Coll. 21
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/11/d/21/q/bon-hex-c21
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### COLLATION XXI.
#### *On the fourth vision: the second treatment, which treats specially of the first object of the understanding suspended through contemplation, namely of the consideration of the heavenly hierarchy.*

### Summarium

*Introduction, 1. — Part I. On the sun itself, that is, the monarch of the heavenly hierarchy, namely on the vigour, splendour and warmth of the holy Trinity. The Father supremely vigorous, the Son supremely resplendent, the Holy Spirit supremely warm; one sun, and yet threefold; and vigour, splendour, warmth in each person; circumincession, 2. — In these there is a certain ground of exemplarity with respect to all illuminations, which are appropriated to the divine persons according to the number nine, 3. — The nine appropriations of the essential properties regard the Trinity in a threefold way, 4. — As to the works outward, first three, namely power, wisdom, goodness, regard the Trinity as it is the originating origin, 5. — Second, three others, piety, truth, holiness, regard the Trinity as it is the governing middle; from these three flow the three laws, 6. — By these three God governs the world; the same are eminently in God, 7. — According to these grounds the ten commandments come down from God, 8, 9. — The renouncing of cupidity is the perfection of the ten commandments, as charity is the end and perfection of all the commandments, 10. — Third, three others, eternity, comeliness, joyousness, regard the Trinity as it is the final completion, beatifying all things, 11. — Considering vigour, splendour and warmth as they are in the Trinity itself, nine considerations arise, which are all found in the first monarch alone; in him are three: he is mighty in supreme loftiness, he presides in supreme fortitude, he feeds with supreme sweetness, 12. — For the first, three things are required, namely that he be supremely holy, wise, stable, 13. — Likewise, for the second, that he be supremely authoritative, prevailing, unconquered, 14. — Likewise, for the third, that he be supremely strenuous, sagacious, sedulous, 15. — Part II. On the heavenly hierarchy of the Angels and of the Blessed through glory, made like to the supreme monarch. The Angels first receive illumination and configuration; it is declared what a hierarchy is; this is divided into three hierarchies, and each of them into three orders, 16-18. — The sufficiency of these divisions is shown in a threefold way: first, from the ground of eternal exemplarity, according as the eternal exemplar is vigorous, resplendent, warm, 19-21. — Likewise, according as the same is in the ground of originating, governing, beatifying, 22, 23. — Likewise, according as the supreme monarch is mighty in loftiness, presides in fortitude, feeds with sweetness, 24-26. — Second, the sufficiency is shown from the integrity of the hierarchy, for which three things are required, namely sacred power, knowledge, operation, 27-30. Third, the same is shown according to the disposition or threefold regard of the heavenly monarchy, 31, 32. — The teaching of Dionysius on these things, 33.*

1. *God made two great lights* etc. It has been said above that contemplation consists in the luminous consideration of the *heavenly monarchy,* in the luminous consideration of the *Church militant,* in the luminous consideration of the *human mind made hierarchic,* that is, ordered hierarchically. The first is understood through the sun, the second through the moon, the third through the stars. First, then, we must speak of the sun.

2. The *eternal sun,* the Father and the Son and the Holy Spirit, is *vigorous, resplendent, warm:* the Father is supremely *vigorous;* the Son, supremely *resplendent;* the Holy Spirit, supremely *warm.* The Father, light *most vigorous;* the Son, splendour *most beautiful* and *most resplendent;* the Holy Spirit, warmth *most ardent.* Just as this sun quickens all things, lights all things, warms all things; and just as these three — vigour, splendour, warmth — are one sun, and yet have a distinction and are not three suns; so the Father and the Son and the Holy Spirit are one God. And just as vigour is resplendent and warm, splendour is vigorous and warm, warmth vigorous and resplendent in this visible sun; so the Father is in himself and in the Son and in the Holy Spirit, and the Son is in the Father and in himself and in the Holy Spirit, and the Holy Spirit is in the Father and in the Son and in himself, according to the ground of circumincession, which marks identity together with distinction.

3. In this consideration there is a certain ground of divine exemplarity with respect to all illuminations; but one illumination answers to the Father, according as he is in himself; and another, according as he is in the Son; and another, according as he is in the Holy Spirit. — And one is the Son's, as he is in himself; another, as he is in the Father; and another, as he is in the Holy Spirit. — And one is the Holy Spirit's, as he is in himself; and another, as he is in the Father; and another, as he is in the Son. — And according to this number nine the illuminations have their being. These illuminations have being in the consideration of the Father and of the Son and of the Holy Spirit in themselves, and they are three; and others, in them as related to one another, and they are six; and so they are nine. And on account of those six, six times God said: *Let it be made; and it was made,* in the works of the six days.

