Collation 16 - Collations on the Hexaemeron — Bonaventure
English Latin
A. Fourth Treatise on the Third Vision, Which Continues to Deal with the Theories Growing out of Scriptures, and a Certain Relationship of the Fruits in Corresponding Times
1600 SIXTEENTH COLLATION Fourth Treatise on the Third Vision, Which Continues to Deal with the Theories Growing out of Scriptures, and a Certain Relationship of the Fruits in Corresponding Times, in so far as These Times Correspond to Each Other; and Specifically, There Is Explained a Comparison of the Sevenfold Series According to the Correspondence of the Three Times. COLLATIO XVI DE TERTIA VISIONE TRACTATIO QUARTA, QUAE PROSEQUITUR AGERE DE THEORIIS IN SCRIPTURA GERMINANTES, ET QUIDEM RATIONE FRUCTUUM IN COAPTATIONE TEMPORUM, QUATENUS HAEC SIBI MUTUO CORRESPONDENT; ET IN SPECIE EXPLICATUR COMPARATIO SEPTENARII SECUNDUM CORRESPONDENTIAM TRIUM TEMPORUM
1. THE earth brought forth vegetation, every kind of seed-bearing plant and all kinds of trees that bear fruit containing their seed, etc. Concerning this vision of the intelligence taught by Scripture, we have said of the spiritual interpretation that it was understood by means of the gathering of waters. Likewise, of the sacramental figure, that it was understood through the germination of the earth. We have spoken also of the theories that were understood both through the seed and through the fruit. For these theories reproduce in a manner related to seed, and they sustain in a manner related to food: wherefore they are understood partly under the aspect of seed and partly under the aspect of the germination of fruits. In terms of seed, they consist in correlations of times, by which times follow one another; in terms of the fruit of a tree [they consist also in correlations of times], by which times correspond to one another. In the order of comparison of a tree or a seed to the seed, the times follow one another; in the order of comparison of the germ to the germinating, they correspond to each other, as it will be evident by now. 1. Protulit terra herbam virentem et facientem semen iuxta genus suum lignumque pomiferum et habens fructum unumquodque secundum speciem suam 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 theonis, 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. Now, the times are divided in relation to the number three, for instance, according to three Laws: one written within, one imposed from without, and one infused from above. In relation to the number five, [the times] are divided into morning and the third, sixth, ninth and eleventh hours, which are the five summonses until the end of the world. Now, in this same order of thought, six ages are distinguished, and a seventh which, as commonly agreed, runs concurrently with the sixth. After the New Testament, there will be no other, nor can any sacrament of the new Law be eliminated, for this is an Eternal Testament. These times follow one another, and there are many correspondences between them, and they are like the germination of a seed out of a seed, of a tree out of a seed, and of a seed out of a tree. 2. Distinguuntur autem tempora secundum rationem ternarii, videlicet secundum tres leges: intra scriptam, exterius dispositam, superius infusam; secundum rationem quinam: mane, tertia, sexta, nona, undecima , 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 est. 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. Now, the times are so placed that they correspond to one another, first in the order of unity, as in the comparison of one time of the New Testament with one time of the Old, in so far as they are parallel in the letter and the spirit, in the promise and its fulfillment, in the figure and the reality, in earthly and heavenly assurances, in fear and love. 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 spiritus , promissionis et solutionis, figurae et veritatis, promissionis terrenae et caelestis, timoris et amoris.
4. Again, they are compared two by two: in the Old Testament, there are the times before the Law and under the Law; in the New, the times of the calling of the Gentiles and of the calling of the Israelites that shall be at the end. And these times are symbolized by the two sons of Juda, Zara and Phares. Now, Zara put out a hand. The midwife took a scarlet thread, and tied it on his hand.. . . But. . .he drew back his hand, and Phares was born, who opened the breach. The Jews believed at first, but they immediately drew back their hand at the time of the early Church; but after all of the Gentiles have come in, then Zara will be born and the Jewish people will be converted. 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 Phares. 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. Again, there is a comparison of times three by three, as of the origin, promotion and fall of the Synagogue; and in the Church, the times of its beginning, expansion, and consummation. Hence, in the Canticle, there are three expressions of wonder: " Who is this," etc. in praise of the Church, and, by contrast, three expressions of sorrow in the Lamentations. Hence, it is not without reason that the alphabet is repeated so often. 5. Item, trium temporum ad tria, ut Synagogae initiatae, promotae et ultimatae; et in Ecclesia tempus Ecclesiae initiatae, dilatatae et consummatae. Unde in Cantico tres fiunt admirationes: Quae est ista etc., in laudem Ecclesiae; et econtra tres deplorationes in Lamentationibus; unde non sine causa toties repetitur alphabetum.
