATIO XV.

De tertia visione tractatio tertia, quae, continuans praecedentem, primo manifestat, quomodo in duodecim mysteriis principalibus ostendatur etiam antichristus; deinde incipit agere de infinitis caelestibus theoriis germinantibus ex seminibus et fructibus Scripturae.

Summarium

Introductio. Pars I. Per oppositum etiam antichristus ostenditur in illis duodecim mysteriis principalibus. Primum mysterium, 1. — Secundum, 2. — Tertium, 3. — Quartum, 4. — Quintum et sextum, 5. — Septimum et octavum, 6. — Nonum et decimum, 7. — Undecimum et duodecimum, 8. — Epilogus partis I, 9. — Pars II. Incipit agere de tertia parte primaria visionis tertiae, scilicet de caelestibus theoriis ex Scriptura germinantibus. Introductio, 10. — Infinitae theoriae ex consideratione veteris et novi testamenti, quae duo refulgent in invicem, et secundum diversas temporum coaptationes, 11. — Primo absolute considerantur haec seminaria. Septem Ecclesiae aetates respondentes septem diebus creationis; prima aetas, 12. — Secunda aetas, 13. — Tertia, 14. — Quarta, 15. — Quinta, 16. — Sexta, 17. — Septima currit cum sexta; de octava, 18. — Secundum alios distinguuntur tempora secundum quinque vocationes, 19. — Distinguuntur etiam secundum tria tempora; appropriationes triplicis huius distinctionis, 20. — De mysterio numeri quindecim ex additione illarum resultantis, 21. — Secundo, considerantur in comparatione ad evolutionem; comparatio utriusque testamenti fit sex modis, 22. — Primo, comparatio duorum testamentorum secundum rationem unitatis, 23. — Secundo, secundum rationem dualitatis, 24. — Conversio finalis gentis Iudaeorum, 25. — Tertio, secundum rationem ternarii, 26. — Quarto, secundum rationem quaternarii, 27. — Quinto, secundum rationem quinarii, 28.

1. Protulit terra herbam virentem et facientem semen iuxta genus suum3. Dictum est, quod in duodecim mysteriis principalibus ostenditur Christus; et per oppositum ostenditur antichristus, quod sic manifestatur. — Primum est mysterium conditionis rerum; et ibi ostenditur per Lamech4, qui primus introduxit bigamiam et fuit transgressor legis naturae et fuit luxuriosissimus; et tunc videntes filii Dei filias hominum, quod essent pulcrae, acceperunt sibi uxores ex omnibus, quas elegerant. Propter quod inductum fuit diluvium. Et inde colligitur, qualis erit antichristus, quia immundissimus; et inde ostenditur eius significatio, quia interficiet illum, in quo positum est signum, scilicet Iudaeos, qui per Cain significantur. Et ideo de Lamech ultio dabitur septuagies septies, quia maius erit peccatum eius quam peccatum Iudaeorum.

2. In secundo mysterio, scilicet punitionis scelerum, signatur per Nemrod5, qui primus se fecit imperatorem, cuius etiam auctoritate aedificata est

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turris, quae tangeret caelum; in quo intelligitur, quod antichristus erit superbissimus, ita ut extollatur super omne, quod dicitur Deus.

3. In tertio mysterio, scilicet vocationis vel electionis Patrum, signatur per Dan; et aliqui volunt dicere, quod ad litteram erit de tribu Dan. Utrum autem ita sit, non auderem affirmare; attamen in Apocalypsi1 tribus Dan non signatur. De isto Dan dicitur in Genesi: Fiat Dan coluber in via, cerastes in semita, qui abscondit se in sabulo, ut capiat aves circa se volantes; et in hoc ostenditur, quod erit fraudulentissimus. Mordet autem ungulas equorum, ut cadat ascensor eius retrorsum. Certum est, quod per equum significatur praedicator veritatis, per ungulam significatur perfectio evangelica, quam antichristus impugnabit. Equus enim, si non habet fixionem ungulae, nihil valet. Ioseph igitur erat cum filiis ancillarum, qui vendiderunt fratrem suum; Dan autem primogenitus fuit ancillarum.

4. In quarto mysterio, scilicet lationis Legis, signatur per Balaam2, qui dedit pessimum consilium, qui fuit idololatra, et licet multa bona diceret, tamen aras aedificabat et auguria quaerebat. Et in hoc significatur, quod erit pessimus idololatra et invocator daemonum; in Daniele: Deum autem Maozim in loco suo venerabitur.

5. In quinto mysterio, scilicet prostrationis hostium, signatur per Achan3, qui furatus fuit de anathemate et mortuus est excommunicatus; et in hoc significatur, quod erit avarissimus et rapacissimus. — In sexto mysterio, scilicet constitutionis vel promotionis iudicum, signatur per Abimelech4, qui septuaginta fratres meliores se interfecit; et in hoc significatur, quod erit crudelissimus.

6. In septimo mysterio, scilicet inunctionis regum, signatur per Goliam armatum5, qui exprobrabat agminibus filiorum Israel. Erit enim magnificus in exterioribus, loquetur etiam blasphemiam contra populum Dei. — In octavo mysterio, scilicet revelationis Prophetarum, signatur per regem impudentem6, quia sciet argumenta et rationes ultra humanum modum, quia erit intelligens propositiones et astutissimus.

7. In nono mysterio, scilicet restaurationis principum, signatur per Antiochum7, qui interpretatur silentium paupertatis, qui destruxit omnes leges universaliter, volens unam facere; qui illos septem fratres interfecit. Fecit etiam quod nullus ausus fuit, scilicet destruere legem Iudaeorum — verum est, quod Aman attentavit Iudaeos disperdere, sed non praevaluit — in quo significatur, quod erit destructor legis evangelicae et occisor Christianorum. — In decimo mysterio, scilicet redemptionis hominum, signatur per Iudam proditorem8. Erit enim malignissimus.

8. In mysterio undecimo, scilicet diffusionis charismatum, signatur per Simonem magum9, qui voluit emere Spiritum sanctum et in altum ascendit et postea cecidit, qui daemones invocavit. Erit enim mendacissimus, ut veniat in signis et prodigiis mendacibus. — In mysterio duodecimo, scilicet reserationis Scripturarum, signatur per bestiam abyssalem sive ascendentem de abysso10, quae omnia conculcat. Erit enim consummatus in omni malitia. Habebit enim septem capita, id est omnia genera tentandi et omnes modos, nunc per divitias, nunc per falsa miracula, nunc per metum etc. Unde in Iob: Stringit caudam quasi cedrum, quia in eo conflabuntur omnes malitiae; et sicut Christus habuit omnia charismata, ut natura assumta potuit accipere; sic ille omnes malitias habebit.

9. Sic igitur Scriptura explicat paulatim procedendo, quomodo antichristus erit primo immundissimus etc. Unde iuxta lignum vitae erat lignum scientiae boni et mali11; quia iste promittet bona et dabit mala. Unde efficietur serpens, draco et bestia. — In omnibus istis mysteriis correspondentia est Patri et Filio et Spiritui sancto, quia Trinitas maxime debet refulgere in omnibus operibus horum mysteriorum.

