On the Confusion of Languages (171-175)

This point then being thus granted, it is necessary to convert with it also what follows, so as to adapt it properly. Let us then consider what this is: God, being one, has about him an unspeakable number of powers, all of which are defenders and preservers of every thing that is created; and among these powers those also which are conversant with punishment are involved. But even punishment is not a disadvantageous thing, inasmuch as it is both a hindrance to and a correction of doing wrong.

Again, it is by means of these powers that the incorporeal world, perceptible by the intellect, has been put together, which is the archetypal model of this invisible world, being compounded of invisible species, just as this world is of invisible bodies.

Some persons therefore, admiring exceedingly the nature of both these worlds, have not only deified them in their wholes, but have also deified the most beautiful parts of them, such as the sun and the moon, and the entire heaven, which, having no reverence for anything, they have called gods. But Moses, perceiving their design, says, "O Lord, Lord, King of the gods," [*] in order to show the difference between the ruler and those subject to him,

"And there is also in the air a most sacred company of incorporeal souls as an attendant upon the heavenly souls; for the word of prophecy is accustomed to call these souls angels. It happens therefore that the whole army of each of these worlds, being marshalled in their suitable ranks, are servants and ministers of the ruler who has marshalled them, whom they follow as their leader, in obedience to the principles of law and justice; for it is impossible to suppose that the divine army can even be detected in desertion.

But it is suitable to the character of the king to associate with his own powers, and to avail himself of them, with a view to their ministrations [*] [*]