4. It is to be understood, therefore, that of God, three and one, appropriations are made of the essential properties appropriated according to this number nine. Some regard the Trinity as the *originating principle,* some as the *governing middle,* some as the *final completion,* as beatifying all things, that is, the things capable of beatitude. Whence the Trinity is the sun of all things: principiative, governative, consummative or beatificative.

5. According as it is the *originating origin,* there are three appropriated, namely *power, wisdom, will.* These three are necessary to an originating principle. For wisdom is founded upon some power. For if it had no power, it could produce nothing. If it had power and had not wisdom, it would not produce wisely, since power without wisdom is headlong. Again, if it had power and wisdom, and were unwilling, then either it would produce nothing, or it would be unwilling, and so would be wretched. And so it is plain that *will* brings the principle into act. — And because in these also there is the ground of eternal principiation, therefore these three are appropriated to them, not only as the principle originating other things, but also with respect to the persons.

6. The second appropriation belongs to the eternal sun according as it is the *governing middle;* and according to this there are three appropriated, namely *piety, truth, holiness;* since every government and every legislation is *pious, true, holy;* to the Romans: *Therefore the Law is holy, and the commandment holy and just and good.* — For from these three flow three laws, nor can there be more, namely of *nature,* of the *written law,* and of *grace.* The law of *nature* is appropriated to the Father, the *written* law to the Word, the law of *grace* to the Holy Spirit. — The law of nature is the law of *piety.* Piety seems to be present in every nature, even in the insensible. For the root sends to the branches all that it receives; the spring passes on to the streams whatever it draws. Likewise in beasts there seems to be a piety of the parent toward the offspring, since whatever they taste and take beyond what is necessary, and even out of what is necessary, they turn into milk and into nourishment for the offspring. — The law of Scripture is the law of *truth,* since it lies in a certain pronouncement of a true promise. — The law of *holiness* is the law of *grace;* to the Romans: *For the law of the spirit of life in Christ Jesus hath delivered me from the law of sin and of death.*

7. Through these three, God the Trinity — that is, the Father, the Son and the Holy Spirit — is *pious, true, holy,* giving the *pious* law of *nature,* the *true* law of *Scripture,* the *holy* law of *grace.* And through these three he governs the world, and according to these three he imprints laws upon the rational mind. For every moral law is according to these three, or according to these three laws; but in the law of nature they are less distinct and explicit; in the written law, more explicit and less perfect; in the law of grace, more explicit and perfect; whence the Lord says: *I am not come to destroy the Law, but to fulfil.* — And according to these three God is the *pious worshipper of himself, the true professor of himself, the holy lover of himself;* and each person bears itself toward itself *piously, truly, holily,* and *toward the other:* as the Father *piously* toward himself, *piously* toward the Son, *piously* toward the Holy Spirit, and *truly* and *holily,* and so of the others.

8. And from this, that he is *the pious worshipper of himself, the true professor of himself, the holy lover of himself,* there comes down from heaven a threefold ray into the mind according to the three commandments of the first tablet. For the creature ought to bear itself toward God *piously, truly, holily:* to worship God *piously,* and so the first commandment: *Thou shalt not adore strange gods,* but one only; to profess God *truly: Thou shalt not take the name of thy God in vain;* to love God *holily: Remember that thou keep holy the sabbath day.* These three that sun imprints upon the supreme part of the soul. — And because the lower is informed from the higher and is given to it as a help, therefore it is necessary that the lower have commandments by which it may be conformed to the higher, so that it may bear itself *piously, truly, holily: piously* toward superiors, and most of all toward parents, and so: *Honour thy father and thy mother; truly* and *justly* toward equals, and so: *Thou shalt not kill,* where every injury is forbidden; *holily* toward inferiors, and so: *Thou shalt not commit adultery,* where every act of unchastity is forbidden.

