Princes, and Prelates. Of the Angells of this order Denys saith, that to Principatus belongeth leading to bring kingdomes to the lykenesse of God. For it belongeth to these Angells of their office, to teach and bring the other more lower ordinately to God, and to teache the lowest person to be reuerenced in himselfe, and in his neighbour, and specially in a Prelate. Denys sayth, That therefore they are called Principatus, for that to them it belongeth to turne or bring other to ye first & principal beginning, that is to God: the which they followe as it is possible, and as far forth as it is lawfull in office of presidence, they be lykened to the Prince. For Isidore lib. 7. sayth, That Principatus are they that be ouer the companies of Angells, for that they ordaine and dispose the lower Angelles to fulfill the diuine seruice. They haue the name of Principatus: some there be that serue, and some that stand by,[1]Thousands of thousands serued him, & ten hundred thousand stood by. Dan. 7.9.10.
¶Of the order of Potestates. Cap. 14.
The sixt order is the order of Potestates, & they are called Potestates, as Isidore saith, for the euill Angells be subiect to them. And they haue ye name of Potestates, for by their might, the euill spirites be restrained, that they doe not so much harme as they would. Gregory saith, That the office of these Angells is to comfort them that trauayle and fight in ghostly battayle, and to defende them, that they be not vyolently ouercome of their enimies, and to helpe mightely that good men haue the victory. Héerto Denis accordeth and saith, That the seruice of Potestates is to kéepe warelye, that no wicked thing grieue, neither annoye good men.
And Gregorye sayeth, That Potestates in their Order, perceiue more mightely, that euill spirites are subiect to their disposition, the which be restrained by Potestates, that they grieue not men so much as they would.
Of this Potencial vertue, Denys saith. This holy Potestates haue equal might with Dominations, and receyue and kéepe méekely the same diuine giftes in theyr degrée without confusion. For they tyrannouslye commaunde nothing contrary to the lower: they assay to do nothing by vyolence and force: but calleth ordinately the lower Angells to the lykenesse of GOD. And ceasse not •o bring thē, Ad Potentificam & causalem potenciam, that is to God, that may all thing, and is cause of all thing intellectually, farre passing worldly dooing. So that by these properties of the lykenesse of God, the middle dispositions of the supernall knowledge, may be illumined and beautified, pourged and made perfect.
Also as these Potestates are tourned to the lykenesse of God by meane of the higher Angelles: so by theyr meane the neather Angells are brought also to the lykenesse of God. So that all the orders, highest, middlemost, and lowest, be made partakers of darke and mysticall purgations, illuminations, shinings, and perfections.
¶Of the thirde Hierarchie. Cap. 15.
The thirde Hierarchie is called Ephionia, and contayneth thrée lower orders, that is to suppose, Uertues, Archangelles, and Angells. And thereto according the lower Hierarchie is described in this manner. The lower Hierarchie, is a godly principle of nature, méeting with the lawes of kinde, and shewing secrets as he maye take discréete of nature, méeting with the lawes of kinde. This pertayneth to Uertues: for they haue might to do myracles, and to heale sorrowe and sicknesses aboue Natures skill. Shewing mysteries: this belongeth to Archangells and to Angels, by a maruelous discréete passe, from the one to the other: this is referred to the difference of Archangells and Angells. For the greater, as Archangels reueale greater mysteries, and the lesse, as Angelles, shewe the lesse screcies.
- ↑ Psa.68,17
