An exposition with practical observations continued upon the fourth, fifth, sixth, and seventh chapters…

Secondly, I answer, although in the Angels there is no actual unfaithfulness or folly, yet there is possible folly & unfaithfulness in Angels; and, this potentiality is the thing here meant or aimed at. ¹The Holy Angels that now stand are wise and faithful altogether, yet considered in themselves (not as confirmed by Christ) they may fall; their condition is altered, but their constitution is the same. It is otherwise with man (which makes a wide difference between Angels and men.) Man not only hath a potentiality to be foolish & unfaithful, but man is actual foolish and unfaithful; yea man in himself is nothing else, but a bundle of folly and unfaithfulness. Whereas Angels in themselves, or considered in their natural constitution, have no folly actually in them at all. The nature of man is nothing but sin, and Angels have no sin at all in their nature; they only have a potentiality, a possibility in their nature to sin. So then, we must understand this charge of folly with two cautions concerning Angels. First, there was not any folly concreated with them, their nature is purely pure. Secondly, they have not contracted any folly into their nature. The folly of the good Angels is but like the folly of man in the state of innocency, when he had only a power to sin: which possibility of Angels to sin is by the mediation of Christ (wherein these Angels have a share though not to redeem or raise them from their Fall (as man) yet to confirm and keep them from falling) I say, by the mediation of Christ that possibility is removed. Christ hath changed their possibility to sin, into an impossibility of sinning. This is a glorious privilege indeed, and that which all the Saints shall have in glory. Redemption hath not only bettered the condition of man, but the condition of Angels. Now they all excel in strength, doing the ⟨p. 138⟩commandments of God, and hearkening to the voice of his word for ever. Psal. 103. 20.

Secondly, I answer, although in the Angels there is no actuall unfaithfulnesse or folly, yet there is possible folly & unfaithfulnesse in Angels; and, this potentiality is the thing here meant or aimed at. ¹The Holy Angels that now stand are wise and faithfull altogether, yet considered in themselves (not as confirmed by Christ) they may fall; their condition is altered, but their constitution is the same. It is otherwise with man (which makes a wide difference between Angels and men.) Man not only hath a potentiality to be foolish & unfaithfull, but man is actuall foolish and unfaithfull; yea man in himself is nothing else, but a bundle of folly and unfaithfulnesse. Whereas Angels in themselves, or considered in their naturall constitution, have no folly actually in them at all. The nature of man is nothing but sinne, and Angels have no sinne at all in their nature; they only have a potentiality, a possibility in their nature to sinne. So then, we must understand this charge of folly with two cautions concerning Angels. First, there was not any folly concreated with them, their nature is purely pure. Secondly, they have not contracted any folly into their nature. The folly of the good Angels is but like the folly of man in the state of innocency, when he had only a power to sin: which possibility of Angels to sin is by the mediation of Christ (wherein these Angels have a share though not to redeem or raise them from their Fall (as man) yet to confirme and keep them from falling) I say, by the mediation of Christ that possibility is removed. Christ hath changed their possibility to sin, into an impossibility of sinning. This is a glorious priviledge indeed, and that which all the Saints shall have in glory. Redemption hath not only bettered the condition of man, but the condition of Angels. Now they all excell in strength, doing the