9. But these three we cannot have toward another unless we first have them within ourselves. Therefore there are three other commandments: one that rectifies all acts; another that rectifies all words; another that rectifies all affections. — That which rectifies acts, and so: *Thou shalt not steal;* where not only is another's property forbid-

den, but rather it is commanded that one give of his own. And so the Apostle takes it: *He that stole, let him now not steal, but rather let him labour with his hands, that he may have something to give to him that suffereth need.* — That which rectifies *words;* thus: *Thou shalt not bear false witness;* where every falsity is forbidden, whether in oneself or in another; *speak ye the truth, every man with his neighbour*. — That which rectifies all *affections,* thus: *Thou shalt not covet thy neighbour's wife,* etc. Augustine: « Good is the law, which, while it forbids concupiscence, forbids all evils ». But concupiscence is twofold, namely of *carnality* and of *cupidity;* and this last is the *root of all evils;* whence the Lawgiver in this commandment even descends to particulars, to the ass, the manservant, the maidservant, and the rest.

10. And in this commandment is the consummation of God's commandments — let the world will it or not, for so he affirmed — namely in the renouncing of all cupidity. — Whence, just as the number nine is completed and perfected by the addition of unity, so the nine commandments are completed by the renouncing of cupidity, which is private love, at odds with the common good. And therefore, just as charity is the *end and perfection of all the commandments*, so the renouncing of cupidity, which is opposed to charity, is the perfection of the commandments. — And these three the Apostle shows to Titus: *Let us live soberly and godly and justly in this world. Soberly,* that is, *holily; godly* — it stands — *justly,* that is, *truly.* God therefore gives laws not by mere will, but by the highest reason.

11. The third appropriation belongs to God as he is in the ground of *beatifying;* and according to this there are three: *eternity, comeliness, joyousness; eternity* in the Father, *comeliness* in the offspring, *joyousness* in the bond of both. According to Hilary's appropriation, « eternity in the Father, beauty in the Image, use in the Gift ». The soul therefore is made blessed when it is made a partaker of *eternity,* when it holds God in the memory by *holding;* of *comeliness,* by *vision;* of *joyousness,* by *fruition.* — These appropriated things regard God not only in himself, but as he is the principle and the *origin originating, governing, beatifying.*

12. From the first lights of eternity, according as it is in itself and toward the other persons, *nine considerations* are taken, which are in the first monarch, and are not all found in any other. He, then, who is supremely *vigorous,* supremely *resplendent,* supremely *warm* — he alone is the *prince,* who is the *principle* in producing, the *middle* in governing, the *end* in beatifying, *holding the primacy in all things*. But that he be a true monarch, he must be *mighty in supreme loftiness, presiding in supreme fortitude, feeding with supreme sweetness:* the first to the Father, the second to the Son, the third to the Holy Spirit; the Father mighty in supreme loftiness in himself, mighty in supreme loftiness in the Son, mighty in supreme loftiness in the Holy Spirit; and so of the other persons. We have, therefore, a monarch supremely mighty, supremely presiding, and most sweetly feeding.

13. But that he be supremely *mighty,* it is necessary that he be supremely *holy,* supremely *wise,* supremely *stable:* supremely *holy* in loving good things, supremely *wise* in discerning true things, supremely *stable* in decreeing just things. Supreme stability belongs to the Father, according as he is in himself; supreme wisdom, according as he is in the Son; supreme holiness, according as he is in the Holy Spirit.

14. But that he be *presiding in supreme fortitude,* it is necessary that the monarch be supremely *authoritative*, supremely *prevailing,* supremely *unconquered: authoritative* in commanding, *prevailing* in carrying through, *unconquered* in triumphing: *authoritative* in establishing laws, *prevailing* or *manful* in ministering strength, *unconquered* in overcoming enemies, that he may appear victorious. Authority belongs to the Son, according as the Son is in the Father; manfulness, as he is in himself; triumph, as he is in the Holy Spirit. — And in these consists the middle angelic hierarchy, which is appropriated to the Son, as will appear.

15. Third, that he be *feeding with supreme sweetness,* it is necessary that he be supremely *strenuous* in leading down, or in going before, or in leading by the hand; supremely *sagacious* in instructing; supremely *sedulous* in guarding; so that he may strenuously go before, sagaciously teach, solicitously guard; that he may lead by examples, instruct by teachings, guard by helps. And so the Holy Spirit leads, according as he is in the Father; instructs, according as he is in the Son; guards, according as he is in himself. Toward this sun look all

the heavenly and sub-heavenly spirits. In these nine the creature is made like, so far as it can be, to the Creator.