6. Once more, [times are compared] four by four, as it appears above in the preceding collation. Then, as fingers, five by five: [the times] of the establishment of natures, the inspiration of patriarchs, the institution of laws, the revelation of prophets, and the restoration of ruins; and, in the New Testament, [the times] of the diffusion of charismatic gifts, the calling of the Gentiles, the institution of Churches, the multiplication of religious orders, and the restoration of ruins, of which it is said that Elias, when he comes, shall restore all things. 6. Item, quatuor ad quatuor, ut patuit supra in praecedenti collatione. -- 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 omnia .
7. Next, through the addition of one unit, there is a comparison in relation to the number six. In this sense is understood the measure of the one who carried a rod of six cubits and one palm for the measuring of the temple. Seven, for Gregory, is the number of universality, as found in the major and minor worlds, and in God4 This present world accessible to the senses consists in four elements that are receptive to celestial influences, and three spheres that provide influence and power. The minor world is made of the four elements, the four humors, the four temperaments, the four qualities, and the three perfecting vital powers, the vegetative, the sensitive, and the rational. Hence those things that exist in the sensible world, come together with a certain purity in the minor world. Wherefore some people say, and not without reason, that the sphere of the stars has a favorable effect on the reception of the vegetative soul, the crystalline, on the reception of the sensitive soul, and the empyrean, on the reception of the rational soul. And according to Hugh [of Saint-Victor] , the four-fold series corresponds to the body, the three-fold series, to the spirit. 7. Sequitur de comparatione senarii, addita unitate. Et sic accipitur mensura illius qui habebat calamum habentem sex cubitos et palmum ad mensurandum templum . -- 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 crystallini ad susceptionem sensibilis, orbis empyreus ad susceptionem rationalis. Et secundum Hugonem quaternarius respondet corpori, ternarius respondet spiritui.
8. But the seven-fold series contains a major mystery. For every proportion and proportionality are dependent upon three-fold and four-fold series: because, by necessity, wherever there is proportionality, it must exist in relation to four terms, either in the order of fact or in the order of reason. Hence, Augustine in the first part of his book "On Music" shows that proportion goes up to the number four, which is produced out of the parts of the four-fold series. 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 Musicae ostendit, proportionem ascendere usque ad quatuor, quae ex partibus quaternarii generatur.
9. Now, this seven-fold series, either in the sensible world or in the minor world, arises out of the archetypal world, where causal principles exist in a seven-fold series. For God exists by reason of a triple-formed cause, original, exemplary, and final, and He cannot exist in any other mode. Hence the Apostle says: For from Him and through Him and unto Him are all things. But the principle of causality is dependent upon four things: height of power, depth of wisdom, breadth of benevolence, and length of eternity, so that, as the Apostle says, you may he able to comprehend with all the saints what is the breadth and length and height and depth. Power creates, wisdom governs, benevolence achieves, and eternity preserves. 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, exemplaris, Amentis, nec potest esse pluribus modis; unde Apostolus: 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 Apostolus, comprehendere cum omnibus Sanctis, quae sit longitudo et latitudo et sublimitas et profundum . Potentia creat, sapientia gubernat, benevolentia perficit, aeternitas conservat.
10. This universal number, in the world, in man, and in God is mysterious. It is according to it that God organizes the course of this world, and Scripture which describes its progress: and it is according to this same number that it must be handed down and explained. Hence, Scripture describes [the course of the world] in relation to the times of origin, of symbolism, and of grace or salvation. 10. Iste numerus universalitatis in mundo, in homine, in Deo est mysterialis. Secundum hunc numerum facit Deus currere mundum istum et Scripturam, quae explicat decursum mundi; et secundum hunc numerum tradi debuit et explicari. Describit ergo Scriptura secundum tempora originalia, figuralia, gratiosa seu salutifera.