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10. Sequitur de seminibus et fructibus: Protulit, inquit1, terra herbam virentem et facientem semen iuxta genus suum. Sicut enim in congregatione aquarum significatur multiformitas intelligentiarum, et in germinatione terrae multiplicitas sacramentalium figurarum; sic in seminibus ostendit, se habere infinitatem quandam caelestium theoriarum, quae significantur per semina. Intelligentiae enim principales et figurae in quodam numero certo sunt, sed theoriae quasi infinitae: quia, sicut refulsio radii et imaginis a speculo fit modis quasi infinitis, sic a speculo Scripturae. Quis potest scire, quot sunt media inter angulum rectum et obtusum, inter angulum obtusum et acutum? Sicut enim in seminibus est multiplicatio in infinitum, sic multiplicantur theoriae. Unde in Daniele2: Pertransibunt plurimi, et multiplex erit scientia, quia varie inspicit hic et ille in speculo.

11. Haec consideratio theoriarum est inter duo specula duorum Cherubim, duorum scilicet testamentorum, quae refulgent in invicem, ut transformetur homo a claritate in claritatem3. Haec autem germinatio seminum dat intelligere secundum diversas temporum coaptationes diversas theorias; et qui tempora ignorat istas scire non potest. Nam scire non potest futura qui praeterita ignorat. Si enim non cognosco, cuius arboris semen est; non possum cognoscere, quae arbor debet inde esse. Unde cognitio futurorum dependet ex cognitione praeteritorum. Moyses enim, prophetans de futuris, narravit praeterita4 per revelationem.

12. Notandum autem, quod sicut Deus sex diebus mundum fecit et in septimo requievit; ita corpus Christi mysticum sex habet aetates et septimam, quae currit cum sexta5 et octavam. Hae sunt rationes seminales ad cognoscendum Scripturas. — Prima aetas quasi infantia ab Adam usque ad Noe. Deus enim in principio quasi in semine posuit quod postea pullulavit in facto mystico vel opere. Prima dies significat primum tempus, quo datur homini lux et cognitio; et haec est infantia, quae oblivione deletur; sic quidquid actum est usque ad illud tempus, quo diluvio deletum est omne animal praeter illa quae fuerunt cum Noe6.

13. Secundum tempus respondet secundae diei et aetati pueritiae: quia tunc factum est firmamentum in medio aquarum7; in quo tempore factum est foedus per arcam, ne homines delerentur per aquas inferiores, et per arcum, ne ulterius per diluvium perirent. Et sicut in pueritia pueri loquuntur et discunt loqui, sic in tempore secundo divisae sunt linguae. Et haec aetas durat a Noe usque ad Abraham.

14. In tertia die terra germinavit, et in tertia aetate, scilicet adolescentia, homo potens est generare. Et in tertia aetate, quae durat ab Abraham usque ad David, tunc coepit Synagoga in Abraham et per circumcisionem factam in carne eius florere8.

15. In quarta die facta sunt luminaria caeli, et adornatum est caelum; et respondet aetati iuventutis, quia illa aetas apta est sapientiae. Et in quarta aetate sive tempore, quae durat a David usque ad transmigrationem Babylonis, viguit et floruit regnum et sacerdotium quasi duo luminaria, et stellae fuerunt Prophetae.

16. Quinta die facti sunt pisces; et respondet senectuti, ubi iam incipit calor diminui; sic in quinta aetate, scilicet a transmigratione Babylonis usque ad Christum, Synagoga incepit deficere et senuit et perdidit auctoritatem.

17. Sexta die factus est homo princeps bestiarum; et respondet senio, quae aetas est matura et apta sapientiae; et respondet sextae aetati, quae est a Christo usque ad finem mundi; et in sexta aetate Christus natus est, sexta die crucifixus, sexto mense conceptus post conceptionem Ioannis9. Sapientia ergo sexta aetate incarnata est.

18. Septima aetas currit cum sexta, scilicet requies animarum post Christi passionem. — Ad has sequitur octava aetas, scilicet resurrect[?] , de qua Psalmista10 ait: Mane astabo tibi et videbo, quoniam non Deus volens iniquitatem tu es. Et est reditus ad primum, quia post septimam diem regressus fit ad primam. — Haec sunt semina iactata ad intelligentiam Scripturarum, quae producuntur de illis arboribus secundum expositionem communem; et sic tempus dividitur in septem aetates.

19. Secundum alios reducitur tempus ad quinque; et hoc ponit Christus11, qui ponit quinque vocationes: Simile est regnum caelorum homini patrifamilias, qui exiit primo mane conducere operarios in vineam suam, scilicet mane, tertia, sexta, nona, undecima. Mane fuit initium creaturae, quia posuit Deus hominem in paradiso et praecepit, ut operaretur et custodiret illum12. Adhuc tamen ligonem non habebat nec sarculum; de lignis tamen fa-

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cere poterat, quae sibi obediebant. — Secunda vocatio fuit per flagellum usque sub Noe, qui praedicabat, ut caverent amplius. — Tertia, sub Abraham, qui fuit cultor Dei et erector altarium, et haec usque ad Moysen. — Quarta, sub Moyse per Legem et miracula, et haec usque ad Christum. — Quinta, sub Christo et per Christum per poenitentiam, ad quam omnes vocavit et ad nuptias1.

20. Secundum Sanctos modernos et antiquos distinguuntur tria tempora, scilicet legis naturae, legis scriptae et legis gratiae2. — Septenarius appropriatur Spiritui sancto propter septem charismata gratiarum; quinarius Filio, propter quinque sensus spirituales — in huius signum Cherubim ala habebat quinque cubitos3 — ternarius Patri, quia ternarius principium est perfectorum; item, omnis probatio necessario a ternario incipit et est prima; item, Pater tres habet notiones; est enim generans, innascibilis, spirans. — Triplex est lex: intra scripta, ut naturae; extra proposita, ut legis scriptae; desuper infusa, ut gratiae. Haec sunt seminaria, quae qui ignorat, scilicet haec tempora, non potest venire ad mysterium Scripturarum.

21. Iunge septem aetates, quinque vocationes, tria tempora, et habes quindecim, qui numerus mysterium habet, ut ostendit Hieronymus4. Per descensum Spiritus sancti super centum viginti credentes: per istos quindecim gradus habet sol ascendere super nostrum hemisphaerium in una hora; quia, si dies naturalis viginti quatuor horas habet, et quodlibet signum triginta gradus, et quolibet die volvuntur duodecim signa; necesse est, ut in una hora elevetur sol super hemisphaerium nostrum quindecim gradibus; et illud est mane resurrectionis, quando erimus in fine saeculi: Mane, inquit5, astabo tibi et videbo. — Haec seminaria absolute considerata sunt.

22. Item, comparatur quod oritur ad illud, de quo oritur, ut arbor ad semen, de quo oritur, et ad arborem, de qua semen oritur. Sic comparatur novum testamentum ad vetus, ut arbor ad arborem, ut littera ad litteram, ut semen ad semen. Et sicut arbor est de arbore, et semen de semine, et littera de littera; sic testamentum de testamento. Secundum hoc assignatur comparatio duorum testamentorum sex modis, secundum differentiam unitatis, dualitatis, ternarii, quaternarii, quinarii et senarii, semper addita unitate.