16. And these illuminations and conditions the hierarchic minds first receive through glory, as the Angels and the blessed souls, since that sun first illumines them and through them us; because the order is that the illumination be first of those things which are more like and nearer to it; whence also the supreme place has been given to them. But those who are rebellious against these lights have fallen. And from this, that the Angels first receive illumination from the first sun, they thence receive a deiform configuration and hierarchization, and obtain a sacred princedom; and through them the Church is made hierarchic.

17. Whence hierarchy is defined according to Dionysius: « Hierarchy is *a divine order, a knowledge and an action assimilated to the deiform so far as is possible, and ascending proportionally to the likeness of God by the illuminations divinely put into it* ». *Order* or *power* answers to the Father, *sacred knowledge* to the Son, *operation* to the Holy Spirit. Whence hierarchy says *power, knowledge, action.* For power without knowledge is dull, knowledge without action, fruitless. For from this, that it draws near to the eternal sun, it must be a *sacred ordering;* and from this it follows that it be *deiform,* since he forms it, that is, the creature, partly through *nature,* partly through *grace,* partly through *glory:* through *image,* through *likeness,* through *deiformity.* And therefore it *ascends to the illuminations put into it,* ascending through *influence.*

18. But this influence is not simply something uncreated; nor does it follow from this that there is an influence of the influence, because this influence leads back into God; for it says a *continuation* with the first principle and a *leading back* into him, not as a thing standing apart. Whence that is a true influence which goes forth and returns, as the Son went forth from the Father and returns into him. Whence he says that it is *assimilated* in sacred ordering, knowledge and operation by this, that it is « ascending to the deiform, so far as is possible », partly through the nature of the *image,* partly through the nature of the *likeness,* namely of grace, partly through the nature of the *deiformity* of glory; and *proportionally,* since according to more and less, as it is capable, it is led back into the likeness of God. — And from this the hierarchy is disposed through three hierarchies, as being illumined in a threefold way. And it is necessary that each have three orders; and that the first hierarchy be appropriated to the Father, the second to the Son, the third to the Holy Spirit; and that the first hierarchy be made like to the Father in three, and the second in three to the Son, and the third to the Holy Spirit in three, as will appear.

19. But the sufficiency of these is taken in a threefold way: the first, from the ground of *eternal exemplarity;* the second, from the *integrity of the hierarchy;* the third, according to the *disposition of the heavenly monarchy*. — Note that, just as all the stars serve a blind man, so the Angels serve a man who does not advert, and send him marvellous illuminations. Whence the sinner is much to be blamed who neglects these things and their helps. — In the first hierarchy are these names: Thrones, Cherubim, Seraphim; in the second, Dominations, Virtues, Powers; in the third, Principalities, Archangels, Angels. — And they are distinguished according to the *eternal exemplar,* which is *vigorous, resplendent, warm,* God the Trinity, Father, Son and Holy Spirit; and the whole essence of the Father is in himself, wholly in the Son, wholly in the Holy Spirit; and the whole essence of the Son is in himself, wholly in the Father, wholly in the Holy Spirit; and the whole essence of the Holy Spirit is in the Father, wholly in the Son, wholly in himself. If, then, the hierarchy must be made like to the Trinity, there must be an order which answers to the Father, according as he is in himself, and according as he is in the Son, and according as he is in the Holy Spirit. — Likewise there must be an order which answers to the Son, according as he is in the Father, and according as he is in himself, and according as he is in the Holy Spirit. And the same holds of the Holy Spirit. For that sun imprints itself most like and most expressly upon what is nearest to it.

20. The order answering to the *Father,* according as he is in himself, is the order of Thrones; the order answering to the Father, according as he is in the Son, is the order of Cherubim; the order answering to the Father, according as he is in the Holy Spirit, is the order of Seraphim. — The order answering to the *Son,* according as he is in the Father, is the order of Dominations, whose office is *to command;* according as the Son is in himself, it is the order of Virtues; according as the Son is in the Holy Spirit, it is the order of Powers. — The order answering to the *Holy Spirit,* according as he is in the Father, is the order of Principalities; according as he is in the Son, it is the order of Archangels, whose office is *to reveal* secrets; according as the Holy Spirit is in himself, it is the order of Angels. — And he said that he once conferred with someone about the order to which Gabriel had belonged. And that man said that it had been revealed to him that he was of the middle hierarchy and of the middle order, namely of the Virtues. — And this seems very fitting, that he who was the messenger of the conception of the Son of God should be sent from that order which is appropriated to the Son. Again, since he was the messenger of the Mediator, it was fitting that he be sent from the middle order. This is said according to probability. Whence also Ga-

briel is called *the fortitude of God,* and came to strengthen the Virgin. Again, because a common person had to be sent. — So then it is plain that every hierarchy answers to the Father and the Son and the Holy Spirit.