11. The times of origin consist in the first seven days; the times of symbolism, in the span between the beginning of the world and Christ, when a new time begins, although Solomon said: Nothing is new under the sun — which is true in the order of nature, but this is above nature. The times of grace then come later. Moses began from the times of origin, and he was bound to do so, for Scripture, like a germinating soil, had to bring forth the seeds at first, then the symbolic trees, and finally the fruit. Hence, seven days are set as being the times of origin. The first day saw the forming of light, the second the division of the waters, the third the fecundation of the earth, the fourth the lighting of the heavenly bodies, the fifth the motion of life, the sixth the formation of man, and the seventh the first repose. 11. Tempora originalia consistunt in primis septem diebus, figuralia ab initio mundi usque ad Christum; ubi novum tempus incipit, licet Salomon dicat: Nihil sub sole novum -- verum est secundum naturam, sed hoc est super naturam -- et post sunt tempora gratiosa. -- A temporibus originalibus incepit Moyses , 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. The times of symbols were seven in number: the times of the founding of nature, the cleansing of sin, the choosing of a people, the establishment of the Law, the glory of the kings, the voice of the prophets, and the intermediate repose, 12. Septem autem sunt tempora figuralia; tempus naturae conditae, purgandae culpae, gentis electae, Legis statutae, regalis gloriae, vocis propheticae, quietis mediae.
13. Likewise, in the New Testament, there are seven times: those of the conferring of grace, of the baptism in blood, of the universal rule of judicial Law, of the lofty throne, of the clear doctrine, and of the final peace. 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. Understand the correspondence. The formation of light is the seedbed of the formation of nature, and the formation of nature, the seedbed of the conferring of grace. The times of the division of the waters, of the cleansing of sin, and of the baptism in blood: for as waters were separated from one another, so the cleansing occurred in the ark, and, according to Peter, it is a symbol of the form of baptism, that of blood and those of water and fire. The day of the fecundation of the earth, the time of the chosen people, and the time of the universal rule: for the earth gave forth vegetation, Abraham begot Isaac and Isaac, Jacob, and so forth, and the Church established the rule of faith to which the faithful comply in successive generations. 14. Accipe correspondentia!!!. 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 Petrum , tam baptismi sanguinis quam fluminis quam flaminis. -- Dies terrae fecundae, tempus gentis electae, tempus normae catholicae. Terra germinavit, Abraham Isaac genuit, et Isaac Iacob etc.; et Ecclesia normam fidei statuit, secundum quam succedunt fideles fidelibus.
15. The day of the heavenly illumination, the time of the establishment of the Law, and the time of the Law of justice: for the light was made distinct in the sun, the moon and the stars; the Law was divided according to the manner of observance, the power of judgment, and the manner of living, that is, into moral, judicial and ceremonial [precepts]. Likewise, in the Church there were first canons, then laws codified by Justinian in a single corpus. The things that had been pagan were christianized. There was also the rule of monastic life, as that of St. Benedict. The canons correspond to the ceremonial [precepts], the political [laws] to the judicial, and the monastic to the moral. The day of motive life, the time of the glory of kings, and the time of the lofty throne, that is actually the throne of Rome: for as one part of motive life refers to reptiles and the other to birds, so also in the Church one part is made of kings and pontiffs while the other is made of underlings. 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. The day of the formation of man, the time of the prophetical voice, and the time of the clear doctrine, in which the prophesized life would come: for it was necessary that in this time there come a single order, that is, a prophetical disposition similar to the order of Jesus Christ, and of which the head would be an angel ascending from the rising of the sun, having the seal of the living God, and conforming to Christ. And he said that he had already come. The day of the repose of sabbath, the time of the intermediate repose, and the time of final repose: The time of the intermediate repose occurred when the prophets ceased to write. For when peaceful stillness compassed everything and the night in its swift course was half spent, Your all-powerful word from heaven's royal throne bounded, etc.... Then there was the silence of the prophets, intermediate between the first and the last. There was also repose, for at that time the whole world was in complete peace: for then, and twelve years hence, the Temple of Peace in Rome was closed until the coming of Christ. That temple was always open in times of war and closed in times of peace. The doors even became rusted. Then also the Emperor commanded that a census be taken of the whole world, and God placed this very thought in the heart of a pagan, in order that the Virgin would travel to Bethlehem, and once there, that she would give birth in the inn 4 And very often he insisted that such things and others of the same kind were not placed in Scriptures as a result of chance or fortune, but for a very high reason and as a very high mystery, and that anyone who failed to consider them understood nothing. There was also night in its swift course, for that was the high point of idolatry. 