23. Secundum rationem unitatis duo sunt testamenta: unum in servitutem generans, alterum in libertatem6; unum secundum timorem, alterum secundum amorem; unum secundum litteram, alterum secundum spiritum; unum secundum figuram, alterum secundum veritatem; et sic distinguuntur ista duo tempora ut nox et dies. Unde in Psalmo7: Dies diei eructat verbum, et nox nocti indicat scientiam. In nocte illa Lex fuit ut luna; Patres, ut stellae, secundum Gregorium. Sed cum venit sol, tunc fuit clara dies.

24. Alia distinctio est secundum rationem dualitatis. Vetus testamentum habet duo tempora, scilicet tempus ante Legem et tempus sub Lege. — Sic in novo testamento respondet duplex tempus: tempus vocationis gentium, quod respondet primo; et tempus vocationis Iudaeorum, quod respondet secundo. Hoc tempus nondum est, quia tunc impletum erit illud Isaiae8: Non levabit gens contra gentem gladium, nec exercebuntur ultra ad proelium; quia hoc nondum adimpletum est, cum adhuc vigeat uterque gladius; adhuc sunt disceptationes et haereses. Unde Iudaei, quia hoc sperant, credunt, nondum venisse Christum.

25. Quod autem Iudaei convertantur, certum est per Isaiam9 et Apostolum, qui allegat auctoritatem: Si fuerit numerus filiorum Israel tanquam arena maris, reliquiae salvae fient. Et adhuc: Caecitas ex parte contingit in Israel, donec plenitudo gentium

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subintraret. Et hoc ostendit Isaias: Verbum misit Dominus in Iacob et cecidit in Israel. Verbum missum in Iacob; Iacob est nomen naturae, quia fuit de eius semine, sed cecidit in Israel; Israel, nomen spirituale: nos sumus filii Israel et filii Abrahae secundum repromissionem, quia sumus imitatores fidei Abrahae. Unde Isaias1: Cognovit bos possessorem suum, et asinus praesepe domini sui; Israel autem me non cognovit, et populus meus non intellexit. Bos, ordo apostolicus, unde Paulus dicit se Hebraeum ex Hebraeis; ipsi fuerunt boves proscindentes terram; asinus fuit populus gentilis; Isaias: Venite, et ascendamus ad montem Domini et ad domum Dei Iacob. Et sequitur: Non levabit gens contra gentem gladium, nec exercebuntur ultra ad proelium. — Contradicunt Iudaei, quoniam nondum hoc impletum est; sed Propheta non loquitur pro primo adventu, vel pro prima vocatione, sed pro ultima, quando dies Domini erit super omnem arrogantem; nec est intelligendum, quod illos ramos sic dimittat Deus.

26. Tertia comparatio veteris et novi testamenti est secundum rationem ternarii: quia est tempus Synagogae initiatae, promotae, deficientis. — Sic in novo testamento est Ecclesiae initiatae, dilatatae, consummatae. Unde in Cantico2 ter laudatur Ecclesia, quae unica tantum est, nec sunt nec possunt esse plures. Laus Ecclesiae initiatae: Quae est ista, quae ascendit per desertum sicut virgula fumi? Secundo, Ecclesiae dilatatae: Quae est ista, quae progreditur quasi aurora consurgens, pulcra ut luna, electa ut sol? Tertio, Ecclesiae consummatae: Quae est ista, quae ascendit de deserto, deliciis affluens, innixa super dilectum suum? Necesse est enim, quod Rachel pariat filios suos in finali Ecclesia. Unde in Apocalypsi3 Manasses ponitur ante patrem, quia sexto loco, et Ioseph undecimo, ultimo Beniamin, et non sine causa.

27. Quarta comparatio veteris et novi testamenti secundum coaptationes temporum est, quia quatuor tempora in veteri testamento respondent quatuor ordinibus circa tabernaculum duodecim tribuum4, respondent quatuor lateribus civitatis Apocalypsis et quatuor animalibus circa sedem. Primum tempus est vocationis Patriarcharum; secundum, institutionis iudicum; tertium, inunctionis regum; quartum, illustrationis Prophetarum. — His quatuor in novo testamento respondet tempus Apostolorum, martyrum, pontificum, virginum.

28. Quinta comparatio est secundum rationem quinarii, ut sit manus dextera et sinistra habens quinque digitos. Primum tempus est conditionis naturarum; secundum, inspirationis Patriarcharum; tertium, institutionis legalium; quartum, illustrationis Prophetarum; quintum, restaurationis ruinarum. — In novo testamento respondet mane, tertia, sexta, nona, undecima5. Mane respondet conditioni naturae, quando posuit Deus Adam in paradiso, ut operaretur et custodiret illum. Primum tempus in novo testamento est diffusionis charismatum, quod respondet esse creaturae; secundum, vocationis gentium, quod respondet secundo; tertium, institutionis Ecclesiarum secundum leges, quod respondet tertio; quartum, religionum multiplicationis, quod respondet quarto, maxime Rechabitis, qui morabantur circa Iordanem, qui pauperes erant6; quintum, in fine restaurationis collapsorum, quia oportet, quod veniat Elias, qui restituet omnia; cum eo et veniet Henoch. Bestia autem vincet illos duos testes. Unde necesse est, ut prius ruant, et fiat ruina et postea restauratio; tanta erit tribulatio, ut in errorem inducantur, si fieri potest, etiam electi7.

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English Translation

Collation XV.

On the third vision: the third treatment, which, continuing the preceding one, first shows how in the twelve principal mysteries antichrist too is displayed; then begins to treat of the infinite heavenly contemplations sprouting from the seeds and fruits of Scripture.

Summarium

Introduction. Part I. By way of opposition antichrist too is displayed in those twelve principal mysteries. The first mystery, 1. — The second, 2. — The third, 3. — The fourth, 4. — The fifth and sixth, 5. — The seventh and eighth, 6. — The ninth and tenth, 7. — The eleventh and twelfth, 8. — Epilogue of Part I, 9. — Part II. He begins to treat of the third primary part of the third vision, namely of the heavenly contemplations sprouting from Scripture. Introduction, 10. — Infinite contemplations arise from the consideration of the Old and the New Testament, which two shine back upon one another, and according to the diverse fittings-together of the times, 11. — First, these seed-beds are considered absolutely. The seven ages of the Church answering to the seven days of creation; the first age, 12. — The second age, 13. — The third, 14. — The fourth, 15. — The fifth, 16. — The sixth, 17. — The seventh runs together with the sixth; on the eighth, 18. — According to others the times are distinguished according to five callings, 19. — They are also distinguished according to three times; the appropriations of this threefold distinction, 20. — On the mystery of the number fifteen resulting from the addition of those, 21. — Second, they are considered in comparison to their unfolding; the comparison of the two Testaments is made in six ways, 22. — First, the comparison of the two Testaments according to the reckoning of unity, 23. — Second, according to the reckoning of duality, 24. — The final conversion of the Jewish people, 25. — Third, according to the reckoning of the ternary, 26. — Fourth, according to the reckoning of the quaternary, 27. — Fifth, according to the reckoning of the quinary, 28.

1. The earth brought forth the green herb, and such as yieldeth seed according to its kind3. It has been said that in the twelve principal mysteries Christ is displayed; and by way of opposition antichrist is displayed, which is shown thus. — The first is the mystery of the founding of things; and there he is displayed through Lamech4, who first introduced bigamy and was a transgressor of the law of nature and was most lustful; and then the sons of God, seeing the daughters of men, that they were fair, took to themselves wives of all which they chose. On account of which the flood was brought in. And from this it is gathered what sort antichrist will be, namely most unclean; and from this his signification is displayed, because he will kill him upon whom the sign was set, namely the Jews, who are signified through Cain. And therefore vengeance shall be taken for Lamech seventy times sevenfold, because his sin will be greater than the sin of the Jews.

