2. Trinity Must Shine Forth
9. And so, progressing little by little, Scripture explains how the Antichrist will be, first, most filthy, etc. Hence, next to the tree of life was the tree of the knowledge of good and evil: for the latter promised good and rendered evil, wherefore it will turn into a serpent, a dragon and a beast. In all these mysteries, there is some relationship with the Father, the Son and the Holy Spirit, for the Trinity must shine forth mostly through their works. 9. Sic igitur Scriptura explicat paulatim procedendo, quomodo antichristus erit primo immundissimi etc. Unde iuxta lignum vitae erat lignum scientiae boni et mali ; 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.
10. There follows a reference to seeds and fruits. The earth brought forth vegetation, every kind of seed-bearing plant. As in the gathering of the waters, there was a symbol of the many forms of intelligent beings, and in the germination of the earth, a symbol of the multiplicity of sacramental images, so also in the seeds is shown a kind of infinity in the heavenly theories that are pointed to by these same seeds. For the principal intelligences and figures exist in certain determined numbers, while the theories are almost infinite. For as the reflection of light-rays and images from a mirror comes about in almost infinite ways, so it is from the mirror of Scriptures. Who can know how many are the intermediate angles between the right and the obtuse, between the obtuse and the acute? Hence, as in the seeds there is multiplication to infinity, so also are the theories multiplied. Wherefore in Daniel: Many shall pass over, and knowledge shall be manifold for one man and another look differently into the mirror. 10. Sequitur de seminibus et fructibus: Protulit , inquit, 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 Daniele: Pertransibunt plurimi, et multiplex erit scientia , quia varie inspicit hic et ille in speculo.
11. This consideration of the theories exists between the two mirrors of the two Cherubim, that is, of the two Testaments, that shed light on each other, so that man be transformed . . . from glory to glory. But this germination of the seeds procures the understanding of the different theories through adaptation to the different times; and the man who overlooks the times cannot know the theories. For one who ignores the past cannot know the future. If, indeed, I do not know from which tree a seed comes, I cannot know what tree is to grow from it. Hence the knowledge of future events depends on the knowledge of those of the past. Moses, indeed, in his prophecies concerning the future, was telling about the past through revelation. 11. Haec consideratio theoriarum est inter duo specula duorum Cherubim, duorum scilicet testamentorum, quae refulgent in invicem, ut transformetur homo a claritate in claritatem . 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 praeterita per revelationem.
B. Mystical Body of Christ Has Six Ages
12. But it should be noted that as God created the world in six days and rested on the seventh, so also the mystical body of Christ has six ages, and a seventh that runs concurrently with the sixth, and an eighth. These are the seminal reasons that lead to the understanding of Scriptures. The first age, resembling infancy, runs from Adam to Noah. God, indeed, in the beginning placed so to speak in a seed what later swarmed in the form of mystical facts or works. The first day symbolizes the first time, when light and knowledge were given to man; and this is infancy, which is erased by oblivion. So it is with everything that was done until the time when the Flood wiped out every animal except those that were with Noah. 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 sexta et octava. 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 Noe .
13. The second time corresponds to the second day and to the age of childhood: for then there was made a firmament in the midst of the waters. At this time, a covenant was made by means of the rainbow, lest man be wiped out by the waters from below; and by means of the ark, lest he perish later in the flood. And as in childhood infants speak and learn to speak, so in the second time tongues were divided. And this extends from Noah to Abraham. 13. Secundum tempus respondet secundae diei et aetati pueritiae: quia tunc factum est firmamentum in medio aquarum ; 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. On the third day, the earth brought forth vegetation, and in the third age, that is, adolescence, man is apt to generate. And in the course of the third age, which extends from Abraham to David, the Synagogue began to flourish with Abraham, through the circumcision performed in his flesh. 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 florere .
15. On the fourth day, the lights were made in the heavens, and the heavens were adorned; and this corresponds to the age of youth, for this age is disposed toward wisdom. And in the fourth age, or time, which extends from David to the Babylonian captivity, the reign of kings and the priesthood became strong and flourished like the two [major] lights, and the prophets were the stars. 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. On the fifth day, the fishes were made, and it corresponds to decline, when the heat already begins to decrease. So also in the fifth age, that is, from the Babylonian exile to Christ, the Synagogue began to fail and to become old and lost its authority. 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. On the sixth day, God created man as a master over the beasts; and this corresponds to old age, which is mature and capable of wisdom; and it corresponds to the sixth age, from Christ to the end of the world. And in the sixth age, Christ was born, and He was crucified on the sixth day, and He was conceived in the sixth month after the conception of John [the Baptist]. And so Wisdom became incarnate in the sixth age. 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 Ioannis . Sapientia ergo sexta aetate incarnata est.
