Three Books of Occult Philosophy · 151 of 186

Book III, Ch. 17: Of these according to the opinion of the Theologians

But our Theologians, together with Dionysius, maintain the three distinctions of Angels; every one of which they divide into three orders, they call these Hierarchies, those quires, whom Proclus also distinguisheth by the number nine. They place therefore in the superior Hierarchies, Seraphim, Cherubim, and Thrones, as it were supercelestiall Angels contemplating the order of the Divine providence; the first in the goodness of God; the second in the Essence of God, as the form; the third in the wisdom. In the middle Hierarchy they place the Dominations, Vertues, and Powers, as it were wordly Angels concurring to the government of the world; the first of these command that which the other execute; the second are Ministers to the Heavens and sometimes conspire to the working of miracles; the third drive away those things which seem to be able to disturbe the Divine Law; but in the inferior Hierarchy they place the Principalities, Archangels, [and Angels,] whom also Iamblicus reckoneth up, these as ministering spirits descend to take care of inferior things; the first of these take care of publike [public] things, princes and magistrates, provinces and kingdoms, every one those that belong to themselves; when we read in Daniel, But the prince of the Kingdom of Persia withstood me twenty one dayes; and Jesus the son of Syrach testifieth, that for every Nation a ruling Angel is appointed; which also Moses by his song in Deuteronomy seemeth to shew forth, saying, when the most High divided the Nations, he appointed them bounds according to the number of the Angels of God. The second are present at sacred duties, and direct the Divine worship about every man, and offer up the prayers and sacrifices of men before the gods. The third dispose every smaller matter, and to each thing each one is a preserver. There are also of these, who afford vertue to the least plants and stones and to all inferior things; to whom many things are common with God, many with men, and they are mediating Ministers; But Athanasius, besides Thrones, Cherubins, and Seraphins, who are next to God, and magnify him uncessantly with hymns and continuall praises, praying for our salvation, nameth the other orders, which by a common name he calleth the militia of heaven. The first of these is the Doctrinall order, of the which he was, who spake to Daniel, saying, Come, that I may teach thee what shall come to thy people in the last dayes: Then there is the tutelar order, of the which we read also in Daniel. Behold, Michael one of the Princes cometh to my help; and there, In that time shall rise up Michael a great Prince, who standeth for the sons of thy people; of this order was that Raphael also, who carryed forth and brought back Tobiah the younger; after this is the Procuratory Order, of the which mention is made in Job, where we read, if the Angel shall speak for him, he will intreat the Lord, and the Lord will be pleased with him; and of the same order is expounded also that which is written in the sixteenth Chapter of Ecclesiasticus, about the end. The works of the Lord have been made by his appointment from the beginning, and he hath distributed their portions from the time they have been made, he hath adorned their works for ever, they have not hungred [hungered], nor been wearied, and have not desisted from their works, none of them shall oppress his neighbor even for ever. The Ministeriall order followeth, of the which Paul to the Hebrews saith, Are they not all Ministring spirits, sent forth for them who shall be heirs of salvation? After these is the Auxiliary order, of the which we read in Esay, The Angels of the Lord went forth and slew in the tent of the Assyrians 185. thousands. The Receptory order of souls followeth this, of which we read in Luke, the soul of Lazarus was carryed by Angels into the bosom of Abraham, and there we are taught, that we should make to our selves friends of the unrighteous Mammon, that we may be received into eternall Tabernacles. Moreover, there is the order of the Assistants, of the which we reade in Zachary. These are the two sons of the Oyl [oil] of splendor, who assist the ruler of the whole earth, but the Theologians of the Hebrews do otherwise number and call these orders; for in the highest place are those which they call ùã÷ä úåéä [Haioth Hacadosh] that is, creatures of sanctity, or by the which God äéäà giveth the gift of being. In the second place succeed Ophanim íéðôåà that is forms or wheels, by the which God äåäé distinguisheth the Chaos: In the third place are Aralim íéìàøà great, strong, and mighty Angels, by the which Jehova [L: Tetragrammaton] Elohim pronounced or Jehova [L: Tetragrammaton] joyned with He äåäéä administreth form to the liquid matter: In the fourth place are Hasmalim íéìîùä by which El ìà God framed the effigies of bodies. The fifth order is Seraphim íéôøù by the which God Elohim Gibor øáéâ íéäìà draweth forth the elements. The sixt [sixth] is Malachim íéëàìî that is of Angels, by the which God Eloha äåìà, produceth metals. The seventh Elohim íéäìà that is the gods by the which God Jehovah Sabaoth úåàáö äåäé produceth vegetables; The eighth Beni Elohim íéäìà éïá that is the sons of God, by the which God Elohim Sabaoth úåàáö íéäìà procreateth Animals; The ninth & lowest Cherubim íéáåøë by the which God Sadai éãù createth mankind; under these is the order Animasticus called Issim íéùéà that is nobles, strong men, or blessed, by the which God Adonai éðãà bestoweth prophecie.