Bonaventure

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 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.

Summarium

Introductio; repetitio, 1-6. — Pars I. Mysterium numeri septenarii eiusque generalis applicatio ad decursum temporis originalis, figuralis et gratiosi. Comparatio senarii; septenarius est numerus universalitatis; invenitur in mundo maiori et minori et in Deo, 7. — Mysterium et proportionalitas in eo, 8. — Oritur a mundo archetypo, 9. — Secundum ipsum est decursus mundi secundum tria tempora, scilicet originale, figurale; gratiosum, 10. — Septem dies temporis originalis, 11. — Septem tempora figuralia, 12. — Septem tempora in novo testamento, 13. — Pars II. Correspondentia inter septem tempora originalia, figuralia et gratiosa. Tres primae dies conditionis respondent tribus primis temporibus figuralibus et gratiosis, 14. — Item, quarta et quinta, duobus sequentibus temporibus, 15. — Item, sexta respondet sexto tempori figurali et gratioso; de Angelo ascendente ab ortu solis; de septimo tempore, 16. — De duratione singulorum septem temporum figuralium et gratiosorum, 17-19. — Septem haec tempora innuuntur in Apocalypsi et Psalterio, 20. — Pars III. Correspondentia mysteriorum septem temporum figuralium cum septem temporibus novi testamenti. Primo, quoad tria mysteria tempore naturae conditae, 21-23. — Item, quoad tria mysteria tempore culpae purgatae, 24. 25. — Item, quoad tria tempora gentis electae, 26. — Similiter, tempore legis statutae, 27. — Similiter, tempore regalis gloriae, 28. — Similiter, tempore vocis propheticae, 29. — Denique septimo tempore quietis mediae respondent tria mysteria, 30. — Epilogus, 31.

1. Protulit terra herbam virentem et facientem semen iuxta genus suum lignumque pomiferum et habens fructum unumquodque secundum speciem suam¹ etc. Dictum est circa istam visionem intelligentiae per Scripturam eruditae de intelligentia spirituali, quae intelligebatur per congregationem aquarum; item, de sacramentali figura, quae intelligebatur per germinationem terrae. Dictum est etiam de theoriis, quae intelliguntur et per semen et per fructum. Habent enim theoriae sementivam multiplicationem et refectivam sustentationem; ideo intelliguntur partim per semen et partim per germinationem fructuum. Quantum ad semen consistunt in coaptationibus temporum, secundum quod tempora sibi invicem succedunt; quantum ad arboris fructum, secundum quod tempora sibi mutuo correspondent. Secundum comparationem arboris vel seminis ad semen tempora sibi mutuo succedunt; secundum comparationem germinis ad germinans mutuo sibi correspondent, ut iam patebit.

2. Distinguuntur autem tempora secundum rationem ternarii, videlicet secundum tres leges: intra scriptam; exterius dispositam, superius infusam; secundum rationem quinarii: mane, tertia, sexta, nona, undecima², quae sunt quinque vocationes usque ad finem mundi. — Et secundum hoc distinguuntur sex aetates; septima autem currit secundum omnes cum sexta. — Post novum testamentum non erit aliud, nec aliquod sacramentum novae legis subtrahi potest, quia illud testamentum aeternum est³. Ista tempora sibi mutuo succedunt, et multa est in eis correspondentia, et sunt sicut germinatio seminis ex semine, ut de semine arbor, et de arbore semen.

3. Assignantur autem tempora, ut sibi mutuo correspondent, primo secundum rationem unitatis, ut comparatur unum tempus novi testamenti ad unum tempus veteris testamenti secundum correspondentiam litterae et spiritus⁴, promissionis et solutionis, figurae et veritatis, promissionis terrenae et caelestis, timoris et amoris.

4. Item, duorum temporum ad duo: in veteri testamento tempus ante Legem et tempus sub Lege; in novo autem tempus vocationis gentium et tempus vocationis Iudaeorum, quae erit in fine. Et ista signata est in duobus filiis Iudae, scilicet Zaram et Phares¹. Zaram enim primo extraxit manum et obstetrix ligavit in ea coccinum, et postea retraxit manum, et exivit Phares, qui divisit maceriam. Iudaei primo crediderunt, sed statim manum retraxerunt in primitiva Ecclesia; sed postquam plenitudo gentium subintravit, tunc Zaram exibit, et populus Iudaeorum convertetur.

5. Item, trium temporum ad tria, ut Synagogae initiatae, promotae et ultimatae; et in Ecclesia tempus Ecclesiae initiatae, dilatatae et consummatae. Unde in Cantico² tres fiunt admirationes: Quae est ista etc., in laudem Ecclesiae; et econtra tres deplorationes in Lamentationibus; unde non sine causa toties repetitur alphabetum.

6. Item, quatuor ad quatuor, ut patuit supra in praecedenti collatione³. — Item, quinque digitorum ad quinque: conditionis naturarum, inspirationis Patriarcharum, institutionis legalium, illustrationis prophetalium et restaurationis ruinarum; in novo testamento: donationis charismatum, vocationis gentium, institutionis Ecclesiarum, multiplicationis religionum, restitutionis omnium collapsorum. De quo dicitur, quod Elias, cum venerit, restituet omnia⁴.

7. Sequitur de comparatione senarii, addita unitate. Et sic accipitur mensura illius qui habebat calamum habentem sex cubitos et palmum ad mensurandum templum⁵. — Septenarius secundum Gregorium est numerus universalitatis; est in maiori mundo et in minori et in Deo. — Iste enim mundus sensibilis constat ex quatuor elementis susceptivis influentiarum caelestium et in tribus orbibus influxivis et motivis. — Minor mundus consistit in quatuor elementis, quatuor humoribus, quatuor complexionibus, quatuor qualitatibus et tribus viribus vitalibus perfectivis, scilicet vegetabili, sensibili et rationali; unde illa quae sunt in mundo sensibili, in minori mundo colliguntur in quadam puritate. — Unde secundum aliquos, et non irrationabiliter, dictum est, quod orbis sidereus disponit ad susceptionem animae vegetabilis, orbis crystallinus ad susceptionem sensibilis, orbis empyreus ad susceptionem rationalis. Et secundum Hugonem⁶ quaternarius respondet corpori, ternarius respondet spiritui.

