and taking of kinde are péerelesse: they be also vnlike and not equall in taking and receiuing of blisse. Therfore Saint Denys saith, that it néedeth that the higher Angelles alwaye teach and leade the nether and lower Angels, that they may bring them to the diuine brightnesse and illumination, abduction, and communication, and induction by conuersation, in illumination by knowledge, in knowledge by perception. For as Saint Gregory. 1. Mor. saith, Some are nigh God by contemplation, and some goe outwarde by seruice and working: and yet they that goe outwarde, passe not awaye from the inner contemplation. For alway they sée him, that is present in euery place that they come in.
The excellencie of orders is assigned by the worthinesse of gifts, for by diuers simplicitie of kinde and Essencia, and cléerenesse of kindly wit and wisedome, and by different fréedome of aduisement, the orders receiue and haue diuersitie. For they that he more subtill in kind•, and haue more cleere perseueraunce and wisedome, the gifte of larger grace, they are more worthy than the other. Therfore all the orders of Hierarchies haue proper giftes by the which they worke, and proper qualities, by the which they rule their workes, for no Angell hath leaue to take vpon him a worke or déed, that belongeth not to his order, and to his office. The perfection of the order of Hierarchies standeth in such a point, that they that be cléere beautifieth other, and they that be pourged, pourge other: and they that be made perfect, make other perfect. For the order is such, that they that •e first purged, •e afterwarde, illumined and beautified; and then made perfect. For after purgation followeth illumination, and after illumination the consummation of perfection, and so the higher orders immediatelye receiue of God purgation, that they may be cleane and cléere: and perfection, that they may bée perfect. And then by order of the disposition of God, the higher Angelles cleanse, illumine, and make perfect the lower Angells. But theyr purgation is not to be vnderstoode of corruption of vices and of sinne, but more verely imperfection of goodnesse. For Saint Denys saith, to the likenesse of him that hath no contagion neyther uncleannesse, it néedeth that Angelles be cleane of vncleannesse and confusion, shining in holynesse and truth, and perfect in goodnesse. Amongst these most holy orders, some be the first, and some be in the middle, and some the last and lowest. The first illumine, the last be illumined, the middle illumine•h the last, and be illumined of the first.
¶Of the order of Seraphin. Cap. 8.
As of the more worthie, first wée shall beginne to treate of the first order, that is Seraphin. Thereof speaketh Isidore. li. 7. and saith, Seraphin is a multitude of Angells, that is to vnderstande, burning or setting a fire, for betweene them and God, be no Angells meane.
And therefore the néerer they bée to God, so much the more they are inflamed and lightened in the cléere brightnesse of the lyght of God. And therefore men saye that they vayle and wrap the face and the féete of our Lorde. For the other Angelles sée not the maiestie of our Lorde more cléerelye than these doe. And therefore they be inuyroned with so-much the more brightnesse, in howe much they be inflamed in burning affection of the inwarde loue. And so the proper office of these Angells is to burne in themselues, and to moue other to burne in the loue of God.
Wée maye take the principall and speciall properties of this Order of Denys wordes, that sayeth learnedlye in this manner. The first Hierarchie of Heauen is hallowed with well excellent Essencies, and haue an Order higher then other, sitting nexte God.
And therefore the first workings of