2. In the second mystery, namely of the punishment of crimes, he is signified through Nimrod5, who first made himself emperor, by whose authority also was built

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the tower that was to touch heaven; in which it is understood that antichrist will be most proud, so that he will be lifted up above all that is called God.

3. In the third mystery, namely of the calling or the election of the Fathers, he is signified through Dan; and some are willing to say that he will be literally of the tribe of Dan. Whether it be so, however, I would not dare to affirm; nevertheless in the Apocalypse1 the tribe of Dan is not sealed. Of this Dan it is said in Genesis: Let Dan be a snake in the way, a serpent in the path, who hides himself in the sand, that he may catch the birds flying about him; and in this it is displayed that he will be most fraudulent. But he bites the horse's heels, that his rider may fall backward. It is certain that by the horse is signified the preacher of truth, and by the hoof is signified evangelical perfection, which antichrist will assail. For a horse, if it does not have a firm hoof, is of no worth. Joseph therefore was with the sons of the handmaids, who sold their brother; and Dan was the firstborn of the handmaids.

4. In the fourth mystery, namely of the giving of the Law, he is signified through Balaam2, who gave the worst counsel, who was an idolater, and though he said many good things, yet he built altars and sought auguries. And in this it is signified that he will be the worst idolater and an invoker of demons; in Daniel: But he shall worship the god Maozim in his place.

5. In the fifth mystery, namely of the overthrow of enemies, he is signified through Achan3, who stole of the anathema and died excommunicate; and in this it is signified that he will be most avaricious and most rapacious. — In the sixth mystery, namely of the constituting or the promoting of judges, he is signified through Abimelech4, who killed seventy brothers better than himself; and in this it is signified that he will be most cruel.

6. In the seventh mystery, namely of the anointing of kings, he is signified through Goliath in arms5, who reproached the ranks of the sons of Israel. For he will be magnificent in outward things, and he will also speak blasphemy against the people of God. — In the eighth mystery, namely of the revelation of the Prophets, he is signified through the shameless king6, because he will know arguments and reasonings beyond the human measure, since he will be one understanding propositions and most cunning.

7. In the ninth mystery, namely of the restoring of princes, he is signified through Antiochus7, which is interpreted the silence of poverty, who destroyed all laws universally, wishing to make one; who killed those seven brothers. He also did what no one had dared, namely to destroy the law of the Jews — it is true that Aman attempted to destroy the Jews, but he did not prevail — in which it is signified that he will be the destroyer of the law of the Gospel and the slayer of Christians. — In the tenth mystery, namely of the redemption of men, he is signified through Judas the traitor8. For he will be most malignant.

8. In the eleventh mystery, namely of the diffusion of the charisms, he is signified through Simon Magus9, who wished to buy the Holy Spirit and ascended on high and afterward fell, who invoked demons. For he will be most lying, so that he may come in lying signs and wonders. — In the twelfth mystery, namely of the unlocking of the Scriptures, he is signified through the beast of the abyss or ascending out of the abyss10, which tramples all things down. For he will be consummate in all malice. For he will have seven heads, that is, every kind of tempting and every manner of it, now through riches, now through false miracles, now through fear, and so on. Whence in Job: He draws up his tail like a cedar, because in him all malices are fused together; and just as Christ had all the charisms, as the assumed nature was able to receive; so he will have all the malices.

9. Thus therefore Scripture unfolds, proceeding little by little, how antichrist will be first most unclean, and so on. Whence beside the tree of life there was the tree of the knowledge of good and evil11; because this one will promise goods and will give evils. Whence he will be made a serpent, a dragon and a beast. — In all these mysteries there is a correspondence to the Father and to the Son and to the Holy Spirit, because the Trinity ought most of all to shine back in all the works of these mysteries.

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10. There follows the matter of the seeds and the fruits: The earth brought forth, he says1, the green herb, and such as yieldeth seed according to its kind. For just as in the gathering of the waters is signified the manifoldness of the understandings, and in the sprouting of the earth the multiplicity of the sacramental figures; so in the seeds he shows that it holds a certain infinity of heavenly contemplations, which are signified through the seeds. For the principal understandings and the figures are within a certain fixed number, but the contemplations are as it were infinite: because, as the shining back of a ray and of an image from a mirror comes about in ways as it were infinite, so it is from the mirror of Scripture. Who can know how many means there are between a right angle and an obtuse one, between an obtuse angle and an acute one? For just as in seeds there is multiplication unto infinity, so the contemplations are multiplied. Whence in Daniel2: Many shall pass over, and knowledge shall be manifold, because this man and that man look in the mirror in diverse ways.

11. This consideration of the contemplations is between the two mirrors of the two Cherubim, that is, of the two Testaments, which shine back upon one another, so that man is transformed from brightness into brightness3. And this sprouting of the seeds gives one to understand diverse contemplations according to the diverse fittings-together of the times; and he who is ignorant of the times cannot know them. For he cannot know things future who is ignorant of things past. If indeed I do not know of what tree the seed is, I cannot know what tree ought to come from it. Whence the knowledge of things to come depends upon the knowledge of things past. For Moses, prophesying of things to come, narrated things past4 through revelation.

12. But it is to be noted that, just as God made the world in six days and rested on the seventh, so the mystical body of Christ has six ages and a seventh, which runs together with the sixth5, and an eighth. These are the seminal reasons for knowing the Scriptures. — The first age is as it were infancy, from Adam unto Noah. For God in the beginning set as it were in a seed what afterward budded forth in mystical deed or work. The first day signifies the first time, in which light and knowledge are given to man; and this is infancy, which is blotted out by forgetting; so whatever was done up to that time, when by the flood every living thing was blotted out save those which were with Noah6.

13. The second time answers to the second day and to the age of boyhood: because then was made the firmament in the midst of the waters7; in which time the covenant was made through the ark, lest men be destroyed by the waters below, and through the bow, lest they perish any further by a flood. And just as in boyhood boys speak and learn to speak, so in the second time the tongues were divided. And this age lasts from Noah unto Abraham.

14. On the third day the earth sprouted, and in the third age, namely adolescence, man is able to beget. And in the third age, which lasts from Abraham unto David, the Synagogue then began to flower in Abraham and through the circumcision made in his flesh8.

15. On the fourth day were made the lights of heaven, and the heaven was adorned; and it answers to the age of youth, because that age is fit for wisdom. And in the fourth age or time, which lasts from David unto the transmigration of Babylon, the kingdom and the priesthood flourished and were vigorous as two lights, and the stars were the Prophets.

16. On the fifth day the fishes were made; and it answers to old age, where warmth already begins to be diminished; so in the fifth age, namely from the transmigration of Babylon unto Christ, the Synagogue began to fail and grew old and lost its authority.

17. On the sixth day man was made prince of the beasts; and it answers to ripe age, which age is mature and fit for wisdom; and it answers to the sixth age, which is from Christ unto the end of the world; and in the sixth age Christ was born, on the sixth day crucified, in the sixth month conceived after the conception of John9. Wisdom therefore was incarnate in the sixth age.