8. Septenarius autem magnum mysterium habet. Omnis autem proportio et proportionalitas est secundum rationem ternarii et quaternarii: quia necesse est, ubi est proportionalitas, ut sit in quatuor terminis vel secundum rem, vel secundum rationem. Unde Augustinus primo Musicae⁷ ostendit, proportionem ascendere usque ad quatuor, quae ex partibus quaternarii generatur.

9. Iste autem septenarius sive in mundo sensibili, sive in mundo minori ortum habet a mundo archetypo, ubi sunt rationes causales secundum rationem septenarii. Deus enim habet rationem triformis causae: originantis, exemplantis, finientis, nec potest esse pluribus modis; unde Apostolus⁸: Ex ipso et per ipsum et in ipso sunt omnia. — Ratio autem causandi est secundum quatuor, scilicet sublimitatem potentiae, profunditatem sapientiae, latitudinem benevolentiae, longitudinem aeternitatis; ut possitis, inquit Apostolus⁹, comprehendere cum omnibus Sanctis, quae sit longitudo et latitudo et sublimitas et profundum. Potentia creat, sapientia gubernat, benevolentia perficit, aeternitas conservat.

10. Iste numerus universalitatis in mundo, in homine, in Deo est mysterialis. Secundum hunc numerum facit Deus currere mundum istum et Scriptu-

ram, quae explicat decursum mundi; et secundum hunc numerum tradi debuit et explicari. Describit ergo Scriptura secundum tempora originalia, figuralia, gratiosa seu salutifera.

11. Tempora originalia consistunt in primis septem diebus, figuralia, ab initio mundi usque ad Christum; ubi novum tempus incipit, licet Salomon¹ dicat: Nihil sub sole novum — verum est secundum naturam, sed hoc est super naturam — et post sunt tempora gratiosa. — A temporibus originalibus incepit Moyses², et ita debuit facere, quia Scriptura primo debuit proferre semina tanquam terra germinans, et post, arbores figurarum, et postea, fructum. Ponuntur ergo septem dies ut tempora originalia. Prima dies, lucis formatae; secunda dies, aquae divisae; tertia dies, terrae fecundae; quarta, lucis sidereae; quinta, motivae vitae; sexta, humanae formae; septima, quietis primae.

12. Septem autem sunt tempora figuralia: tempus naturae conditae, purgandae culpae, gentis electae, Legis statutae, regalis gloriae, vocis propheticae, quietis mediae.

13. In novo testamento similiter sunt septem tempora: tempus collatae gratiae, baptismi in sanguine, normae catholicae, legis iustitiae, sublimis cathedrae, clarae doctrinae, pacis postremae.

14. Accipe correspondentiam. Formatio lucis est seminarium formationis naturae, et formatio naturae, collationis gratiae. — Tempus aquae divisae, tempus purgationis culpae, tempus baptismi in sanguine; quia, sicut dividitur aqua ab aquis, sic purgatio in arca facta est et formam baptismi gerit, secundum beatum Petrum³, tam baptismi sanguinis quam fluminis quam flaminis. — Dies terrae fecundae, tempus gentis electae, tempus normae catholicae. Terra germinavit, Abraham Isaac genuit, et Isaac Iacob⁴ etc.; et Ecclesia normam fidei statuit, secundum quam succedunt fideles fidelibus.

15. Dies lucis sidereae, tempus Legis statutae, tempus normae iustitiae. Lux enim distincta fuit per solem, lunam et stellas; Lex secundum ritum colendi, censuram iudicandi, formam vivendi, sive secundum moralia, iudicialia, caeremonialia; sic in Ecclesia canones, deinde leges per Iustinianum in unum corpus redactae; quae primo erant paganorum factae sunt Christianorum, et regulae monasticae, ut beati Benedicti. Canones respondent caeremonialibus, politica iudicialibus, monastica moralibus. — Dies vitae motivae, tempus regalis gloriae, tempus sublimis cathedrae, scilicet proprie Romanae cathedrae. Sicut enim una pars vitae motivae fuit repentium, alia volatilium; sic in Ecclesia una pars est regum et Pontificum, alia subditorum.

16. Dies humanae formae, tempus vocis propheticae, tempus clarae doctrinae, in quo esset vita prophetica. Et necesse fuit, ut in hoc tempore veniret unus ordo, scilicet habitus propheticus, similis ordini Iesu Christi, cuius caput esset Angelus, ascendens ab ortu solis habens signum Dei vivi⁵, et conformis Christo. — Et dixit, quod iam venerat. — Dies quietis sabbati, tempus quietis mediae, tempus quietis postremae. Tempus quietis mediae fuit, quando Prophetae nihil scripserunt. In Sapientia⁶: Cum quietum silentium continerent omnia, et nox in suo cursu medium iter haberet; omnipotens sermo tuus de caelo a regalibus sedibus etc. Et tunc fuit silentium Prophetarum, medium inter primam quietem et ultimam. Fuit etiam quietum, quia tunc in maxima pace fuit mundus totus, unde et per duodecim annos templum pacis Romae clausum fuit ante adventum Christi, quia tempore guerrae semper apertum erat et tempore pacis clausum, unde etiam portae rubiginosae factae sunt. Tunc etiam imperator describi fecit mundum; et Deus hoc ponebat in corde pagani, ut Virgo iret in Bethlehem et ibi pareret in diversorio⁷. — Et frequentissime inculcabat, quod non sunt a casu et a fortuna ista et consimilia posita in Scriptura, sed maxima ratione et maximo mysterio; sed qui non considerat nihil intelligit. — Fuit etiam nox in suo cursu, quia tunc erat summa idololatria.