18. The seventh age runs concurrently with the sixth, that is, the repose of the souls after Christ's passion. After that comes the eighth age, the resurrection, of which the Psalmist says: At dawn I bring my plea expectantly before You. For You, O God, delight not in wickedness. And it is a return to the first, for after the seventh day, there is a return to the first. These, then, are the seeds scattered throughout for the understanding of Scripture, and they are produced from these trees in so far as they accord with common interpretation, and in this way time is divided into seven ages. 18. Septima aetas currit cum sexta, scilicet requies animarum post Christi passionem. -- Ad has sequitur octava aetas, scilicet resurrectio, de qua Psalmista 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 a expositionem communem; et sic tempus dividitur in septem aetates.
19. According to others, time is divided into five: and this is established by Christ who referred to five summonses: "The kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard." [The five summonses were] in the morning, and at the third, sixth, ninth and eleventh hours. The morning saw the beginning of the creature, for God placed man in Paradise and commanded him to till it and to keep it. But man had as yet neither mattock nor hoe: but he was able to make them out of the trees that were obedient to him. The second summons was under the scourge, until Noah who preached that man be more careful; the third, under Abraham who was a worshiper of God and a builder of altars, and it lasted until Moses; the fourth, under Moses through the Law and the prodigies, and it lasted until Christ; the fifth, under Christ and through Christ by means of penance—and He called all men to it and also to the wedding feast. 19. Secundum alios reducitur tempus ad quinque; et hoc ponit Christus, 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 illum . Adhuc tamen ligonem non habebat nec sarculum; de lignis tamen facere 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 nuptias .
20. According to some ancient and modern saints, three times are distinguished, those of the Law of Nature, the Law of Scripture, and the Law of Grace. A sevenfold series is attributed to the Holy Spirit, because of the seven charismatic graces. A fivefold series, to the Son, because of the five spiritual senses—and as a sign of this, one wing of the cherub was five cubits — a threefold series is attributed to the Father, because trine - ness is the principal of perfect things. For instance, every proof begins necessarily from a threefold series, and is first; again, the Father implies three concepts, that is, generation, unbegottenness, and spiration. The Law is threefold: written within, as is the case with the Law of Nature; proposed externally, as is the case with the Law of Scripture; or infused from above, as is the case with the Law of Grace. Now, these differences are of the nature of a seed, so that a man who ignores them — meaning these three times —cannot approach the mystery of the Scriptures. 20. Secundum Sanctos modernos et antiquos distinguuntur tria tempora, scilicet legis naturae, legis scriptae et legis gratiae. -- Septenarius appropriatur Spiritui sancto propter septem charismata gratiarum; quinarius Filio, propter quinque sensus spirituales -- in huius signum Cherubim ala habebant quinque cubitos -- 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.
Numerology of Ot and Nt
21. Join seven ages, five callings, and three times, and you have fifteen, a number that contains a mystery, as Jerome demonstrates: through the descent of the Holy Spirit upon the hundred and twenty who believed. In relation to them, the sun goes up fifteen degrees in an hour in our hemisphere; for if the natural day has twenty-four hours and every sign [of the Zodiac] has thirty degrees, and twelve signs move around each day, it is necessary that each hour the sun rise by fifteen degrees in our hemisphere. And this is the dawn of the resurrection, when we shall be at the end of time, as it is written At dawn I bring my plea expectantly before You. These seminal matters are considered in an absolute way. 21. Iunge septem aetates, quinque vocationes, tria tempora, et habes quindecim, qui numerus mysterium habet, ut ostendit Hieronymus. 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 , inquit, astabo tibi et videbo . -- Haec seminaria absolute considerata sunt.
22. Again, whatever comes forth is compared to that from which it arises, as the tree to the seed from which it is born, and [the seed] to the tree from which the seed is born. In the same manner, the New Testament is compared to the Old, as a tree to a tree, as the letter to the letter. And as the tree is from a tree and the seed from a seed, and the letter from a letter, so is the one Testament from the other. In this regard, there is made a comparison between the Testaments in six manners, in relation to unity, duality, trinity, quaternity, quintility and sextility, with the constant addition of one unit. 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. In relation to unity , there are two testaments, the one giving birth into slavery and, the other, into freedom; the one of fear and the other of love, the one literal and the other spiritual, the one figurative and the other actual: and so these two times are distinguished as are the night and the day. Hence, in the Psalm: Day pours out the word to day, and night to night imparts knowledge. During that night, the Law was like the moon, and according to Gregory the Fathers were like the stars. But when the Sun came, the day was light. 23. Secundum rationem unitatis duo sunt testamenta: unum in servitutem generans, alterum in libertatem ; 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 Psalmo: 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. Another distinction is in relation to duality . The Old Testament comprises two times: before the Law, and under the Law. In the New Testament, likewise, there are two corresponding times: the time of the calling of the Gentiles that corresponds to the first, and the time of the calling of the Jews that corresponds to the second. This time is not yet, for then will be fulfilled these words of Isaiah: One nation shall not raise the sword against another, nor shall they train for war again. For this is not yet fulfilled since both swords are still active: there are still disputes and heresies. Hence the Jews, who are waiting for this [the coming of the time of peace] believe that Christ has not yet come. 