Chapter XXI, Measurement and Structure of the City

And two things are said. First, Christ is introduced holding the measure for measuring the merits of individuals. Secondly, he says according to what the measure of merits is taken, there at verse 16: "And the city is set in a square."

Therefore he says: "And he who was speaking with me," namely the Angel in the person of Christ. The Gloss says, according to my good pleasure.

"Had a golden reed measure." NOTE: The measure is sacred doctrine, which is called a measure because in it it is determined that according to the difference of merits there will be diversity of rewards; reed-like, because it is written with a reed, or because of the sonority of preaching; golden, because of its brilliance and preciousness.

"So that he might measure the city," that is, the lesser ones, "and the gates," that is, Prelates and Preachers, who introduce others to faith, "and its wall," that is, the spiritual and temporal defenders of the Church, provided that they are Catholic princes.

16. "And the city is set in a square, and its length is as great as its breadth; and he measured the city with the golden reed, twelve thousand stadia."

Above it was shown who the measurer is and who are measured; here it is shown according to what the measure of merits is taken. And because merit is considered according to the movements of virtues, therefore here the measure of merits is determined in comparison to virtues: first to cardinal virtues; secondly with respect to theological virtues, there, "And the length." Thirdly, the reward which follows upon merit is indicated, there at verse 17: "The measure of a man."

Therefore he says: [Marginal label: The twofold squareness of the Church.] "And the city," that is, the Church, "is set in a square," that is, is squared. Now in a square there are four sides, of which one does not exceed another. And these are the four principal virtues, namely prudence, temperance, fortitude, justice. And, as Haymo says, they ought so to be in the elect that one does not exceed another. Augustine shows this squareness thus, in book 6 On the Trinity: "If you say that these men are equal in fortitude, but that one excels in prudence, it follows that this man's fortitude is less prudent; and through this the fortitudes are not equal, because the fortitude of the other is more prudent. And so you will find concerning the rest, if you run through them by consideration. Therefore let the life of the faithful be measured by the square, and it will have one side as much as the others; for each one is as prudent as he is temperate, strong, and just." According to the Gloss thus: "The four sides are faith, hope, charity, and operation, which are equal, because as much as one believes, so much he hopes, loves, and works. Therefore they are set in a square, because robust in faith, long-suffering in hope, ample in charity, effective in operation."

[Marginal label: The square of virtues. The acts of moral virtues are depicted.] Note that the square of the cardinal virtues will remain in the homeland according to some uses, not according to all. For prudence has a twofold act: to beware of snares, and this will not remain in the homeland; to prefer or equal nothing to God, and this will remain. Likewise, temperance has a twofold act: to restrain harmful delights, and this will not remain; to be delighted by no harmful motion, and this will remain. Likewise, there is a twofold act of fortitude: to bear troubles bravely, and this will not remain; to adhere firmly to God, and this will remain. Likewise, justice has a twofold act: to assist the wretched, and this will not remain; to be subject to God ruling, and this will remain. Likewise, with respect to habit they will remain.

"And its length," that is, the virtues by which it elevates itself to knowledge, "is as great as its breadth," that is, the virtues by which it extends itself to love. As if he said: The love of affection is made equal to the knowledge of the intellect.

"And he measured the city, etc."

It was said above that the merits of individuals are measured according to the cardinal virtues. Here he says that they are measured according to states.

Hence he says: [Marginal label: Merits of the Church. Stadium.] "And he measured," namely the Angel or Christ, "the city," that is, the Church, "with the golden reed," that is, sacred Scripture, "twelve thousand stadia." NOTE: A stadium is the space of a run of one breath, and signifies those tending toward the prize, as the Gloss says. Therefore by a stadium are understood those who labor in the exercise of virtues. Such are twelve thousand, in which the threefold state of men is signified, of beginners, those making progress, and the perfect. This is clear thus: twelve is made from three led into four, and conversely. And by three is understood the state of beginners, who receive the faith of the Trinity. By four led into three, the state of those making progress is signified, who through faith of the holy Trinity make progress in the exercise of four virtues. By a thousand, which is the number of perfection, is understood the state of the perfect. Therefore the Angel measures these "with the golden reed," that is, sacred Scripture, because Christ through sacred Scripture shows the merits of individuals, and how much corresponds to the merit of each one. Zechariah 4:7: He will make grace equal to his grace.

"Through twelve thousand stadia," that is, through every state of the Church. Or otherwise, by three is understood the state of believers, by four the state of those working, by a thousand the state of those persevering.

Therefore what he says, "And he measured the city with the golden reed through twelve thousand stadia," is the same as if he said that in Scripture he determined for all believing, working, and persevering persons glory according to the measure of merits. And it must be understood conjunctively, because one merely believing, or merely believing and working, will not have the reward, but one believing and working and persevering. 1 Corinthians 9:24: One receives the prize. The Gloss says, namely the one persevering. Therefore he ought to measure the city because the reward will be rendered according to the measure of merit. 1 Corinthians 3:8: Each one will receive his own reward according to his labor.