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 vivi , 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 Sapientia: 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 diversorio . -- Et frequentissime inculcabat, quod non sunt a casu et a fortuna ista et consimilia 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. In this sense, therefore, the time of the founding of nature extended from Adam until Noah; the time of the cleansing of sin, from Noah until Abraham; the time of the chosen people, from Abraham until Moses. For God preferred Abraham and not Lot, Isaac and not Ismael, Jacob and not Esau, and Juda from whom Christ was born. The time of the establishment of the Law extended from Moses until Samuel who anointed one reprobate king and another who had been chosen. The time of the glory of the kings extended from David to Ezechiah, and it is then that the wandering of the ten tribes took place. The time of the voice of the prophets extended, strictly speaking, from Ezechiah, but generally speaking, from Oziah who was a leper, until Zorobabel. Under Ezechiah there came about the major miracle by which the day had thirty-two hours, through the backward motion of the sun. The time of peace and rest extended from Zorobabel to Christ. 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 Christus . Tempus Legis statutae, a Moyse usque ad Samuelem, qui unum reprobum regem inunxit et alium electum . Tempus regalis gloriae, a David usque ad Ezechiam, in quo transmigratio decem tribuum facta est . Tempus vocis propheticae, ab Ezechia stricte loquendo, large ab Ozia, qui fuit leprosus, usque ad Zorobabel . 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 the New Testament, the time of the conferring of grace extended from Christ and the apostles, including the death of John, until Pope Clement. The time of the baptism in blood, from Clement until Sylvester, for the Great Persecution began under Clement, when the Jews were sold in slavery and expelled from Jerusalem, and Clement was sent in exile with the people to Chersona in Greece. And during that intermediate time between Clement and Sylvester, there were ten major persecutions. The time of the universal rule extended from Sylvester until Pope Leo the First, under whom the Apostles' Creed was given. The time of the Law of justice, from Leo until Gregory, the Doctor of the Church. Then were established the laws of Justinian, and the canonical and monastic definitions and rules. And then also was the time when blessed Benedict prophesized concerning Gregory and blessed his mother when she was pregnant. 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. The time of the lofty throne extended from Gregory to Hadrian, under whom the Empire was taken over by the Alemans, and a part of it became the Empire of Constantinople. Charles the Great was Emperor in the Western Church. Pippin was the first of the Franks to become King of Italy, for unable to bear the insult of foreign powers, they made him King of Italy; and he fought the King of the Longobards and overcame him. The time of the clear doctrine extended from Hadrian. But how long it lasted, who is able to say, and who has said? It is certain that we are living in it; it is certain also that it will last until the downfall of the beast that comes up from the sea, when Babylon will be confounded and destroyed, and peace will be given. But first, tribulation must come to pass. And here no boundary can be set, for no one knows how long this time of major peace is to last, for when they shall say, "Peace and security," even then sudden destruction will come upon them. But the seventh time, that of rest, starts with the angels swearing by Him who lives forever. .. that there shall be delay no longer; but that in the days of the voice of the seventh angel,.. .the mystery of God will be accomplished. 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 praevaluit. -- 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 deridetur , et post dabitur pax; 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 Dei .
20. But the Apostle John comprehends the seven times of the Apocalypse in seven visions, and each one of these is sevenfold, and they attain the number of the jubilee. Perhaps these times are closed in the Psaltery that contains three series of fifty. 20. Sed septem tempora Ioannes Apostolus in Apocalypsi comprehendit septem visionibus et quaelibet istarum est septiformis et consurgit ad numerum iubilaei . -- Haec septem tempora forte clauduntur in Psalterio, ubi sunt tres quinquagenae.
21. Understand also the concordance between the times of symbols and the times of salvation. In both the creation and the salvation of nature, there were three elements: the formation of man out of clay; second, the temptation, the fall, and the stripping; third, the expulsion [from paradise], and the murder of one son by the other, wherefore all the children born of Cain were wicked, and all of them perished. In the New Testament, after the universal scripture and the course of time, Christ was formed, as was man on the sixth day, that He may have dominion over the fish of the sea, and the birds of the air. As the Psalm says, what is man that You should be mindful of him, or the son of man that You should care for him? You have made him little less than the angels, and crowned him with glory and honor. You have given him rule over the works of your hands, putting all things under his feet: all sheep and oxen, yes, and the beasts of the field, the birds of the air, the fishes of the sea, etc. And in order that it be understood of Christ, the Apostle says: You have made him little less than the angels, and crowned him with glory and honor. And there follows: But we do see Him who was made "a little lower than the angels," namely, Jesus, crowned with glory and honor because of His having suffered death. Man was created out of a virgin soil that had never received blood, which signifies Christ born of the Virgin; and as Eve was formed out of Adam's side, so also the Church, out of the side of Christ. But since Christ never sinned, how can Adam's transgression correspond to Him? There must be transference from the head to the body. 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 perierunt . -- In novo testamento post scripturam universalem et temporum cursus formatus est Christus, sicut homo sexta die, qui praesit volatilibus caeli et piscibus maris ; 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 formata , sic Ecclesia de Christi latere. -- Sed cum Christus nunquam praevaricatus fuerit, quomodo sibi correspondet transgressio Adae? Hoc transferri debet a capite ad membra.