2. The second Reason of Calvin is, that the obedience of the 1Angels was imperfect, or not so perfect, but that it needed pardon; which he groundeth upon Job 4. 18. His Angels he charged with folly. This may be answered thus, That the obedience of the Angels may be said imperfect negatively, or comparative, in respect of God; it is not answerable to his greatness: but yet it is not imperfect privatively, as if it did want any perfection due to it, and so was to be pardoned. Therefore Eliphaz his expression tends only to this, to show the Greatness and Majesty of God, and that even Angels themselves are but darkness to his glory. If you ask then, What shall be thought of the place Colos. 1. 20? I answer, This place compared with Ephes. 1. 10. [That he might gather together in one all things in Christ,] may well be laid together; for they speak the same thing. In the Epistle to the Colossians it's [Greek or Hebrew], to reconcile; and that to the Ephesians, [Greek or Hebrew], which word some expound to be as much as to bring to its first beginning; and so it's explained by them, that ⟨p. 135⟩all things have suffered a defect from the beginning, and by Christ are to be restored to their former state: Others expound it of reducing all to one head, which is Christ: Others make it a metaphor, from those things which are largely set down, and then briefly capitulated, and summed up again; thus, say they, all that was prefigured by the sacrifices, is fulfilled in Christ: but we take the word in this sense, as it doth imply, to gather together those things which were scattered and divided; and so it doth excellently describe the ruin and confusion that is brought upon all by sin. But then here is the difficulty again, how the Angels can be said to be gathered, seeing they were never divided. To this some answer, that the All things here spoken in the text, are to be limited to men only: so that the things in heaven, shall be the spirits of godly men already translated thither; and the things in earth, those men that are living. But suppose it be extended to Angels, yet will not this infer their need of mediation by Christ, but only some benefit to redound unto them by Christ; and that is certain: for, first, by Christ they have a knowledge of the mysteries of our salvation, as appeareth, Ephes. 3. 10.
2. The second Reason of Calvin is, that the obedience of the 1Angels was imperfect, or not so perfect, but that it needed pardon; which he groundeth upon Job 4. 18. His Angels he charged with folly. This may be answered thus, That the obedience of the Angels may be said imperfect negatively, or comparative, in respect of God; it is not answerable to his greatnesse: but yet it is not imperfect privatively, as if it did want any perfection due to it, and so was to be pardoned. Therefore Eliphaz his expression tends onely to this, to shew the Greatnesse and Majestie of God, and that even Angels themselves are but darknesse to his glory. If you aske then, What shall be thought of the place Colos. 1. 20? I answer, This place compared with Ephes. 1. 10. [That he might gather together in one all things in Christ,] may well be laid together; for they speak the same thing. In the Epistle to the Colossians it's 〈non-Latin alphabet〉, to reconcile; and that to the Ephesians, 〈non-Latin alphabet〉, which word some expound to be as much as to bring to its first beginning; and so it's explained by them, that ⟨p. 135⟩all things have suffered a defect from the beginning, and by Christ are to be restored to their former state: Others expound it of reducing all to one head, which is Christ: Others make it a metaphor, from those things which are largely set down, and then briefly capitulated, and summed up again; thus, say they, all that was prefigured by the sacrifices, is fulfilled in Christ: but we take the word in this sense, as it doth imply, to gather together those things which were scattered and divided; and so it doth excellently describe the ruine and confusion that is brought upon all by sin. But then here is the difficulty again, how the Angels can be said to be gathered, seeing they were never divided. To this some answer, that the All things here spoken in the text, are to be limited to men onely: so that the things in heaven, shall be the spirits of godly men already translated thither; and the things in earth, those men that are living. But suppose it be extended to Angels, yet will not this inferre their need of mediation by Christ, but onely some benefit to redound unto them by Christ; and that is certain: for, first, by Christ they have a knowledge of the mysteries of our salvation, as appeareth,
- 1The obedience of Angels may be said to be imperfect negatively, not privatively.