18. The seventh age runs together with the sixth, namely the rest of souls after Christ's passion. — Upon these there follows the eighth age, namely of the resurrect[?] , of which the Psalmist10 says: In the morning I will stand before thee and will see, because thou art not a God that willest iniquity. And it is a return to the first, because after the seventh day the going back is made to the first. — These are the seeds cast for the understanding of the Scriptures, which are produced from those trees according to the common exposition; and thus time is divided into seven ages.

19. According to others time is reduced to five; and this Christ sets down11, who sets down five callings: The kingdom of heaven is like to a householder, who went out early in the morning to hire labourers into his vineyard, namely at the first hour, the third, the sixth, the ninth, the eleventh. The morning was the beginning of the creature, because God set man in paradise and commanded him that he should dress it and keep it12. Yet he did not as yet have mattock or hoe; but of the trees he was able to

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make them, which obeyed him. — The second calling was through the scourge, up to the time of Noah, who preached that they should beware further. — The third, under Abraham, who was a worshipper of God and a raiser of altars, and this up to Moses. — The fourth, under Moses through the Law and miracles, and this up to Christ. — The fifth, under Christ and through Christ by penance, to which he called all men, and to the marriage feast1.

20. According to the Saints modern and ancient there are distinguished three times, namely of the law of nature, of the law written and of the law of grace2. — The septenary is appropriated to the Holy Spirit on account of the seven charisms of the graces; the quinary to the Son, on account of the five spiritual senses — in sign of which the wing of the Cherub had five cubits3 — the ternary to the Father, because the ternary is the principle of things perfect; likewise, every proof necessarily begins from a ternary and is the first; likewise, the Father has three notions; for he is generating, unbegettable, spirating. — Threefold is the law: written within, as the law of nature; set forth without, as the written law; infused from above, as the law of grace. These are the seed-beds, and he who is ignorant of them, namely of these times, cannot come to the mystery of the Scriptures.

21. Join the seven ages, the five callings, the three times, and you have fifteen, which number holds a mystery, as Jerome shows4. Through the descent of the Holy Spirit upon the hundred and twenty believers: through these fifteen degrees the sun has to ascend above our hemisphere in one hour; because, if the natural day has twenty-four hours, and each sign thirty degrees, and each day the twelve signs are turned about; it is necessary that in one hour the sun be raised above our hemisphere by fifteen degrees; and that is the morning of the resurrection, when we shall be at the end of the age: In the morning, he says5, I will stand before thee and will see. — These seed-beds have been considered absolutely.

22. Likewise, that which arises is compared to that from which it arises, as a tree to the seed from which it arises, and to the tree from which the seed arises. So the New Testament is compared to the Old, as tree to tree, as letter to letter, as seed to seed. And just as a tree is from a tree, and a seed from a seed, and a letter from a letter; so a testament is from a testament. According to this the comparison of the two Testaments is assigned in six ways, according to the difference of unity, duality, the ternary, the quaternary, the quinary and the senary, unity being always added.

23. According to the reckoning of unity there are two Testaments: one engendering unto bondage, the other unto freedom6; one according to fear, the other according to love; one according to the letter, the other according to the spirit; one according to figure, the other according to truth; and thus these two times are distinguished as night and day. Whence in the Psalm7: Day to day uttereth speech, and night to night sheweth knowledge. In that night the Law was as the moon; the Fathers, as the stars, according to Gregory. But when the sun came, then it was clear day.

24. Another distinction is according to the reckoning of duality. The Old Testament has two times, namely the time before the Law and the time under the Law. — So in the New Testament a twofold time answers to them: the time of the calling of the Gentiles, which answers to the first; and the time of the calling of the Jews, which answers to the second. This time is not yet, because then will be fulfilled that word of Isaiah8: Nation shall not lift up sword against nation, neither shall they be exercised any more to war; because this has not yet been fulfilled, since both swords are still in force; there are still disputations and heresies. Whence the Jews, because they hope for this, believe that Christ has not yet come.

25. But that the Jews will be converted is certain from Isaiah9 and from the Apostle, who alleges the authority: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. And further: Blindness in part has happened in Israel, until the fullness of the Gentiles

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should come in. And this Isaiah shows: The Lord sent a word into Jacob, and it lighted upon Israel. The word sent into Jacob; Jacob is the name of nature, because he was of his seed, but it lighted upon Israel; Israel, the spiritual name: we are sons of Israel and sons of Abraham according to the promise, because we are imitators of Abraham's faith. Whence Isaiah1: The ox knoweth his owner, and the ass his master's crib; but Israel hath not known me, and my people hath not understood. The ox, the apostolic order, whence Paul says that he is a Hebrew of the Hebrews; they were the oxen breaking up the earth; the ass was the gentile people; Isaiah: Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob. And there follows: Nation shall not lift up sword against nation, neither shall they be exercised any more to war. — The Jews contradict this, since it has not yet been fulfilled; but the Prophet is not speaking of the first coming, nor of the first calling, but of the last, when the day of the Lord will be upon every arrogant man; nor is it to be understood that God so dismisses those branches.

26. The third comparison of the Old and the New Testament is according to the reckoning of the ternary: because there is the time of the Synagogue begun, advanced, failing. — So in the New Testament there is the time of the Church begun, spread abroad, consummated. Whence in the Canticle2 the Church is praised three times, which Church is one only, nor are there nor can there be more. The praise of the Church begun: Who is she that goeth up by the desert as a little pillar of smoke? Second, of the Church spread abroad: Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun? Third, of the Church consummated: Who is this that cometh up from the desert, flowing with delights, leaning upon her beloved? For it is necessary that Rachel bear her sons in the final Church. Whence in the Apocalypse3 Manasses is set before his father, namely in the sixth place, and Joseph in the eleventh, and Benjamin last, and not without cause.

27. The fourth comparison of the Old and the New Testament is according to the fittings-together of the times, because the four times in the Old Testament answer to the four ranks about the tabernacle of the twelve tribes4, and answer to the four sides of the city of the Apocalypse and to the four living creatures about the throne. The first time is that of the calling of the Patriarchs; the second, of the instituting of judges; the third, of the anointing of kings; the fourth, of the illumining of the Prophets. — To these four in the New Testament answers the time of the Apostles, of the martyrs, of the pontiffs, of the virgins.

28. The fifth comparison is according to the reckoning of the quinary, so that there is a right hand and a left having five fingers. The first time is that of the founding of the natures; the second, of the inspiring of the Patriarchs; the third, of the instituting of the legal observances; the fourth, of the illumining of the Prophets; the fifth, of the restoring of the ruins. — In the New Testament there answer the first hour, the third, the sixth, the ninth, the eleventh5. The morning answers to the founding of nature, when God set Adam in paradise, that he should dress it and keep it. The first time in the New Testament is that of the diffusion of the charisms, which answers to the being of the creature; the second, of the calling of the Gentiles, which answers to the second; the third, of the instituting of the Churches according to laws, which answers to the third; the fourth, of the multiplying of the religious orders, which answers to the fourth, and most of all to the Rechabites, who dwelt about the Jordan, who were poor6; the fifth, at the end, of the restoring of the fallen, because it is needful that Elias come, who shall restore all things; and with him Henoch too will come. But the beast will overcome those two witnesses. Whence it is necessary that they first fall, and that there be a ruin and afterward a restoring; so great will be the tribulation, that they should be led into error, if it were possible, even the elect7.

