Coll. 16
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/11/d/16/q/bon-hex-c16
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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 kind* 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 eleventh, 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 testament*. 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 *spirit*, 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 Phares. 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 Canticle 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 collation. — 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 things*.

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 temple. — 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 Hugh 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 *Music* 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 Apostle: *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 Apostle, *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 Solomon 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* times, 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 Peter, 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* Jacob 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 God*, 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 Wisdom: *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 inn*. — 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 born. The time of *the Law established,* from Moses up to Samuel, who anointed one reprobate king and another elect. The time of *royal glory,* from David up to Ezechias, in whose days the transmigration of the ten tribes was made. The time of *the prophetic voice,* from *Ezechias* strictly speaking, broadly from *Ozias,* who was a leper, up to Zorobabel. 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 prevailed. — 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 given; 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 finished*.

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 jubilee. — 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 perished. — 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 sea*; 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 Adam, 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 work*, 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 converted, 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 death*. 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 Ebionites, 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 work* 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 tongues*. 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 body.

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 perish*. 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 Joseph*, 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 Peter. 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 said: *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 thousand*. 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 Denis 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 Ezechias, 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 whom 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 foreheads*. 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 Ezechiel 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 promise. — 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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