17. Secundum hoc ergo tempus naturae conditae fuit ab Adam usque ad Noe; tempus culpae purgandae, a Noe usque ad Abraham; tempus gentis electae, ab Abraham usque ad Moysen. Elegit enim Deus Abraham, non Lot; Isaac, non Ismael; Iacob, non Esau; et Iudam, de quo natus est Christus⁸. Tempus Legis statutae, a Moyse usque ad Samuelem, qui unum reprobum regem inunxit et alium electum⁹. Tempus regalis gloriae, a David usque ad Ezechiam, in quo transmigratio decem tribuum facta est¹⁰. Tempus vocis propheticae, ab Ezechia stricte loquendo, large ab Ozia, qui fuit leprosus, usque ad Zorobabel¹¹. Sub Ezechia factum

est illud magnum miraculum, quod dies habuit triginta duas horas per reversionem solis. Tempus pacis et quietis, a Zorobabel usque ad Christum.

18. In novo testamento tempus collatae gratiae, a Christo et Apostolis, comprehendendo mortem Ioannis, usque ad Clementem Papam. — Tempus baptismi in sanguine, a Clemente usque ad Silvestrum, quia sub Clemente incepit magna persecutio, quando Iudaei venditi fuerunt, expulsi de Ierusalem, et Clemens cum populo missus est Chersonam in exsilium in Graeciam. Et in illo tempore medio a Clemente usque ad Silvestrum fuerunt decem maximae persecutiones. — Tempus normae catholicae, a Silvestro usque ad Leonem Papam primum, sub quo datum est Symbolum. — Tempus legis iustitiae, a Leone usque ad Gregorium Doctorem, in quo statutae sunt leges Iustinianae et canones et regulae canonicae et monasticae; in quo beatus Benedictus, qui etiam prophetavit de beato Gregorio et benedixit matrem praegnantem.

19. Tempus sublimis cathedrae, a Gregorio usque ad Hadrianum, sub quo mutatum est imperium ad Alemannos, et divisum imperium Constantinopolitanum. Carolus magnus imperator in Ecclesia occidentali fuit, Pipinus primus rex Italiae de Francis, quia, cum insultum alienarum gentium sustinere non possent, fecerunt eum regem Italiae; et pugnavit contra regem Longobardorum et praevaluit¹. — Tempus clarae doctrinae, ab Hadriano. Sed quantum durabit, quis potest dicere vel dixit? Certum est, quod in illo sumus; certum etiam, quod durabit usque ad deiectionem bestiae ascendentis de abysso, quando confundetur Babylon et deiicietur, et post dabitur pax²; primum tamen necesse est, ut veniat tribulatio; et ibi non est ponendus terminus, quia nullus scit, quantum tempus illud magnae pacis duret, quia, cum dixerint: pax et securitas, tunc repentinus eis superveniet interitus. — Tempus autem septimum sive quietis incipit a clamore Angeli, qui iuravit per viventem in saecula saeculorum, quod tempus amplius non erit; sed in diebus vocis septimi Angeli consummabitur mysterium Dei³.

20. Sed septem tempora Ioannes Apostolus in Apocalypsi comprehendit septem visionibus, et quaelibet istarum est septiformis et consurgit ad numerum iubilaei⁴. — Haec septem tempora forte clauduntur in Psalterio, ubi sunt tres quinquagenae.

21. Accipe adhuc correspondentiam temporis figuralis et salutaris. — In tempore naturae conditae et salutaris tria fuerunt: formatio hominis de terra; secundum tentatio, transgressio et nudatio; tertium eiectio, et unus filius interfecit alium, et ideo omnes filii, qui nati sunt de Cain, mali fuerunt et omnes perierunt⁵. — In novo testamento post scripturam universalem et temporum cursus formatus est Christus, sicut homo sexta die, qui praesit volatilibus caeli et piscibus maris⁶; sicut dicit Psalmus: Quid est homo, quod memor es eius; aut filius hominis, quoniam visitas eum? Minuisti eum paulo minus ab Angelis, gloria et honore coronasti eum. Omnia subiecisti sub pedibus eius, oves et boves universas, insuper et pecora campi. Volucres caeli et pisces maris etc. Et quod intelligatur de Christo, Apostolus dicit: Minuisti eum paulo minus ab Angelis, gloria et honore coronasti eum etc.; sequitur: Eum autem, qui modico quam Angeli minoratus est, videmus Iesum propter passionem mortis gloria et honore coronatum. Homo conditus de terra virginea, quae nondum sanguinem susceperat, significat Christum de Virgine natum; sicut etiam Eva de latere Adae formata⁷, sic Ecclesia de Christi latere. — Sed cum Christus nunquam praevaricatus fuerit, quomodo sibi correspondet transgressio Adae? Hoc transferri debet a capite ad membra.

22. Notandum, quod Ecclesia posita fuit in paradiso, sicut primus homo, ut operaretur⁸, cum nullus aliquid suum esse dicebat. Incepit enim in magna perfectione quod modo in religiosis observatur, quia amor Christi adhuc recens erat; tunc multa turba sacerdotum obediebat fidei. Haec Ecclesia, scilicet quae incepit in Iudaeis, quia convertebantur modo tria millia, modo quinque millia⁹, habuit lignum vitae, scilicet fidem, quia iustus meus ex fide vivit; habuit etiam lignum scientiae, scilicet Legem, quae remansit sibi ad videndum et legendum, non ad vescendum; immo in quocumque die comederis ex eo, morte morieris¹⁰. Unde lignum scientiae potes videre, non manducare, quia destrueres quidquid Christus fecit; et necesse esset, subintrare mortem, quia littera occidit. Unde Paulus dixit:

Ego Paulus dico vobis, quod si circumcidamini, Christus vobis nil proderit.

23. Doctores autem illi significantur per Adam fecundantem, qui incumbentes super Legem, quasi amantes uxorem, comederunt de ligno scientiae, ut Legem observarent, et consenserunt serpenti, qui suadebat Legem observandam; et inde orta est haeresis Ebionitarum¹, quod Lex observanda esset cum Evangelio; et fuit tantus zelus Legis, ut Petrus iret in illam simulationem; sed gratia Dei ipsum liberavit. — Et inde sequitur eiectio, quod Deus ab eis recessit; et dispersi sunt et maledicti sunt in opere suo² et quasi a duobus ursis, Tito et Vespasiano, devorati sunt. Et sic Cain, scilicet populus Iudaeorum, occisor fratris sui, signum habuit.