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Apparatus Criticus
  1. 3
    Gen. 1, 12. — In seq. propositione respicitur collat. praecedens n. 17. seqq.
    Genesis 1:12. — In the following proposition reference is had to the preceding collation, n. 17 ff.
  2. 4
    Gen. 4, 19. — Seq. locus est ibid. 6, 2. Subinde respicitur Gen 4, 15: Posuitque Dominus Cain signum etc.; et allegatur v. 24: Septuplum ultio dabitur de Cain, de Lamech vero septuagies septies.
    Genesis 4:19. — The following passage is ibid. 6:2. Thereupon reference is had to Genesis 4:15: "And the Lord set a mark upon Cain," etc.; and v. 24 is alleged: "Sevenfold vengeance shall be taken for Cain, but for Lamech seventy times sevenfold."
  3. 5
    Gen. 10, 8: « Ipse [Nemrod] coepit esse potens in terra ». In quem locum Glossa ordinaria apud Strabum: Nemrod secundum Iosephum [I. Antiquit. c. 9.] nova regni cupiditate tyrannidem arripuit et fuit auctor aedificandae turris, quae tangeret caelum. Cfr. Hieron., Hebraic. Quaest. in Gen. 10, 8, et Isidor., Comment. sive Quaest. in Gen. c. 9. — Subinde allegatur II. Thess. 2, 4.
    Genesis 10:8: "He [Nimrod] began to be mighty on the earth." On which passage the Glossa ordinaria in Strabo: Nimrod, according to Josephus [Antiquities I, c. 9], out of a new lust for rule seized upon tyranny and was the author of the building of the tower that was to touch heaven. Compare Jerome, Hebrew Questions on Genesis 10:8, and Isidore, Commentary or Questions on Genesis, c. 9. — Thereupon 2 Thessalonians 2:4 is alleged.
  4. 1
    Cap. 7, 4. seqq. Beda, I. Explanat. Apoc. 7, 5: Convenienter et a Iuda inchoat, ex qua tribu ortus est Dominus noster, et Dan praetermisit, ex quo dicitur antichristus esse nasciturus, sicut scriptum est [Gen. 49, 17.]: Fiat Dan coluber in via etc. Cfr. August., Qq. in Iosue q. 22: Verumtamen, cum Iacob filios suos benediceret, talia dixit de isto Dan, ut de ipsa tribu existimetur exsurrecturus antichristus. Hieron., Hebraic. Quaest. in Gen. 49, 16. seqq. hunc locum aliter exponit, et Isidor., Comment. sive Quaest. in Gen. c. 31. n. 35. seqq., relata opinione, secundum quam antichristus ex tribu Dan sit nasciturus, adiungit: Alii de Iuda, a quo traditus est Christus, haec scripta pronuntiant etc. Alii vero hanc prophetiam ad antichristum transferunt. — Gen. 35, 25. seq.: Filii Belae ancillae Rachelis: Dan et Nephtali; filii Zelphae ancillae Liae: Gad et Aser.
    Chapter 7:4 ff. Bede, Exposition of the Apocalypse I, on 7:5: Fittingly he begins from Judah too, from which tribe our Lord arose, and he passed over Dan, from which antichrist is said to be born, as it is written [Gen. 49:17]: "Let Dan be a snake in the way," etc. Compare Augustine, Questions on Joshua q. 22: Nevertheless, when Jacob blessed his sons, he said such things of this Dan that antichrist is thought to be about to rise from that very tribe. Jerome, Hebrew Questions on Genesis 49:16 ff., expounds this passage otherwise, and Isidore, Commentary or Questions on Genesis c. 31, n. 35 ff., having reported the opinion according to which antichrist is to be born of the tribe of Dan, adds: Others pronounce these writings to be of Judah, from whom Christ was handed over, etc. Others, however, transfer this prophecy to antichrist. — Genesis 35:25 f.: The sons of Bala, Rachel's handmaid: Dan and Nephtali; the sons of Zelpha, Lia's handmaid: Gad and Aser.
  5. 2
    Cfr. Num. c. 22-24. Vide Origen., in Num. homil. 13. seqq., et August., Qq. in Num. q. 47. seqq. — Inferius allegatur Dan. 11, 38. Cfr. Hieron. in hunc locum.
    Compare Numbers cc. 22–24. See Origen, on Numbers, homily 13 ff., and Augustine, Questions on Numbers q. 47 ff. — Below Daniel 11:38 is alleged. Compare Jerome on this passage.
  6. 3
    Vide Iosue 7, 1. seqq.
    See Joshua 7:1 ff.
  7. 4
    De quo Iudic. 9, 1. seqq. Cfr. Isidor., Comment. sive Quaest. in Iudic. c. 6. n. 3. seqq.
    Of whom Judges 9:1 ff. Compare Isidore, Commentary or Questions on Judges c. 6, n. 3 ff.
  8. 5
    Cfr. I. Reg. 17, 4. seqq. Vide Apoc. 13, 1. seqq., ubi de bestia blasphemante Deum et Sanctos.
    Compare 1 Kings 17:4 ff. See Apocalypse 13:1 ff., where there is treatment of the beast blaspheming God and the Saints.
  9. 6
    Dan. 8, 23: Et post regnum eorum, cum creverint iniquitates, consurget rex impudens facie et intelligens propositiones.
    Daniel 8:23: And after their reign, when iniquities shall have grown up, there shall arise a king of a shameless face and understanding propositions.
  10. 7
    Vide I. Machab. 1, 43: Et scripsit rex Antiochus omni regno suo, ut esset omnis populus unus, et relinqueret unusquisque legem suam; ibid. II. 7, 1. de interfectione septem fratrum. — Glossa ordinaria (sumta ex Rabano) in I. Machab. 1, 63: Interpretatur autem Antiochus paupertatis silentium. — De Aman cfr. Esther c. 3. seqq.
    See 1 Maccabees 1:43: And king Antiochus wrote to his whole kingdom that all the people should be one, and that every one should leave his own law; ibid. 2 Maccabees 7:1, on the killing of the seven brothers. — The Glossa ordinaria (taken from Rabanus) on 1 Maccabees 1:63: And Antiochus is interpreted the silence of poverty. — On Aman compare Esther c. 3 ff.
  11. 8
    Cfr. Matth. 26, 14. seqq.
    Compare Matthew 26:14 ff.
  12. 9
    De quo Act. 8, 9. seqq. De eius ascensu et casu cfr. Clement., VI. Constitut. apostolic. (inter opera Clementis) c. 9; Arnob., II. adversus Gentes, c. 12; Ambros., IV. Hexaëm. c. 8. n. 33.
    Of whom Acts 8:9 ff. On his ascent and fall compare Clement, Apostolic Constitutions VI (among the works of Clement) c. 9; Arnobius, Against the Nations II, c. 12; Ambrose, Hexaëmeron IV, c. 8, n. 33.
  13. 10
    Apoc. 11, 7. Ibid. 13, 1: Et vidi de mari bestiam ascendentem, habentem capita septem etc. — Seq. locus est Iob 40, 12.
    Apocalypse 11:7. Ibid. 13:1: And I saw a beast coming up out of the sea, having seven heads, etc. — The following passage is Job 40:12.
  14. 11
    Gen. 2, 9.
    Genesis 2:9.
  15. 1
    Gen. 1, 12. — De seq. propositione cfr. supra collat. 13. et 14.
    Genesis 1:12. — On the following proposition compare above, collations 13 and 14.
  16. 2
    Cap. 12, 4. Cfr. supra pag. 388, nota 3. — Superius pro refulsio A repercussio, D repulsio, E reflexio.
