it not. The word is no where used in the scripture but in this place; it signifies to set lightly by, not to value any thing according to its worth and use; and not to esteem them as we ought, not to improve them to their proper end; not to comply with the will of God in them, is, interpretatively to despise them; wherefore, the evil cautioned against, is, want of a due regard to divine admonitions and instructions in our troubles, either through inadvertency, or stout heartedness. Note, It is a tender case to be under troubles and afflictions, which requires our utmost diligence, watchfulness, and care about it; God is in it, acting as a father and a teacher, if he be not duly attended to, our loss by them will be inexpressible.

§. The next caution is, that we "faint not when we are (ελeyxoμɛvoi) reproved;" for this is the next evil we are liable to under troubles and afflictions. The word signifies a reproof by rational conviction; the same thing materially with chastisement is intended; but under this formal consideration, that there is in that chas tisement a convincing reproof. God, by discovering to ourselves our hearts and ways, it may be in things which we before took no notice of, convinceth us of the necessity of our troubles and afflictions. He makes us understand, wherefore it is that he is displeased with us; and what is our duty hereon is declared, Habak. ji, 1-4. Namely, to accept of his reproof, to humble ourselves before him, and to betake ourselves to the righteousness of faith for relief.

$6. We now observe;

1. It is a blessed effect of divine wisdom that the sufferings we undergo from men, for the profession of the gospel, shall be also chastisements of divine love for our spiritual advantage.

2. The gospel never requires our suffering, but when, as we shall find if we examine ourselves, we stand in need of the divine chastisement.

3. When by the wisdom of God we can discern that what we suffer is, on the one hand, for the glory of God and the gospel; and is, on the other, necessary, for our own sanctification, we shall be patient and persevering.

4. Where there is sincerity in faith and obedience, let not men despond when called to suffer for the gospel, seeing it is the design of God by those sufferings to purify and cleanse them from their present evil frames.

§7. 1. When God's chastisements in our troubles and afflictions are reproofs also; when he gives us a sense in them of his displeasure against our sins, and we are reproved by him; yet even then he requires of us, that we should not faint nor despond, but cheerfully apply ourselves to his mind and calls. This is the hardest case a believer can be exercised with, when his troubles and afflictions are also in his own conscience reproofs for sin.

2. A sense of God's displeasure against our sins, and of his reproving us for them, is consistent with an evidence of our adoption; yea, may be itself an evidence of it, as the apostle proves in the next verses.

3. The sum of instruction in this verse is, that a due consideration of this sacred truth-that all our troubles, persecutions, and afflictions are divine chastisements and reproofs, whereby God evidenceth to us our adoption, and his instructing of us for our advantage —is an effectual means to preserve us in patience and perseverance to the end of our trials.

VERSE 6.

For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

$1. The same divine testimony continued. 2. The first part of the testimony explained by several instructive particulars. $3. The second branch explained. §4. Observations.

§1. THE apostle proceeding with the divine testimony, retaining the sense of the whole exactly, changeth the words in the latter clause; for instead of, "and as a father the son in whom he delighteth," with whom he is pleased, he supplies "and scourgeth every son whom he receiveth." In the Proverbs the words are exegetical of those foregoing, by an allusion to an earthly parent; "For whom the Lord loveth he correcteth, even as a father the son in whom he delighteth." In this text they are farther explanatory of what was before affirmed; but the sense in both places is absolutely the same.

This, saith he, is the way of God; thus it seems good to him to deal with his children; thus he may do, because of his sovereign dominion over all; may not he do what he will with his own? This he doth in infinite wisdom, for their good and advantage; as also to evidence his love to them, and care of them.

§2. In the first part of the testimony given to the sovereignty and wisdom of God, in the ways and methods of his dealings with his children, we are instructed,

1. That love is antecedent to chastening; he chastens whom he loves. The love, therefore, here intended, is the love of adoption; that is, the love of benevolence, whereby he makes men his children, and his love of complacence in them when they are so.

2. Chastising is an effect of his love. It is not only consequential to, but springs from it: wherefore, there is nothing properly penal in the chastisements of believers. Punishment proceeds from love to justice, not from love to the person punished; but chastisement is from love to the person chastised, though mixed with displeasure against sin.

3. It is required in chastisement, that the person be in a state wherein there is sin, or that he be a sinner; so that sin should have an immediate influence to the chastisement, as the meritorious cause of it: for the end of it is, "to take away sin," to subdue it, to mortify it, to increase holiness. There is no chastisement in heaven or in hell. Not in heaven, because there is no sin; not in hell, because there is no amendment. Chastisement, therefore, is a companion of them that are "in the way," and of them only.

4. Divine love and chastening in this life are inseperable. "Whom he loveth;" that is, whomsoever he loveth, "he chasteneth;" none goes free. It is true, there are different degrees and measures of chastisements, which comparatively make some seem to have none, and some to have nothing else. But absolutely the divine (Taidesa) instructive chastisement, is extended to all the family of God, as we shall see.

5. Where chastisement evidenceth itself not to be penal-as it doth many ways, with respect to God the author of it, and those who are chastised-it is a broad seal set to the patent of our adoption, which the apostle proves in the following verses.

6. This being the way and manner of God's deal ing with his children, there is all the reason in the world why we should acquiesce in his sovereign wisdom therein, and not faint under his chastisement.

7. No particular person hath any reason to complain of his portion in chastisement, seeing this is the way of God's dealing with all his children, 1 Pet. iv, 12; v, 9.

§3. The latter clause of this divine testimony, as expressed by the apostle "and scourgeth every son whom he receiveth”—being, as it is generally understood, the same with the former assertion, expressing somewhat more earnestness, may seem to need no farther exposition, the same truth being contained in the one and the other. But, I confess, that in my judgment there is something peculiar in it, which I shall propose, and leave to the reader.

The particle (de) and, may rather be, etiam, even, or also, moreover. The verb "scourgeth," argues at least a peculiar degree or measure in chastisement, above what is ordinary; and it is never used but to express a high degree of suffering. A scourging is the utmost which is used in (Taideα) corrective intsruction. Wherefore the utmost that God inflicts on any in this world is included in this expression. (Пapadexɛlai) receiveth, accepteth, owneth, avoweth; the word whereby God declares his rest and acquiescence in Christ himself, Esai. xlii, 1; so that it includes an especial approbation. (Пavia viov) every son, is not to be taken universally, but is restrained to such only as God doth so accept. I am, therefore, induced to judge this to be the meaning of the words, viz. "yea, also, he severely chastiseth above the ordinary measure those sons whom he accepts, and peculiarly delights in." This gives a distinct sense, and doth not make it a mere repetition; and the truth contained herein is highly necessary to the support and consolation of many of God's children. For when they are signalized by affliction; when all must take notice that they are scourged in a peculiar