21. But note that the first hierarchy is neither originated nor illumined save by God alone; the middle, however, is illumined by God and by the supreme; the lowest, by God and by the supreme and the middle; the ecclesiastical, by all of them. Whence the ray of the eternal sun first illumines the hierarchy near to it and makes it hierarchic according to its own likeness; then through that one it comes into the middle, and through those into the lowest, and through all of them into the ecclesiastical. Yet it is not to be understood that an Angel creates an Angel.

22. But secondly, according as the first principle stands in the ground of *originating, governing, beatifying,* so is there a concord of the hierarchies. — For it is nobler *to beatify* than *to create* or *to govern,* and *to create,* where being is given, than *to govern,* where what has been given is conserved. To the highest principle in the ground of *beatifying* answers the supreme hierarchy; in the ground of *creating,* the middle answers; in the ground of *governing,* the last answers. The supreme supremely inflames, the middle supremely gives vigour, the lowest supremely leads back.

23. In the ground of *beatifying* there were three *appropriated,* namely *eternity, comeliness, joyousness;* and according to these the orders of the first hierarchy correspond: *eternity* answers to the Father, to whom the Thrones answer, in which God is said *to sit,* because they have God; *comeliness* to the Son, to whom the Cherubim; *joyousness* to the Holy Spirit, to whom the Seraphim, love. — Again, there are three other appropriated, namely *power, wisdom, will,* as he is in the ground of *principiating. Power* is appropriated to the Father, to whom the Dominations answer, whose office is *to command; wisdom* to the Son, to whom the Virtues answer; *will* to the Holy Spirit, to whom the Powers answer, in which all adverse powers are destroyed. — In the ground of *governing* there are three appropriated: *piety, truth, holiness. Piety* is in the Angels, *truth* in the Archangels, *holiness* belongs most of all to the Principalities. It behoved, therefore, that the hierarchy, according as it is led back into God, should have an express likeness; which one alone could not unfold.

24. The third consideration is according as that principle holds the principle of *monarchy.* For that monarch is *mighty in supreme loftiness,* since he is supremely *wise* in discerning true things, supremely *holy* in loving good things, supremely *stable* in decreeing just things. The Seraphim answer to supreme *holiness,* in whom is holy love; whence they cry: *Holy, holy, holy*. To *wisdom* answer the Cherubim, in whom is the fulness of knowledge. To *stability* answer the Thrones, in whom is a seat high and open for receiving.

25. Second, the monarch, who is *presiding in supreme fortitude,* is *authoritative* in establishing laws, *prevailing* in ministering strength, *unconquered* in overcoming enemies. In *establishing laws* he has the order of Dominations, whose office is *to command, to form the command.* In *ministering strength,* so is the order of Virtues, whose office is *to work miracles* and *to carry through* what has been commanded. In *overcoming enemies,* so is the order of Powers, whose office is *to repel* everything disordered and *to promote* everything ordered.

26. Third, the monarch is *feeding with supreme sweetness,* since he is supremely *strenuous* in leading by the hand, supremely *sagacious* in instructing, supremely *sedulous* in guarding. The first belongs to the Principalities, whose office is *to strengthen;* the second to the Archangels, whose office is *to reveal secrets;* the third to the Angels, to whom belongs *sedulous guarding.* — These are the three hierarchies which that sun illumines in a threefold way; whence: *Threefold is the sun burning up the mountains*. These are the mountains of Bether; in the Canticle: *My beloved is like to a roe and to a young hart upon the mountains of Bether.* Upon these mountains that sun sends its first illuminations.

27. There is another distinction according to *hierarchic integrity,* for which is required sacred *power* or sacred *ordination,* sacred *knowledge,* sacred *operation.* For there is a threefold kind of life in heaven and on earth, namely of the *active,* the *leisured* and of the *mixed* from both. The *active* answers to operation; the *leisured,* to knowledge; the *mixed,* to order. Therefore there are the active, the contemplative, and those mixed from both.