    Chapter 12:4. Compare above, p. 388, note 3. — Above, for refulsio A reads repercussio, D repulsio, E reflexio.
  17. 3
    Epist. II. Cor. 3, 18. Vide supra pag. 377, nota 5. — De duobus Cherubim cfr. supra pag. 375, nota 3.
    The Epistle 2 Corinthians 3:18. See above, p. 377, note 5. — On the two Cherubim compare above, p. 375, note 3.
  18. 4
    In Genesi allata.
    Those brought forward in Genesis.
  19. 5
    Cfr. supra Prolog. in Breviloq. § 2.
    Compare above, the Prologue to the Breviloquium, § 2.
  20. 6
    Gen. 7, 21. seqq. Cfr. supra pag. 204, nota 6.
    Genesis 7:21 ff. Compare above, p. 204, note 6.
  21. 7
    Gen. 1, 6. — Subinde respicitur Gen. 6, 18. seqq.: Ponamque foedus meum tecum, et ingredieris arcam tu etc.; ibid. 9, 12. seq. de foedere per arcum, et 11, 7. de divisione linguarum.
    Genesis 1:6. — Thereupon reference is had to Genesis 6:18 ff.: And I will establish my covenant with thee, and thou shalt enter into the ark, etc.; ibid. 9:12 f. on the covenant through the bow, and 11:7 on the division of tongues.
  22. 8
    Cfr. Gen. 17, 2. seqq.
    Compare Genesis 17:2 ff.
  23. 9
    Vide Luc. 1, 36.
    See Luke 1:36.
  24. 10
    Psalm. 5, 5.
    Psalm 5:5.
  25. 11
    Matth. 20, 1. seqq. Cfr. Gregor., I. Homil. in Evang. homil. 19. n. 1, ubi quinque aetates distinguit.
    Matthew 20:1 ff. Compare Gregory, Homilies on the Gospels I, homily 19, n. 1, where he distinguishes five ages.
  26. 12
    Gen. 2, 15. (ibid. v. 8: In quo [paradiso] posuit hominem etc.). Cfr. Ambros., de Paradiso, c. 4. n. 25, et August., VIII. de Gen. ad lit. c. 8. n. 15. seqq.
    Genesis 2:15 (ibid. v. 8: In which [paradise] he placed the man, etc.). Compare Ambrose, On Paradise, c. 4, n. 25, and Augustine, On Genesis to the Letter VIII, c. 8, n. 15 ff.
  27. 1
    Cfr. Matth. 4, 17. et 22, 2. seqq.
    Compare Matthew 4:17 and 22:2 ff.
  28. 2
    Sufficiat adduxisse Ambros., Epist. 73. n. 2. seqq.; August., Epist. 157. (alias 89.) c. 3. n. 15; 83 Qq. q. 61, n. 7; IV. de Trin. c. 4. n. 7. Cfr. supra pag. 266, nota 6. verba Hug. a S. Vict.
    Let it suffice to have adduced Ambrose, Letter 73, n. 2 ff.; Augustine, Letter 157 (otherwise 89) c. 3, n. 15; the 83 Questions, q. 61, n. 7; On the Trinity IV, c. 4, n. 7. Compare above, p. 266, note 6, the words of Hugh of St. Victor.
  29. 3
    Libr. III. Reg. 6, 24. — De perfectione ternarii cfr. I. Sent. d. 2. q. 4. scholion. — Aristot., I. Poster. c. 15. (c. 19.): Est autem omnis syllogismus per tres terminos. Cfr. ibid. c. 21. (c. 25.). — De notionibus Patris cfr. supra Breviloq. p. I. c. 3. — Inferius pro quia ternarius est principium perfectorum B qui est principium totius Trinitatis secundum Augustinum (IV. de Trin. c. 20. n. 29.). Subinde pro ternario plures codd. triangulo, cui lectioni non bene respondet vox probatio, pro qua substituenda esset figuratio; cfr. supra collat. 4. n. 16.
    3 Kings 6:24. — On the perfection of the ternary compare I Sentences, d. 2, q. 4, scholion. — Aristotle, Posterior Analytics I, c. 15 (c. 19): Now every syllogism is through three terms. Compare ibid. c. 21 (c. 25). — On the notions of the Father compare above, Breviloquium, Part I, c. 3. — Below, for because the ternary is the principle of things perfect, B reads which is the principle of the whole Trinity according to Augustine (On the Trinity IV, c. 20, n. 29). Thereupon, for ternary several codices read triangle, to which reading the word proof does not well answer, and in its place figuration would have to be substituted; compare above, collation 4, n. 16.
  30. 4
    Libr. I. Comment. in Epist. ad Gal. 1, 18: Non abs re arbitror, quindecim dies, quibus apud Petrum Paulus habitavit, plenam significare scientiam consummatamque doctrinam. Siquidem quindecim sunt carmina in Psalterio et quindecim gradus, per quos ad canendum ascendunt Deo, et in atriis eius consistendum iustus ascendit. Ezechias quoque, quindecim annorum spatio sibi ad vitam dato, signum accipere meretur in gradibus [Isai. 38, 8. seqq.] etc. — Mox respicitur Act. 1, 15, ubi in Glossa et a Beda, et clarius a Rabano, XVIII. de Universo, c. 3, ista de numeris 15 et 120 explicantur. Numeri ab 1-15 additi sunt 120. Quindecim (ex 7 et 8) referuntur ad vitam futuram.
    Commentary on the Epistle to the Galatians I, on 1:18: I judge it not beside the point that the fifteen days which Paul spent with Peter signify full knowledge and consummated teaching. Since indeed there are fifteen songs in the Psalter and fifteen steps, by which they go up to sing to God, and the just man ascends to take his stand in his courts. Ezechias too, when a space of fifteen years of life had been given him, is counted worthy to receive a sign on the steps [Isaiah 38:8 ff.], etc. — Presently reference is had to Acts 1:15, where in the Gloss and by Bede, and more clearly by Rabanus, On the Universe XVIII, c. 3, these things concerning the numbers 15 and 120 are explained. The numbers from 1 to 15 added together make 120. The fifteen (from 7 and 8) refer to the life to come.
  31. 5
    Psalm. 5, 5. Vide supra n. 18. — Pro explicatione praecedentis propositionis necesse est, ut in una hora etc., secunda manus in cod. A posuit: ita scilicet, quod totum tempus a principio mundi usque ad finem habet rationem unius horae. Et illud est mane, id est prima hora diei.
    Psalm 5:5. See above, n. 18. — By way of explaining the preceding proposition it is necessary that in one hour, etc., a second hand in codex A set down: namely thus, that the whole time from the beginning of the world unto the end has the reckoning of one hour. And that is the morning, that is, the first hour of the day.
  32. 6
    Respicitur Gal. 4, 24. seqq. — De seqq. cfr. III. Sent. d. 40. q. 1. seqq.
    Reference is had to Galatians 4:24 ff. — On what follows compare III Sentences, d. 40, q. 1 ff.
  33. 7
    Psalm. 18, 3. — Gregor., XXVII. Moral. c. 8. n. 12. seq., Patriarchas et Prophetas comparat stellis caeli.
    Psalm 18:3. — Gregory, Morals XXVII, c. 8, n. 12 f., compares the Patriarchs and the Prophets to the stars of heaven.
  34. 8
    Cap. 2, 4. — Superius pro Alia distinctio in A secunda manus substituit Alia comparatio, quae etiam subinde post gentium addidit quae erant sine Lege (cfr. Rom. 2, 14.).