24. In tempore culpae purgatae similiter fuerunt tria: fabricatio arcae, ostensio arcus, divisio linguarum³. Noe per centum annos fabricavit arcam, in qua Noe cum septem animabus salvatus est. Cuius typum gerit baptismus, secundum quod dicit beatus Petrus, et fluminis et flaminis et sanguinis. — In novo testamento Clemens in hac arca contutatus est, quia praeparatum est sibi templum marmoreum in mari angelicis manibus, et alii submersi sunt. Unde fuit magnum miraculum, quod per tot annos aperiebatur mare, donec piratae et latrones asportaverunt corpus eius⁴.

25. Aliud fuit ostensio arcus; et tunc eduxit Deus Noe et pepigit cum eo foedus. — In novo testamento decem tribulationes fuerunt, ita ut Christiani possent dicere: Domine, salva nos, perimus⁵. Et tunc eductus est Constantinus, et ostensum est sibi signum crucis in caelo, in quo vincere deberet; et tunc pepigit foedus, quod nunquam Romanum imperium persequeretur Christianos. — Tunc imperium Nemrod dissipatum est, et turris Babylonis, scilicet Romani, ad quam tunc omnes aspiciebant. Roma autem in Scripturis Babylon dicta est. Facta est etiam divisio linguarum, et lingua Hebraea remansit in domo Heber, et remansit confessio Christi in populo christiano.

26. In tempore gentis electae tria facta sunt: generatio Patriarcharum, descensus patriarchalis seminis in Aegyptum, afflictio populi et liberatio eius. — In novo testamento similiter Pontifici Romano datum est semen Doctorum altissimorum in Graeca et Latina lingua quasi Patriarchae duodecim. Graeci: Epiphanius, Basilius, Gregorius Nazianzenus, Gregorius Nyssenus, Athanasius, Chrysostomus; Latini: Hieronymus, Augustinus, Hilarius, Ambrosius, Orosius, Gregorius. — Post imperator descendit Constantinopolim, et alii post eum, et ibi obtinuerunt bona quaeque. — Mortuo Constantino, surrexit Constantius, qui ignorabat Ioseph⁶, pessimus Arianus; et post Valentinianus et Iulianus, apostata pessimus, et afflixerunt populum Dei per haereses usque ad tempus Theodosii, qui natus est in occidente, qui fuit christianissimus, qui deiecit et exstirpavit Arianos et exaltavit Ecclesiam.

27. In tempore quarto, scilicet Legis statutae, fuit latio Legis, prostratio hostium, distributio et vindicatio hereditatum. — In novo testamento, scilicet a Leone usque ad Gregorium, lata est lex canonica, politica, monastica. Leo enim partim ex quatuor Conciliis, partim ipse canones ordinavit. — Item, prostratio hostium similiter per Iustinianum, qui Vandalos, Gothos, Longobardos, qui illas partes Italiae invaserant, superavit. — Item, distributio hereditatum, quia Gallia, Britannia, Germania conversa est ad fidem in plenitudine, et dilatata est Ecclesia in occidente, licet adhuc essent idolorum templa in Francia; sed dilatatio fuit in terra promissionis, non in Aegypto, non circa Graecos, sed circa Latinos.

28. In quinto tempore, scilicet regalis gloriae, fuerunt tria: deiectio superbi regis, ampliatio cultus divini, divisio decem tribuum a duabus. — In novo testamento tempore sublimis cathedrae a Gregorio usque ad Hadrianum patriarcha Constantinopolitanus contendebat cum Romano et dicebat se patriarcham catholicum, hoc est universalem, et fuit excommunicatus et humiliatus, et thronus David exaltatus, sicut Petro promiserat Dominus⁷. Similiter, Gregorius, adhuc iuvenis et nondum Pontifex pugnavit cum Eutychio, qui negabat resurrectionem, et devicit eum in conspectu populi, ut David Goliam. —

Sicut etiam David ampliavit cultum, sic iste ordinavit officium; et sicut David ducebat arcam cum septem choris, sic iste fecit processionem cum septem choris; et sicut David vidit Angelum percutientem super Ierusalem et promeruit, ut cessaret, sic iste super Romam et promeruit, ut cessaret. — Sicque factum est, quod Graeci, videntes, Ecclesiam Romanam exaltari, divisi sunt et ceciderunt in haeresim Eutychianam, et hoc tempore Heraclii, qui primo fuit bonus et postea cecidit in haeresim. Post illum nunquam fuit imperator in oriente. Sicut etiam Assyrii vastaverunt Iudaeos, sic Saraceni occupaverunt Ecclesiam Antiochenam, Hierosolymitanam, Alexandrinam, Constantinopolitanam, usque Siciliam. Sicut illae decem tribus ceciderunt et recesserunt a domo David; sic illae Ecclesiae, quia ceciderunt et recesserunt a Petro, cui dictum erat¹: Tibi dabo claves regni caelorum, inciderunt in lupos.