"And its length, and height, and breadth are equal."

Here the measure of merits is determined with respect to the theological virtues, which are three: faith, hope, and charity.

And two things are said. First, the measure of merits is considered with respect to those virtues themselves; secondly, with respect to different states of men, there at verse 17: "And he measured its wall."

Therefore he says: "And the length." The Gloss says, that is, faith. And it is called length because it makes one believe that God created the world, and recreated it, and finally will glorify it.

"And the height." The Gloss says, hope, which is called height because it raises the mind from the depth of our weakness even into the sublime end of divine majesty.

"And its breadth." The Gloss says, charity, which is called breadth because it extends itself even to enemies. Matthew 5:44: Love your enemies, etc. Psalm 118:96: Your commandment is exceedingly broad.

"They are equal," because, as Haymo says: "As much as one believes, so much he hopes and loves; and as much as he hopes, so much he believes and loves; and as much as he loves, so much he believes and hopes."

BUT TO THE CONTRARY: 1 Corinthians 13:13: Now remain faith, hope, charity, these three; but the greater of these is charity; therefore the virtues are not equal. RESPONSE. They are equal with respect to the principle of eliciting their act, but with respect to the principle of merit, charity is greater, which is the form of the virtues. Or it must be said that these are equal in perseverance, because no virtue attains glory without perseverance; hence perseverance is one measure of all.

17. "And he measured its wall, one hundred forty-four cubits, the measure of a man, which is of an Angel."

Here he shows that merits have to be measured according to different states. NOTE: By one hundred, which is a perfect number, the state of the perfect is signified; by forty the state of penitents, for its aliquot parts, gathered together, render fifty, which is the number of remission ¹; by four the state of the lesser ones, who simply confess the Trinity of persons in unity of essence, for four is from three and one. By a cubit, in which is the hand, operation is understood. The walls are the Church itself. For when it is placed in the singular, it signifies Christ, who is the head of all; but when in the plural, the members are signified, namely all the faithful.

Therefore the sense is: "And he measured," namely the Angel who bore the person of Christ, "its wall," that is, of the Church, "one hundred cubits." He says this with respect to the works of the perfect; "forty," with respect to the works of penitents; "four," with respect to the works of the lesser ones.

"The measure of a man, etc."

Here the reward which follows upon merit is shown. Hence he says: "The measure of a man, which is of an Angel," that is, just as among Angels some are higher, some lower, some middle, so among men, since the ruin of individual Angels must be repaired from men. Therefore because the multitude of men will be as great as that of Angels, and as perfect, of men as of Angels, it is rightly said that the same measure belongs to man and Angel.

Or thus, as Bede says: "The measure of a man, which is of an Angel," that is, he who measured in the appearance of a man was an Angel. Or this is said because the reward of man and Angel will be equal. Matthew 22:30: They will be like the Angels of God in heaven.

18. "And the structure of its wall was of jasper stone; but the city itself was clean gold like clean glass."

This is the fourth part, in which the building of the wall of the city is shown.

And five things are said. First, what sort the building of the wall is. Secondly, what sort the city is, there, "But the city itself." Thirdly, from what the foundations of the wall consist, there at verse 19: "And the foundations of the wall, etc." Fourthly, the material of the gates, there at verse 21: "And the twelve gates." Fifthly, the cleanness of the city, in the same place, "And the street of the city."

Therefore he says: "And the structure of the wall was," that is, the building, as Haymo says, "of jasper stone." [Marginal label: Jerusalem is described.] NOTE: The jasper stone is of green color and delights the sight, and signifies Christ, in whose contemplation there will be the highest delight of the elect; hence John 10:9: He will enter, by contemplating divinity, and will go out, by contemplating humanity, and will find pastures, that is, greenness, that is, delight. Likewise, by jasper are signified the elect, whose faith is always green. Therefore the structure of the wall of the city is made from jasper, because Christ is first placed in the foundation. 1 Corinthians 3:11: No one can place another foundation. Then all the faithful are placed upon it. 1 Peter 2:4 and 5: Coming to him, a living stone... and you yourselves as living stones are built upon him, etc.

Or, according to the Gloss: "And the structure of the wall was," that is, the constructed wall, "of jasper stone," that is, from men strong in faith and perfectly keeping it. Canticles 3:7: Behold the bed of Solomon; sixty strong men surround it.

"But the city itself was clean gold, like clean glass." [Marginal label: Gold.] NOTE: By gold is signified the brightness of the Church; by glass its purity. Hence in the homeland the hearts of the Saints will shine upon one another with brightness, and thus the city is clean gold; and they will shine through with purity, and thus it is clean glass.