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 Isaiae: 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. The fact that the Jews will be converted is certain because of Isaiah and the Apostle who teaches authoritatively: Though the number of the children of Israel are as the sands of the sea, the remnant shall he saved, And again: A partial blindness only has befallen Israel, until the full number of the Gentiles should enter . And Isaiah shows this: The Lord has sent word against Jacob, it falls upon Israel. He has sent word against Jacob. Jacob is a name of nature, for He [Christ] was of his seed; but it falls upon Israel: Israel is a spiritual name. We are the sons of Israel and the sons of Abraham according to the promise, for we are the imitators of Abraham's faith. Hence again in Isaiah: An ox knows its owner, and an ass, its master's manger; but Israel does not know, My people has not understood. The ox represents the order of the apostles, wherefore Paul calls himself a Hebrew of Hebrews: for they were oxen furrowing the earth. The ass was the gentile people. Isaiah continues: "Come, let us climb the Lord's mountain, to the house of the God of Jacob." And later: One nation shall not raise the sword against another, nor shall they train for war again. The Jews oppose to this the fact that none of it has come about as yet. But the prophet is not speaking of the first advent nor of the first calling, but of the last, when the Lord ... will have His day against all that is ... arrogant. Nor should it be understood that in so doing, the Lord is dismissing these branches. 25. Quod autem Iudaei convertantur, certum est per Isaiam 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 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 Isaias: 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 prosequentes terram; asinus fuit populus Gentilis; Isaias: Venite, 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. The third comparison between the Old and the New Testaments is related to a threefold division, for there is a time when the Synagogue was initiated, another when it was promoted, and yet another when it failed. Likewise, in the New Testament, there is a time when it was started, another when it was expanded, and yet another when it was consummated. Hence, in the Canticle the Church is praised three times, for it is one, nor is there nor can there be any other. The Church is praised when it was started: What is this coming up from the desert, like a column of smoke? When it was expanded: Who is this that comes forth like the dawn, as beautiful as the moon, as resplendent as the sun? When it was consummated: Who is this coming up from the desert (flowing with delights), leaning upon her lover? For it is necessary that Rachel give birth to her sons in the final Church 4 Hence, in the Apocalypse, Manasses is placed before his father, for he is in the sixth place, and Joseph in the twelfth, while Benjamin is in the last, and this is not without cause. 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, con- summatae. Unde in Cantico 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 Apocalypsi Manasses ponitur ante patrem, quia sexto loco, et Ioseph undecimo, ultimo Beniamin, et non sine causa.
27. The fourth comparison between the Old and the New Testaments is according to the correlation of times. For the four times of the Old Testament are correlated to the four orders of the twelve tribes around the tabernacle, to the four sides of the city in the Apocalypse, and to the four living beings around the throne. The first time is that of the calling of patriarchs; the second, that of the institution of judges; the third, that of the anointing of kings; the fourth, that of the revelation of prophets. To these four, the times of the apostles, of the martyrs, of the pontiffs and of the virgins correspond in the New Testament. 27. Quarta comparatio veteris et novi testamenti secundum coaptationes temporum est, quia quatuor tempora in veteri testamento respondent quatuor ordinibus circa tabernaculum duodecim tribuum , respondent quatuor lateribus civitatis Apocalypsis et quatuor animalibus circa sedem . Primum tempus est vocationis Patriarcharum; secundum, institutionis iudicum; tertium, functionis regum; quartum, illustrationis Prophetarum. -- His quatuor in novo testamento respondet tempus Apostolorum, martyrum, pontificum, virginum.
28. The fifth comparison is related to the number five, as the right hand is related to the left, both having five fingers. The first time is that of the establishment of natures; the second, that of the inspiration of patriarchs; the third, that of the institution of laws; the fourth, that of the revelation of prophets; the fifth, that of the restoration of ruins. In the New Testament, there is correspondingly the morning, and the third, sixth, ninth, and eleventh hours. The morning corresponds to the establishment of nature, when God took the man and placed him in the garden of Eden to till it and to keep it. The first time in the New Testament is that of the diffusion of charismatic gifts, which corresponds to the essence of the creature. The second time is that of the calling of the Gentiles, which corresponds to the second time [of the Old Testament]. The third time is that of the institution of Churches by law, which corresponds to the third time [of the Old Testament]. The fourth is the time of the multiplication of religious orders, which corresponds to the fourth time [of the Old Testament], particularly to the Rechabites who lived along the Jordan River, and who were poor. The fifth time, at the end, is that of the restoration of ruins, for "Elias indeed is to come and to restore all things," and with him Henoch will come too. For the beast... will conquer them. And so, it is necessary that they fail, so that there be first a ruin and then a restoration; and there will be so great a tribulation ... as to lead astray, if possible, even the elect, 28. Quinta comparatio est secundum rationem quinarii, ut sit manus dextra 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, undecima . 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 erant ; 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 electi .