29. In sexto tempore facta sunt tria: praeclaritas victoriae, praeclaritas doctrinae, praeclaritas vitae propheticae. — Praeclaritas victoriae in Sennacherib, qui venit contra Ierusalem, et Angelus Domini interfecit centum octoginta quinque millia². Et Ezechias contra naturam sanatus est, et sol abiit retro. — Similiter, in tempore Hadriani per Carolum, qui miraculose fecit triumphos quasi missus Angelus a Domino, et sol, id est aestus tribulationis, abiit retro, et facta est pax Ecclesiae, ut postea statueret archiepiscopos, episcopos et coenobia. — Hoc tempore fuit claritas doctrinae, quia Carolus vocavit clericos et scripsit libros, ut in sancto Dionysio³ Biblia et in multis locis, et inceperunt legere et philosophari, et religiosos etiam dilatavit. — Hoc tempore oportuit venire vitam per ordinem, qui haberet vitam propheticam. Hoc autem tempus est geminum, unde, sicut in passione Domini fuit primo lux, deinde tenebra, postea lux; sic necesse est, ut primo sit lux doctrinae, et succedat Iosias Ezechiae⁴, post quam facta est tribulatio Iudaeorum per captivitatem. Necesse est enim, ut surgat unus princeps zelator Ecclesiae, qui vel erit, vel iam fuit — et addidit: Utinam iam non fuerit — post quem⁵ fit obscuritas tribulationum. Hoc tempore similiter Carolus exaltavit Ecclesiam, et eius successores oppugnaverunt eam: tempore Henrici quarti fuerunt duo Papae, similiter tempore Frederici magni, duo. Et certum est, quod aliquis inter eos voluit exterminare Ecclesiam; sed Angelus ascendens ab ortu solis clamavit quatuor Angelis: Nolite nocere terrae et mari, quousque signemus servos Dei nostri in frontibus eorum⁶. Unde adhuc restat Ecclesiae tribulatio. Et dictum est Angelo Philadelphiae, qui sextus est: Haec dicit Sanctus et Verus, qui habet clavem David; qui aperit, et nemo claudit; claudit, et nemo aperit. Scio opera tua, quia ecce, dedi coram te ostium apertum. — Et dixit, quod adhuc intelligentia Scripturae daretur vel revelatio vel clavis David personae vel multitudini; et magis credo, quod multitudini.

30. In septimo tempore scimus quod haec facta sunt: reaedificatio templi, restauratio civitatis et pax data. Similiter in tempore septimo futuro erit reparatio divini cultus et reaedificatio civitatis. Tunc implebitur prophetia Ezechielis⁷, quando civitas descendet de caelo, non quidem illa quae sursum est, sed illa quae deorsum est, scilicet militans; quando erit conformis triumphanti, secundum quod possibile est in via. Tunc erit aedificatio civitatis et restitutio, sicut a principio; et tunc pax erit. Quantum autem durabit illa pax, Deus novit.

31. Igitur cum sint septem tempora et in veteri testamento et in novo, et quodlibet triforme, vel in quolibet tria sint; septenarius multiplicatus per ternarium bis, quadraginta duo facit; et istae sunt quadraginta duae mansiones, quibus pervenitur ad terram promissionis⁸. — Et sic patet, quomodo Scriptura describit successiones temporum; et non sunt a casu et fortuna, sed mira lux est in eis et multae intelligentiae spirituales.

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COLLATION XVI.

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 septenary is set out according to the correspondence of the three times.

Summarium

Introduction; recapitulation, 1-6. — Part I. The mystery of the number seven and its general application to the course of the original, figural and gracious time. The comparison of the senary; the septenary is the number of universality; it is found in the greater world and in the lesser and in God, 7. — The mystery and proportionality in it, 8. — It arises from the archetypal world, 9. — According to it is the course of the world according to the three times, namely the original, the figural, the gracious, 10. — The seven days of the original time, 11. — The seven figural times, 12. — The seven times in the new testament, 13. — Part II. The correspondence between the seven original, figural and gracious times. The first three days of the founding correspond to the first three figural and gracious times, 14. — Likewise, the fourth and the fifth to the two following times, 15. — Likewise, the sixth corresponds to the sixth figural and gracious time; concerning the Angel ascending from the rising of the sun; concerning the seventh time, 16. — On the duration of each of the seven figural and gracious times, 17-19. — These seven times are intimated in the Apocalypse and in the Psalter, 20. — Part III. The correspondence of the mysteries of the seven figural times with the seven times of the new testament. First, as to the three mysteries in the time of nature founded, 21-23. — Likewise, as to the three mysteries in the time of fault purged, 24. 25. — Likewise, as to the three times of the elect people, 26. — Similarly, in the time of the Law established, 27. — Similarly, in the time of royal glory, 28. — Similarly, in the time of the prophetic voice, 29. — Finally, to the seventh time of the middle rest three mysteries correspond, 30. — Epilogue, 31.

1. The earth brought forth the green herb, and such as yieldeth seed according to its kind, and the tree that beareth fruit, having seed each one according to its kind¹ and so on. It has been said concerning this vision of the understanding instructed through Scripture, about the spiritual understanding, which was understood through the gathering of the waters; likewise, about the sacramental figure, which was understood through the sprouting of the earth. It has also been said about the contemplations, which are understood both through the seed and through the fruit. For the contemplations have a seed-like multiplication and a refreshing sustenance; therefore they are understood partly through the seed and partly through the sprouting of the fruits. As to the seed, they consist in the fittings-together of the times, according as the times succeed one another; as to the fruit of the tree, according as the times mutually correspond to one another. According to the comparison of the tree or of the seed to the seed, the times mutually succeed one another; according to the comparison of the sprout to that which sprouts, they mutually correspond, as will presently appear.

2. Now the times are distinguished according to the reckoning of the ternary, namely according to the three laws: the law written within; the law disposed without, the law infused from above; according to the reckoning of the quinary: the morning, the third hour, the sixth, the ninth, the eleventh², which are the five callings up to the end of the world. — And according to this the six ages are distinguished; but the seventh, according to all, runs together with the sixth. — After the new testament there will be no other, nor can any sacrament of the new law be taken away, because that is an everlasting testament³. These times mutually succeed one another, and there is much correspondence among them, and they are like the sprouting of seed from seed, as from the seed the tree, and from the tree the seed.

3. Now the times are assigned, in so far as they mutually correspond, first according to the reckoning of unity, as one time of the new testament is compared to one time of the old testament according to the correspondence of letter and spirit⁴, of promise and discharge, of figure and truth, of the earthly promise and the heavenly, of fear and love.

4. Likewise, of two times to two: in the old testament the time before the Law and the time under the Law; but in the new the time of the calling of the gentiles and the time of the calling of the Jews, which will be at the end. And this was signified in the two sons of Judah, namely Zara and Phares¹. For Zara first put forth his hand, and the midwife bound a scarlet thread upon it, and afterwards he drew back his hand, and Phares came out, who divided the partition. The Jews first believed, but at once drew back their hand in the primitive Church; but after the fulness of the gentiles has come in, then Zara will come forth, and the people of the Jews will be converted.

