The following is Jerome’s version of this passage (Epistle to Avitus): “A divine habitation, and a true rest above (apud superos), I think is to be understood, where rational creatures dwelt, and where, before their descent to a lower position, and removal from invisible to visible [worlds], and fall to earth, and need of gross bodies, they enjoyed a former blessedness. Whence God the Creator made for them bodies suitable to their humble position, and created this visible world, and sent into the world ministers for the salvation and correction of those who had fallen: of whom some were to obtain certain localities, and be subject to the necessities of the world; others were to discharge with care and attention the duties enjoined upon them at all times, and which were known to God, the Arranger [of all things]. And of these, the sun, moon, and stars, which are called ‘creature’ by the apostle, received the more elevated places of the world. Which ‘creature’ was made subject to vanity, in that it was clothed with gross bodies, and was open to view; and yet was subject to vanity, not voluntarily, but because of the will of Him who subjected the same in hope.” And again: “While others, whom we believe to be angels, at different places and times, which the Arranger alone knows, serve the government of the world.” And a little further on: “Which order of things is regulated by the providential government of the whole world; some powers falling down from a loftier position, others gradually sinking to earth: some falling voluntarily, others being cast down against their will: some undertaking, of their own accord, the service of stretching out the hand to those who fall; others being compelled to persevere for so long a time in the duty which they have undertaken.” And again: “Whence it follows that, on account of the various movements, various worlds also are created; and after this world which we now inhabit, there will be another greatly dissimilar. But no other being save God alone, the Creator of all things, can arrange the deserts [of all], both to the time to come and to that which preceded, suitably to the differing lapses and advances [of individuals], and to the rewards of virtues or the punishment of vices, both in the present and in the future, and in all [times], and to conduct them all again to one end: for He knows the causes why He allows some to enjoy their own will, and to fall from a higher rank to the lowest condition; and why He begins to visit others, and bring them back gradually, as if by giving them His hand, to their pristine state, and placing them in a lofty position” (Ruæus).