28. *Knowledge* answers to the supreme hierarchy; *action,* to the lowest; *order* or *power,* to the middle. But *knowledge* is threefold: *upward-acting* and leading back into the origin; *speculative,* receiving lights; *discretive,* decreeing the sentence, making judgments. The first is in the Seraphim, the second in the Cherubim, the third in the Thrones. And because knowledge, as it is *speculative,* belongs to the middle order, therefore it kept the name of *knowledge*; the other two add *upward-action* and *discretion* or *determination;* therefore they are named from what is superadded. For knowledge properly has the character of speculation.

29. Second, of sacred *power;* there is a threefold power: *sublime, manful, triumphal.* To the first power answers the order of Dominations; to the second, the order of Virtues; to the third, the order of Powers. And because it belongs properly to power *to overcome enemies,* therefore the order of Powers kept the name for itself.

30. A distinction is also observed according to *action,* which is the lowest, in which are all the spirits, *sent to minister*, since « those supreme ones never withdraw from the innermost ». — Whence about the Seraph sent to Isaiah, Dionysius raises a question and does not resolve it; yet he rather seems to hold that it was another Angel, receiving its enkindling from an Angel of that order, and so was named from it. — Of this action the act is threefold: *to purge, to illumine, to perfect.* Greater is *perfection* than *illumination,* and this greater than *purgation; to purge* belongs to the Angels, *to illumine* to the Archangels, *to perfect* to the Principalities.

31. The third distinction is according to the *regards of the heavenly monarchy.* This regard is toward the *supreme,* toward *itself,* toward the *lowest;* just as that prelate is well ordered who is subject to his superior, ordered with respect to himself, and then presides well over inferiors. Lucifer did not keep this order, and therefore he was cast out of his order; he wished first to be over others, and yet he was bound more to God than to himself. — This regard is according to the ground of *receiving, speculating, being united.* The memory receives, the intelligence speculates, the will is united. Through these powers, and not through others, is the turning to God. But it is more *to be united* than *to receive* or *to speculate;* therefore to *union* answer the Seraphim, to *speculation* the Cherubim, to *reception* the Thrones; in the Seraphim is *love,* in the Cherubim *splendour*, in the Thrones *reception* open and tranquil.

32. According to the ground of order or of regard toward *itself,* it is only according to ordered power in respect of three things: either it *commands* what is to be done, or it *carries through* what is commanded, or it *defends* what has been done; and in this the spirits assist one another, since one commands, another carries through, another defends, as in colleges. Unless there be an ordered reception, a communication of strengths, a defence of what has been communicated, there is no order. The first belongs to the Dominations, the second to the Virtues, the third to the Powers. — And he said that he had not placed the Powers or the Virtues well in another place, nor had he then seen well. — But in the regard *toward us,* we receive from them three benefits: what to *do,* what to *choose,* what to *carry through.* What to *do,* the Angels teach; what to *choose,* the Archangels; what to *carry through,* the Principalities.

33. From the words of Dionysius, On the Angelic Hierarchy, chapter seven, it is drawn out that the love of the Seraphim is *continuous,* supremely *intense,* supremely *penetrating* even to the heart of God, proceeding to the innermost of God from the innermost of the soul; and he sets down the properties of an ever-moving fire. And he speaks in this way of fire in a broad sense, so that it may be extended to the fifth essence. And in this is shown love *continuous, superfervid,* that is, intense, *superacute,* that is, penetrating. — Of the *Cherubim* he says that they *receive* copiously, *speculate* brilliantly, *enjoy* joyously that light. — Of the *Thrones,* that the seat is *raised,* that it is *firm, stable, open* for the receiving of light. Thrones are said to be for judging, because God sits in them, since they are most divine and ministerially manifest his counsel through judgment. For counsel is hidden, but is manifested through judgment; and to them he manifests his counsel. — Of the *Dominations*, that they signify a certain excellence in a certain freedom, and together with this they likewise signify a certain presidency with respect to souls, and have no appetite of disordered lordship. — Of the *Virtues;* « for virtue is the utmost of power »; whence not just any power is called virtue, but that which is ut-

termost; nor is just any thing called *virtuous,* but that which has stability in enduring, fortitude in resisting. Again, that it be strong, never weakly enfeebled, so long as God wills to flow into it and to receive illuminations in the utmost uprightness. Again, that it have sublimity, so that it may always be borne toward divine things. — Likewise, of the *Powers.* — It belongs to the Dominations *to command;* to the Virtues, *to carry through;* to the Powers, *to order,* so that nothing be contrary, whence he speaks of a repelling force. — Again, it belongs to the Principalities *to lead down;* to the Archangels, *to reveal;* to the Angels, *to announce*.

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