5. Likewise, of three times to three, as of the Synagogue begun, advanced and brought to its term; and in the Church the time of the Church begun, spread wide and consummated. Whence in the Canticle² three wonderings are made: Who is she and so on, in praise of the Church; and on the contrary three lamentings in the Lamentations; whence it is not without cause that the alphabet is so often repeated.

6. Likewise, of four to four, as appeared above in the preceding collation³. — Likewise, of the five fingers to five: the founding of the natures, the inspiration of the Patriarchs, the institution of the legal observances, the illumination of the prophetic ones and the restoration of the ruins; in the new testament: the giving of the charisms, the calling of the gentiles, the institution of the Churches, the multiplying of the religious orders, the restitution of all things fallen. Of which it is said that Elias, when he shall come, shall restore all things⁴.

7. There follows the comparison of the senary, with unity added. And thus is taken the measure of him who had a reed of six cubits and a palm for measuring the temple⁵. — The septenary, according to Gregory, is the number of universality; it is in the greater world and in the lesser and in God. — For this sensible world consists of four elements receptive of the heavenly influences and of three spheres that are influential and motive. — The lesser world consists of four elements, four humours, four complexions, four qualities and three vital perfecting powers, namely the vegetative, the sensitive and the rational; whence those things which are in the sensible world are gathered together in the lesser world in a certain purity. — Whence according to some, and not unreasonably, it has been said that the starry sphere disposes to the reception of the vegetative soul, the crystalline sphere to the reception of the sensitive, the empyrean sphere to the reception of the rational. And according to Hugh⁶ the quaternary answers to the body, the ternary answers to the spirit.

8. But the septenary has a great mystery. Now every proportion and proportionality is according to the reckoning of the ternary and of the quaternary: because it is necessary, where there is proportionality, that it be in four terms either according to the thing, or according to the reckoning. Whence Augustine in the first book of the Music⁷ shows that proportion rises up as far as four, which is generated from the parts of the quaternary.

9. But this septenary, whether in the sensible world or in the lesser world, has its rise from the archetypal world, where the causal reasons are according to the reckoning of the septenary. For God has the character of a threefold cause: originating, exemplifying, terminating, nor can it be in more ways; whence the Apostle⁸: Of him and by him and in him are all things. — But the reckoning of causing is according to four, namely the height of power, the depth of wisdom, the breadth of benevolence, the length of eternity; that you may be able, says the Apostle⁹, to comprehend with all the saints what is the length and the breadth and the height and the depth. Power creates, wisdom governs, benevolence brings to perfection, eternity preserves.

10. This number of universality is full of mystery in the world, in man, in God. According to this number God makes this world run its course, and Scrip-

ture, which unfolds the course of the world; and according to this number it had to be handed down and unfolded. Scripture therefore describes according to the original, figural, gracious or salvation-bearing times.

11. The original times consist in the first seven days; the figural, from the beginning of the world up to Christ, where the new time begins, although Solomon¹ says: Nothing new under the sun — this is true according to nature, but this is above nature — and afterwards are the gracious times. — Moses began from the original times², and he had to do so, because Scripture first had to bring forth seeds like the earth sprouting, and afterwards the trees of the figures, and then the fruit. The seven days are therefore set down as the original times. The first day, of light formed; the second day, of the water divided; the third day, of the earth made fruitful; the fourth, of the starry light; the fifth, of moving life; the sixth, of the human form; the seventh, of the first rest.

12. And there are seven figural times: the time of nature founded, of fault to be purged, of the elect people, of the Law established, of royal glory, of the prophetic voice, of the middle rest.

13. In the new testament likewise there are seven times: the time of grace conferred, of baptism in blood, of the catholic rule, of the law of justice, of the exalted chair, of clear doctrine, of the last peace.

14. Take now the correspondence. The formation of light is the seed-bed of the formation of nature, and the formation of nature, of the conferring of grace. — The time of the water divided, the time of the purging of fault, the time of baptism in blood; because, just as the water is divided from the waters, so the purging was made in the ark and bears the form of baptism, according to blessed Peter³, both of the baptism of blood and of the river and of the breath. — The day of the earth made fruitful, the time of the elect people, the time of the catholic rule. The earth sprouted, Abraham begot Isaac, and Isaac Jacob⁴ and so on; and the Church established the rule of faith, according to which the faithful succeed the faithful.

15. The day of the starry light, the time of the Law established, the time of the rule of justice. For light was distinguished through the sun, the moon and the stars; the Law according to the rite of worship, the censure of judging, the form of living, or according to the moral, judicial and ceremonial precepts; so in the Church the canons, and then the laws brought together into one body by Justinian; those which at first were the pagans' were made the Christians', and the monastic rules, as that of blessed Benedict. The canons answer to the ceremonial precepts, the political to the judicial, the monastic to the moral. — The day of moving life, the time of royal glory, the time of the exalted chair, namely properly of the Roman chair. For just as one part of moving life was of creeping things, another of flying things; so in the Church one part is of kings and of Pontiffs, another of subjects.

16. The day of the human form, the time of the prophetic voice, the time of clear doctrine, in which there should be a prophetic life. And it was necessary that in this time there should come one order, namely a prophetic habit, like to the order of Jesus Christ, whose head should be the Angel, ascending from the rising of the sun, having the sign of the living God⁵, and conformed to Christ. — And he said that it had already come. — The day of the rest of the sabbath, the time of the middle rest, the time of the last rest. The time of the middle rest was when the Prophets wrote nothing. In Wisdom⁶: While all things were in quiet silence, and the night was in the midst of her course; thy almighty word from heaven, from thy royal throne and so on. And then was the silence of the Prophets, midway between the first rest and the last. It was also quiet, because then the whole world was in the greatest peace, whence also for twelve years the temple of peace at Rome was closed before the coming of Christ, since in time of war it was always open and in time of peace closed, whence also its gates were made rusty. Then also the emperor caused the world to be enrolled; and God put this in the heart of a pagan, that the Virgin should go into Bethlehem and there bring forth in the inn⁷. — And he most frequently urged that these things and the like set down in Scripture are not from chance and from fortune, but from the greatest reason and the greatest mystery; but he who does not consider understands nothing. — There was also night in her course, because then idolatry was at its height.

