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is taught by his Spirit, if he should be subject to the judgment and correction of men, that would argue that the mind of the Lord itself was subject to human correction.
 1 Cor. iv. 6. “And these things, brethren, I have in a figure transferred to myself and to Apollos, for your sakes, that ye might learn not to think of men above that which is written, that no one of you be puffed up for one against another." It seems that it was not Paul and Apollos particularly that the Corinthians were divided about ; but what the apostle means, when he says, “some say they are of Paul, and others of Apollos,” is, that some were for one teacher, others for another; they over. valued their teachers, and built their faith upon them. He mentions his own name, and that of Apollos, personating any human teachers whatsoever; he transferred it in a figure to himself and Apollos, that they might not be apt to suspect that he reproved them for being for this and that man, out of respect to himself; he would not have them set too much by men, though it were himself.
 1 Cor. ix. 16. “For though I preach the gospel, I have nothing to glory of.” That is, In case I had a dependence upon preaching the gospel for a livelihood, then might it be said that necessity is laid upon me. Yea, wo is unto me if I preach not the gospel. That this is what the apostle means, I think is evident by the context.
 1 Corinth. xi. 14. “Doth not even nature itself teach you that if a man have long hair, it is a shame unto him?" Having the head covered by long custom, had been used to denote subjection; and as a mark of subjection in man, it was plainly against nature itself. The plain light of nature had taught all nations the superiority of man to woman, and his rights to rule over her. The apostle had been pleading against man's wearing long hair, or his covering the head only on this score, that it was a debasing of man below the place that God had put him in, that it was unnatural and a shame, a debasing of man, and consusion of the order of nature, and in this sense against nature. In this nature teaches the contrary, it is a disgrace to him, atipia, to appear below the woman, a debasing of bim below bis nature, and therefore nature teaches the contrary; not but that, if having the head uncovered were a sign of subjection, it would have been as much against nature for the man to have his head uncovered. And that which is against nature in this sense, is against it in a proper sense. It is against nature in a proper sense, to bow down before an idol, because it is against nature to adore an idol; and bowing down, by universal custom, is used to denote
adoration ; but if bowing down by universal custom were used to denote contempt, it would not be against nature.
 1 Corinth. xii. 8, 9, 10, 11, 12. “Charity never faileth: but whether there be prophecies, they shall fail;
-For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, - -Now we see through a glass darkly," &c. There is a twofold failing or ceasing of those miraculous and other common gifts of the Spirit, both of which the apostle has doubtless respect to : one is their failing at the end of the present state of probation, or the present imperfect state of God's people in time, with respect to particular persons that have common gifts, at death, and with respect to the church of God col. lectively considered, at the end of the world; and the other is the failing of miraculous gifts in the church of Christ, even while yet remaining in its temporary and militant state, as they failed at or abont the end of the apostolic age, that first and more imperfect, and less settled and established state of the Christian church, before it was wholly brought out from under the Mosaic dispensation, wherein it was under tutors and governors, and before the canou of the scripture was fully completed, and all parts of it thoroughly collected and established. Miraculous, and other common gists of the Spirit, cease at the end of the imperfect state of the church; wherein the church knows in part, and is in a state of childhood in comparison of the more perfect state that follows. So there is a twofold perfect state of the church to answer them, wherein the church may be said to be in a state of manhood, with respect to that more imperfect state that they succeed. The first state of the church, in its first age on earth, before the canon of the scripture was completed, &c. is its imperfect state, wherein the church knows in part, and is as a child, and speaks, and understands, and thinks as a child, and sees through a glass darkly, in comparison of the state of the church in its latter ages, wherein it will be in a state of manhood, in a perfect state, and will see face to face in comparison of what it did in its first infant state; and so the gift of prophecy and tongues, &c., ceased at the end of the church's age of childhood, but cbarity remains when the elder age of the church comes, and when it shall put away childish things. That age shall be an age of love, but there shall be no miraculous gifts of the Spirit, as being needless and more proper helps for the church in a state of infancy, than in that state of manhood.
Again, the church, all the while it remains in a militant state, is in an imperfect state, a state of childhood, sees through a glass darkly, thinks, speaks, and understands as a child in com
parison of what it will be in its heavenly and eternal state, when it shall be come to the measure of the stature of the fullness of Christ; when it shall see face to face, and know as it is known, then it shall pot away such childish things, as the miraculous gifts of the Spirit, but love shall gloriously prevail. The world shall be a world of love. If we thus understand the apostle, it fully proves that the gifis of tongues, and miracles, &c., are not to be upheld in the church in the Millennium.
 1 Corinth. xii. 13. “And now abideth faith, hope, charity; these three, but the greatest of these is charity.” The apostle in this place is not comparing these together as three distinct graces, but gifts of the Spirit of God. They cannot be properly three distributively distinct graces, or saving virtues, because charity or love is the sum of all saving virtue, as abundantly appears from the foregoing part of the chapter, and from innumerable other places of scripture. Love is an ingredient in saving faith, and is the most essential thing in it, is its life and soul, and so it is in hope. The apostle is here comparing gifts of the Spirit, and not graces, as is manisest from the last verse of the foregoing chapter, and the former verses of this and the beginning of the next; what is in faith and hope, which is distinct from love, which are principles or exercises of mind that are called also by those names of faith and hope, though they are not Christian, and saving faith and hope, yet they are principles that are gifts of God. And in those three gifis of the mind, Faith, Hope, and Love, are the three gifts into which all Christianity, as a principle in the mind, is to be resolved.