    Chapter 2:4. — Above, for Another distinction, a second hand in A substituted Another comparison, which also thereupon added after of the Gentiles the words who were without the Law (compare Romans 2:14).
  35. 9
    Cap. 10, 22. Rom. 9, 27; ibid. 11, 25: Caecitas ex parte etc. — Seq. textus est Isai. 9, 8. In quem locum Hieron. (IV. Comment. in Isai.) dicit: Iuxta anagogen hunc locum nostri ita edisserunt: Misit Deus Filium suum ad Iacob, hoc est ad Iudaeos, et venit ad Israel, hoc est ad gentium populum, quos et Apostolus appellari dicit Israel [Rom. 9, 6. seqq., ubi etiam dicitur: Neque qui semen sunt Abrahae, omnes filii... sed qui filii sunt promissionis etc.; cfr. etiam Gal. 3, 6. seqq.].
    Chapter 10:22. Romans 9:27; ibid. 11:25: Blindness in part, etc. — The following text is Isaiah 9:8. On which passage Jerome (Commentary on Isaiah IV) says: According to the anagogy our writers expound this passage thus: God sent his Son to Jacob, that is, to the Jews, and he came to Israel, that is, to the people of the Gentiles, whom the Apostle too says are called Israel [Romans 9:6 ff., where it is also said: Neither are they all sons that are the seed of Abraham... but they that are the sons of the promise, etc.; compare also Galatians 3:6 ff.].
  36. 1
    Cap. 1, 3; cfr. Hieron. in hunc locum. — Subinde respicitur Phil. 3, 5: Hebraeus ex Hebraeis; allegatur Isai. 2, 3. et 4. ac dein v. 12: Quia dies Domini exercituum super omnem superbum et excelsum et super omnem arrogantem, et humiliabitur. — Rom. 11, 1. seqq. ostenditur, quod Deus Iudaicum populum non omnino repulit, ibique v. 16. seqq. Apostolus utitur exemplo radicis et ramorum.
    Chapter 1:3; compare Jerome on this passage. — Thereupon reference is had to Philippians 3:5: A Hebrew of the Hebrews; Isaiah 2:3 and 4 is alleged, and then v. 12: Because the day of the Lord of hosts shall be upon every one that is proud and high-minded and upon every arrogant man, and he shall be humbled. — In Romans 11:1 ff. it is shown that God has not altogether cast off the Jewish people, and there at v. 16 ff. the Apostle uses the example of the root and the branches.
  37. 2
    Cap. 3, 6; 6, 9. et 8, 5. Cfr. supra collat. 2. n. 14.
    Chapter 3:6; 6:9 and 8:5. Compare above, collation 2, n. 14.
  38. 3
    Cap. 7, 6. seqq. Gen. 41, 51: Vocavitque [Ioseph] nomen primogeniti Manasses. Cfr. Beda, I. Explanatio Apoc. 7, 5. seqq., ubi etiam ratio affertur pro ordinatione tribuum: Quia non ordinem terrenae generationis, sed iuxta interpretationem nominum virtutes Ecclesiae decrevit [Ioannes] exponere, quae a confessione et laude praesenti ad dexteram vitae festinet aeternae. Hoc enim nomen Iudae, qui primus, et Beniamin, qui ultimus ponitur, sonat etc.
    Chapter 7:6 ff. Genesis 41:51: And [Joseph] called the name of the firstborn Manasses. Compare Bede, Exposition of the Apocalypse I, on 7:5 ff., where a reason too is brought forward for the ordering of the tribes: Because [John] determined to set forth, not the order of earthly generation, but according to the interpretation of the names the virtues of the Church, which from present confession and praise hastens toward the right hand of eternal life. For this is what the name of Judah, who is set first, and of Benjamin, who is set last, sounds forth, etc.
  39. 4
    Cfr. Num. 2, 3. seqq. — Mox respicitur Apoc. 21, 16. (cfr. supra pag. 363, nota 1, ubi etiam de 12 tribubus) et 4, 8. (vide supra pag. 368, nota 7.).
    Compare Numbers 2:3 ff. — Presently reference is had to Apocalypse 21:16 (compare above, p. 363, note 1, where there is also treatment of the 12 tribes) and 4:8 (see above, p. 368, note 7).
  40. 5
    Respicitur Matth. 20, 1. seqq.; cfr. supra n. 19. — Mox allegatur Gen. 2, 15. — Superius pro ut sit manus dextera et sinistra B ut secundum duo testamenta sint duae manus, dextera et sinistra, quaelibet.
    Reference is had to Matthew 20:1 ff.; compare above, n. 19. — Presently Genesis 2:15 is alleged. — Above, for so that there is a right hand and a left, B reads so that according to the two Testaments there are two hands, a right and a left, each of them.
  41. 6
    Vide Ierem. 35, 2. seqq. Hieron., Epist. 58. (alias 13.) n. 5. inter principes monachorum recenset etiam Rechabitas. — Seq. locus est Matth. 17, 11: Elias quidem venturus est et restituet omnia. De Henoch cfr. Gen. 5, 24; Eccli. 44, 16. et Hebr. 11, 5. Subinde allegatur Apoc. 11, 7. et Matth. 24, 21. ac 24. — A D E inferius omittunt cum eo et veniet Henoch.
    See Jeremiah 35:2 ff. Jerome, Letter 58 (otherwise 13) n. 5, reckons the Rechabites too among the chief of monks. — The following passage is Matthew 17:11: Elias indeed shall come and restore all things. On Henoch compare Genesis 5:24; Ecclesiasticus 44:16 and Hebrews 11:5. Thereupon Apocalypse 11:7 and Matthew 24:21 and 24 are alleged. — A D E below omit and with him Henoch too will come.
  42. 7
    Comparatio veteris et novi testamenti continuatur in seq. collatione quoad senarium et septenarium.
    The comparison of the Old and the New Testament is continued in the following collation as regards the senary and the septenary. ---
Cited by

2 places in the Opera Omnia citethis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

On the third vision: the fourth treatment, which goes on to treat of the contemplations sprouting from Scripture, and indeed by reason of the fruits in the fitting-together of the times, in so far as these mutually correspond to one another; and in particular the comparison of the sevenfold is set out according to the correspondence of the three times
Collationes in Hexaëmeron · Collatio XVI: De tertia visione tractatio quarta, quae prosequitur agere de theoriis ex Scriptura germinantibus, et quidem ratione fructuum in coaptatione temporum, quatenus haec sibi mutuo correspondent; et in specie explicatur comparatio septenarii secundum correspondentiam trium temporum
supra pag. 402, nota 6
On the fourth vision: the fourth treatment, which continues to treat of the third object of this vision, which is the soul itself made hierarchic
Collationes in Hexaëmeron · Collatione 23 · 3×
supra pag. 399, nota 4