17. According to this, therefore, the time of nature founded was from Adam up to Noah; the time of fault to be purged, from Noah up to Abraham; the time of the elect people, from Abraham up to Moses. For God chose Abraham, not Lot; Isaac, not Ismael; Jacob, not Esau; and Judah, of whom Christ was born⁸. The time of the Law established, from Moses up to Samuel, who anointed one reprobate king and another elect⁹. The time of royal glory, from David up to Ezechias, in whose days the transmigration of the ten tribes was made¹⁰. The time of the prophetic voice, from Ezechias strictly speaking, broadly from Ozias, who was a leper, up to Zorobabel¹¹. Under Ezechias was done

that great miracle, that the day had thirty-two hours through the turning back of the sun. The time of peace and rest, from Zorobabel up to Christ.

18. In the new testament the time of grace conferred, from Christ and the Apostles, taking in the death of John, up to Pope Clement. — The time of baptism in blood, from Clement up to Silvester, because under Clement the great persecution began, when the Jews were sold and driven out of Jerusalem, and Clement with his people was sent to Cherson into exile in Greece. And in that middle time from Clement up to Silvester there were ten greatest persecutions. — The time of the catholic rule, from Silvester up to Pope Leo the first, under whom the Symbol was given. — The time of the law of justice, from Leo up to Gregory the Doctor, in whose days the Justinian laws were established, and the canons and the canonical and monastic rules; in whose days was blessed Benedict, who also prophesied concerning blessed Gregory and blessed his mother while she was with child.

19. The time of the exalted chair, from Gregory up to Hadrian, under whom the empire was transferred to the Germans, and the Constantinopolitan empire divided. Charles the great was emperor in the western Church, Pippin the first king of Italy from among the Franks, because, when they could not sustain the assault of foreign nations, they made him king of Italy; and he fought against the king of the Lombards and prevailed¹. — The time of clear doctrine, from Hadrian. But how long it will last, who can say, or who has said? It is certain that we are in it; certain also that it will last up to the casting down of the beast that ascends out of the abyss, when Babylon will be confounded and cast down, and afterwards peace will be given²; yet first it is necessary that tribulation come; and there no term is to be set, because no one knows how long that time of great peace may last, because, when they shall say: peace and security, then shall sudden destruction come upon them. — But the seventh time, or that of rest, begins from the cry of the Angel, who swore by him that liveth for ever and ever, that time shall be no longer; but in the days of the voice of the seventh Angel the mystery of God shall be finished³.

20. But John the Apostle comprehended the seven times in the Apocalypse under seven visions, and each of these is sevenfold and rises up to the number of the jubilee⁴. — These seven times are perhaps enclosed in the Psalter, where there are three fifties.

21. Take now further the correspondence of the figural and salvific time. — In the time of nature founded and salvific there were three things: the formation of man from the earth; the second, the temptation, transgression and nakedness; the third, the casting out, and one son slew the other, and therefore all the sons who were born of Cain were evil and all perished⁵. — In the new testament, after the universal writing and the courses of the times, Christ was formed, like man on the sixth day, who should rule over the birds of the air and the fishes of the sea⁶; as the Psalm says: What is man, that thou art mindful of him; or the son of man, that thou visitest him? Thou hast made him a little less than the Angels, thou hast crowned him with glory and honour. Thou hast subjected all things under his feet, all sheep and oxen, moreover the beasts also of the fields. The birds of the air and the fishes of the sea and so on. And that this is to be understood of Christ, the Apostle says: Thou hast made him a little less than the Angels, thou hast crowned him with glory and honour and so on; and there follows: But him who was made a little lower than the Angels, we see Jesus, because of the suffering of death, crowned with glory and honour. Man founded from virgin earth, which had not yet received blood, signifies Christ born of the Virgin; just as also Eve was formed from the side of Adam⁷, so the Church from the side of Christ. — But since Christ never transgressed, how does the transgression of Adam correspond to him? This must be transferred from the head to the members.

22. It is to be noted that the Church was set in paradise, like the first man, that he might work⁸, when no one said that anything was his own. For it began in that great perfection which is now observed among religious, because the love of Christ was still fresh; then a great multitude of the priests obeyed the faith. This Church, namely the one which began among the Jews, because now three thousand, now five thousand were converted⁹, had the tree of life, namely faith, because my just man liveth by faith; it had also the tree of knowledge, namely the Law, which remained to it for seeing and reading, not for eating; nay rather, in whatsoever day thou shalt eat of it, thou shalt die the death¹⁰. Whence the tree of knowledge you can see, not eat, because you would destroy whatever Christ did; and it would be necessary that death enter in, because the letter killeth. Whence Paul said:

I Paul say to you, that if you be circumcised, Christ shall profit you nothing.

23. Now those doctors are signified through Adam making fruitful, who, leaning over the Law as though loving a wife, ate of the tree of knowledge, that they might observe the Law, and consented to the serpent, who was urging that the Law be observed; and thence arose the heresy of the Ebionites¹, that the Law was to be observed together with the Gospel; and there was so great a zeal for the Law that Peter went into that dissembling; but the grace of God freed him. — And thence there follows the casting out, in that God withdrew from them; and they were scattered and were cursed in their work² and were devoured as it were by two bears, Titus and Vespasian. And thus Cain, namely the people of the Jews, the slayer of his brother, had the sign.

24. In the time of fault purged there were likewise three things: the building of the ark, the showing of the bow, the division of tongues³. Noah for a hundred years built the ark, in which Noah with seven souls was saved. Baptism bears the type of it, according to what blessed Peter says, both of the river and of the breath and of the blood. — In the new testament Clement was sheltered in this ark, because a marble temple was prepared for him in the sea by angelic hands, and the others were drowned. Whence it was a great miracle that for so many years the sea was opened, until pirates and robbers carried off his body⁴.