The first, viz. Faith, as distinct from love, hath its seat purely in the understanding, and consists in an understanding of divine things, and an apprehension of their reality. Hope, if we mean that hope that is distinct from love, has its seat both in the understanding and natural will, or inclination, and apprebends not only the reality of divine things, but our interest in them.
Love has its seat in the spiritual will, and apprehends divine things as amiable; and in these three consists the whole of that respect that the mind of man has to divine things wherein the Christianity of the mind consists; and those three, when joined together and united in one, constitute saving Faith, or the soul's savingly embracing Christ, and Christianity. But of these three constituents of justifying Faith, Love is the greatest : the other two are the body, that is, the soul.
 1 Corinth. xv. 28. “And when all things shall be subdued unto him, then shall the Son also himself be subject
unto him that put all things under him, that God may be all in all." Christ as Mediator has now the kingdom and government of the world so committed to him, that he is to all intents and purposes in the room of bis Father.
He is to be respected as God himself is, as supreme, and absolute, and sovereign Ruler. God has left the governinent in his hands wholly, now since his exaltation, that he may himself have the accomplishment, and finishing of those great things for which he died. He is made head over all things to the church until the Con. summation; and he is now king of the church, and of the world, in his present state of exaltation. He is not properly a subordinate ruler, because God hath entirely left the government with him, to his wisdom, and to his power. But after Christ has obtained all the ends of his labours and death, there will be no farther occasion for the government's being after that manner in his hands. He will have obtained by his government, all the ends he desired; and so then God the Father will resume the government, and Christ and his church will spend eternity in mutual enjoyinent, and in the joint enjoyment of God; 'not but that Christ will still be the king and head of his church, he will be as much their head of influence and source of good and happiness as ever. But with respect to government, God will be respected as supreme orderer, and Christ with his church united to him, and dependent on him, shall together receive of the benefit of his government.
 1 Corinth. xvi. 21, 22, 23, &c. “The salutation of me, Paul, &c. If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha. The grace of the Lord Jesus Christ be with you.” The apostle concludes his epistle with a curse and a blessing; he curses all that do not love the Lord Jesus Christ, but yet he blesses all that are of the church of Corinth; by which it is evident that those that are regularly of the communion of the Christian church are visible lovers of the Lord Jesus Christ, that is, they are so looked upon in public charity, and treated as if they were really such.
 2 Corinth. i. 24. “Not for that we have dominion over your faith," &c.; this verse is to be joined to the 14th verse.
 2 Corinth. ii. 14, 15, 16. — “Maketh manifest the favour of his knowledge by us in every place. For we are unto God a sweet savour of Christ in them that are saved, and in them that perish. To the one we are the savour of death, unto death, and to the other we are the savour of life unto life." This last verse might more literally, and more properly have
been translated thus: “ To those indeed we are a savour of death unto death, but to these a savour of life unto life," which makes the sense much less perplexed. Ministers are, as it were, the vessels that carry the sweet ointment of the name of Christ, whose name is said to be as ointment poured forth. Christ is the fragrant rose. That knowledge of Christ that is diffused by his ininisters is the savour of this rose, and this is the savour that the apostle speaks of, which in the 14th verse he calls the savour of his knowledge. This is always a sweet savour to God. The name of Christ is ever delightful to God, and the preaching of Christ in the world, whether to elect or reprobates, is acceptable to God, as he delights in having the name of his Son glorified; for Christ's being made known to those that perish, shall be greatly to the glory of Christ. God Joves to have the name of his Son made known to all men for his Son's glory, so that the knowledge that reprobates receive of Christ, by the preaching of the gospel, is a sweet savour to God; for wherever the name of Christ is found, it is acceptable to God. But
yet it is not always a sweet savour to them to whom the gospel is prcached, though it be to God. Indeed to the elect, to those that are saved, it is a sweet savour as well as to God; it is a savour of life; we are to them a savour of a living Redeemer; they believe him to be a risen and glorified Redeemer. He is a savour of life unto life, i. not only a sweet savour as of a living Redeemer, but a refreshing, renewing, life-giving savour.
But to them that perish he is a savour of death unto death; the preaching of Christ crucified is not a sweet savour unto them, but an odious savour, as of a slain dead carcass; they do not believe his resurrection; they look upon him dead still; and the doctrine of Christ crucified is nauseous to them ; it is a savour of death unto death.
 2 Corinth. iii. 17. “Where the Spirit of the Lord is, there is liberty.” It seems to refer to that place, li. Psalm, 12th verse, where the Spirit of God is called the free spirit.
 2 Corinth. ii. 17, 18. “Where the Spirit of the Lord is, there is liberty ;" that is, freedom of looking; and bebold our sight is not hindered as the children of Israel's was, but we have liberty to see. “But we all with open face beholding as in a glass the glory of the Lord;" with open face, not covered with a veil
, as Moses' lace was, as in the 7th and 13th verses; (are changed into the same iniage;) as Moses was by beholding God's brightness, his own face shone ; [from glory to glory;] that is, changed from VOL. IX.