A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

But why was this omitted by Moses in his history of the creation. 1. Some think it was to avoid idolatry in the Israelites; Quibus si innolesceret Angelus; who if they had known Angels, would have fallen to their adoration. Chrys. Theodor. But they could not be ignorant of the Angels, which had so often appeared to their Fathers, and done them so many ministerial kindnesses. 2. Others thus; Moses treated of things that had their beginning with the material world, but Angels were created before the visible world. Basil. Damasc. But this is a false supposition; for before the world there was nothing created. 3. Others thus, their creation is comprehended under the names of Heaven and Light; Quia omnibus praesunt coelestibus; because they are set over all heavenly things. Aug. Bed. But this were to leave the literal sense, and to divert it unto Allegory, which may not be admitted in so plain a history. The best opinion is, that their creation is omitted for two reasons. 1. Because Moses applieth himself to the simple capacity of the people, and describeth the creating of visible and sensible things; leaving spiritual as above their understanding. Jeron. Ep. 139. ad Cyprian. 2. Lest men should think that God needed the help of Angels, in the production or disposition of the other creatures. As if the fabric of the world had been too great a business for himself alone to undertake: and therefore should be required the ministration of those Angelical powers.

But why was this omitted by Moses in his historie of the creation. 1. Some thinke it was to avoid idolatrie in the Israelites; Quibus si innolesceret Angelus; who if they had knowen Angels, would have fallen to their adoration. Chrys. Theodor. But they could not be ignorant of the Angels, which had so often appeared to their Fathers, and done them so many ministeriall kindnesses. 2. Others thus; Moses treated of things that had their beginning with the materiall world, but Angels were created before the visible world. Basil. Damasc. But this is a false supposition; for before the world there was nothing created. 3. Others thus, their creation is comprehended under the names of Heaven and Light; Quia omnibus praesunt coelestibus; because they are set over all heavenly things. Aug. Bed. But this were to leave the literall sense, and to divert it unto Allegorie, which may not be admitted in so plaine a historie. The best opinion is, that their creation is omitted for two reasons. 1. Because Moses applieth himselfe to the simple capacitie of the people, and describeth the creating of visible and sensible things; leaving spirituall as above their understanding. Ieron. Ep. 139. ad Cyprian. 2. Lest men should thinke that God needed the helpe of Angels, in the production or disposition of the other creatures. As if the fabricke of the world had beene too great a businesse for himselfe alone to undertake: and therefore should bee required the ministration of those Angelicall powers.