other. For the fire of God burneth softly and sweetly, and burneth not to wasting neither to apparing, but to cleansing and to pourging. Therfore he faith, That he cleanseth offering: For as he is the luminator at full, so he cleanseth at full. And he cleanseth not from infection of anye vice or sinne: but from the imperfection of goodnesse. For that is perfect purgation, where no correction is, but all perfection. Also Seraphin is sayd, vertues, Multi•moda & multi fida, a vertue of many wayes and of manye faiths.[1] Of many wayes, in that he is moued in desire & working many manner wise. Many faiths in that he is beutified in possessing: many wayes, in that he passeth forth searching: many faiths, in that he pearceth and findeth. He passeth forth by manye wayes and diuers affections, and commeth to one God, and one lyfe comprehendeth all things together. Also the name of Seraphin, meaneth the thing that is not put by, neyther intermixed: for without any vayling of figure or of creature set betwéen, he loueth to sée God: and of the plentie of the well of euerlasting lyght he is brightened without anye meane set betweene, that he may brighten other: and he is lightened, that he may light other. And so the Angells of that order, are more worthy then other, for they take the influence of their perfection of God, without any meane set betwéene: and giueth the same foorth to other without withdrawing, and haue it in possession, and keepe it without léesing. They slack neuer, neither withdrawe them from that loue of God, neyther tourneth theyr intent from GOD. And they leade the neather orders toward God, & ceaseth not for trauayle, neyther for annoye. This may suffice of the properties of Seraphin.
¶ Of the order of Cherubin. Cap. 9.
The second order is called Cherubin, and is to vnderstand, plentie of cunning. Isidore lib. 7. saith, Duely excepted Seraphin, Cherubin are the highest companies of Angelles. For the neerer they be set to the wisedome of God, the more large gifte in them appeareth of the fulnesse of God. Therefore worthely the order of Cherubin are ordayned after the order of Seraphin. For after the gifte of Charitie, of which gift Seraphin hath the name, the most excellent gifte is the gifte of wit and wisedome, and of the knowing of the dignitie of God: of the which gifte Cherubin hath the name. For the beame of the lyght of God, shineth principally in the Angells of this order, touching the farre excéeding participation of the knowing of God. Therefore Denys sheweth the properties and effects of the Angelles of this order. cap. 7. where he sayeth, That the knowing of Cherubin teacheth what he knoweth. And these words signifie, that Angells of this order are called Angells that knowe and be knowing, for they passe other in the gifte of the wisedome of God: also he nameth them De• vidi, God seeing, for the excellent sight that they haue of God. For they haue a more cleere contemplation, then other haue of Gods maiestie: and they be said, Altissime dacio racionis luminum accepturi: Of the highest gift of reason receiuers of light. Thereby he meaneth, that the order of Cherubin, is passing other filled of the light to God. Also these Angels haue the gift of the fairenesse of God in the first vertue that worketh: for by the lyght of diuine wisdome, they be in contēplation of ye fairnee of god. Also therby he meaneth, that in them & by them the first vertue ye worketh, yt is to say God, is séene most clearely. Also he is called, Sapientifica traditione repleti, full of giuing of wit and of wisedome, for by the wise tradition of the Creator, they deale the gifte of diuine wisedome, to some more, and to some lesse. Also they haue communicatiue cunning. For the lyght of wisedome, that they receiue largelye, it passeth by them, to diuers others. For the fulnesse of lyght that they receiue, they giue forth and commit to other.
And also they are named takers of
- ↑ So said, because our redemption standeth by the gifte of faith