25. The other was the showing of the bow; and then God led Noah out and struck a covenant with him. — In the new testament there were ten tribulations, so that Christians could say: Lord, save us, we perish⁵. And then Constantine was led out, and the sign of the cross was shown to him in heaven, in which he was to conquer; and then he struck a covenant that the Roman empire would never persecute Christians. — Then the empire of Nemrod was scattered, and the tower of Babylon, namely the Romans, to which then all were looking. And Rome in the Scriptures is called Babylon. There was also made the division of tongues, and the Hebrew tongue remained in the house of Heber, and the confession of Christ remained among the Christian people.

26. In the time of the elect people three things were done: the begetting of the Patriarchs, the going down of the patriarchal seed into Egypt, the affliction of the people and its deliverance. — In the new testament likewise there was given to the Roman Pontiff the seed of Doctors of the highest order in the Greek and Latin tongue, as it were twelve Patriarchs. The Greeks: Epiphanius, Basil, Gregory Nazianzen, Gregory of Nyssa, Athanasius, Chrysostom; the Latins: Jerome, Augustine, Hilary, Ambrose, Orosius, Gregory. — Afterwards the emperor went down to Constantinople, and others after him, and there they obtained all good things. — When Constantine was dead, Constantius arose, who knew not Joseph⁶, a most wicked Arian; and after him Valentinian and Julian, a most wicked apostate, and they afflicted the people of God through heresies up to the time of Theodosius, who was born in the west, who was most Christian, who cast down and rooted out the Arians and exalted the Church.

27. In the fourth time, namely of the Law established, there was the giving of the Law, the laying low of the enemies, the distribution and the vindication of the inheritances. — In the new testament, namely from Leo up to Gregory, the canonical, political, monastic law was given. For Leo ordained the canons partly out of the four Councils, partly himself. — Likewise, the laying low of the enemies similarly through Justinian, who overcame the Vandals, the Goths, the Lombards, who had invaded those parts of Italy. — Likewise, the distribution of the inheritances, because Gaul, Britain, Germany was converted to the faith in fulness, and the Church was spread wide in the west, although there were still temples of idols in France; but the spreading was in the land of promise, not in Egypt, not among the Greeks, but among the Latins.

28. In the fifth time, namely of royal glory, there were three things: the casting down of the proud king, the enlarging of divine worship, the dividing of the ten tribes from the two. — In the new testament, in the time of the exalted chair, from Gregory up to Hadrian, the patriarch of Constantinople was contending with the Roman and calling himself the catholic, that is the universal, patriarch, and he was excommunicated and humbled, and the throne of David exalted, as the Lord had promised to Peter⁷. Similarly, Gregory, while still a young man and not yet Pontiff, fought with Eutychius, who denied the resurrection, and overcame him in the sight of the people, as David Goliath. —

Just as David also enlarged the worship, so this man ordained the office; and just as David led the ark with seven choirs, so this man made a procession with seven choirs; and just as David saw the Angel striking over Jerusalem and obtained that it should cease, so this man over Rome, and obtained that it should cease. — And thus it came about that the Greeks, seeing the Roman Church exalted, were divided and fell into the Eutychian heresy, and this in the time of Heraclius, who at first was good and afterwards fell into heresy. After him there was never an emperor in the east. Just as the Assyrians also laid waste the Jews, so the Saracens seized the Church of Antioch, of Jerusalem, of Alexandria, of Constantinople, as far as Sicily. Just as those ten tribes fell away and withdrew from the house of David; so those Churches, because they fell away and withdrew from Peter, to whom it had been said¹: To thee I will give the keys of the kingdom of heaven, fell among wolves.

29. In the sixth time three things were done: the splendour of victory, the splendour of doctrine, the splendour of the prophetic life. — The splendour of victory in Sennacherib, who came against Jerusalem, and the Angel of the Lord slew a hundred and eighty-five thousand². And Ezechias was healed against nature, and the sun went backward. — Similarly, in the time of Hadrian through Charles, who miraculously won triumphs as though an Angel sent by the Lord, and the sun, that is the heat of tribulation, went backward, and peace was made for the Church, so that afterwards he set up archbishops, bishops and monasteries. — In this time there was the clarity of doctrine, because Charles called clerics and wrote books, as at Saint Denis³ the Bible and in many places, and they began to read and to philosophize, and he also spread wide the religious orders. — In this time it behoved a life to come through an order which should have the prophetic life. But this time is twofold, whence, just as in the passion of the Lord there was first light, then darkness, afterwards light; so it is necessary that first there be the light of doctrine, and that Josias succeed Ezechias⁴, after which the tribulation of the Jews was made through captivity. For it is necessary that there arise one prince zealous for the Church, who either will be, or has already been — and he added: Would that he had not already been — after whom⁵ comes the darkness of tribulations. In this time similarly Charles exalted the Church, and his successors assailed her: in the time of Henry the fourth there were two Popes, similarly in the time of Frederick the great, two. And it is certain that some one among them wished to destroy the Church; but the Angel ascending from the rising of the sun cried out to the four Angels: Hurt not the earth nor the sea, till we sign the servants of our God in their foreheads⁶. Whence tribulation still remains for the Church. And it was said to the Angel of Philadelphia, who is the sixth: These things saith the Holy One and the True One, who hath the key of David; who openeth, and no man shutteth; shutteth, and no man openeth. I know thy works, for behold, I have given before thee a door opened. — And he said that the understanding of Scripture would still be given, or a revelation, or the key of David, to a person or to a multitude; and I rather believe that it will be to a multitude.

30. In the seventh time we know that these things were done: the rebuilding of the temple, the restoration of the city and peace given. Similarly in the seventh time to come there will be the repairing of divine worship and the rebuilding of the city. Then the prophecy of Ezechiel⁷ will be fulfilled, when the city will come down from heaven, not indeed that one which is above, but that one which is below, namely the militant; when it will be conformed to the triumphant, according as is possible on the way. Then there will be the building of the city and its restitution, as at the beginning; and then there will be peace. But how long that peace will last, God knows.

31. Therefore, since there are seven times both in the old testament and in the new, and each one is threefold, or in each one there are three; the septenary multiplied by the ternary twice makes forty-two; and these are the forty-two mansions by which one comes to the land of promise⁸. — And thus it is plain how Scripture describes the successions of the times; and they are not from chance and fortune, but there is a wondrous light in them and many spiritual understandings.

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