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VERSES 9, 10,

Moreover, we have had fathers of our flesh, who chastened us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits and live? for they verily for a few days chastened us, after their own pleasure, but he for our profit, that we might be partakers of his holiness.

$1. The design and nature of the argument. (3, 4 (1.) Exposition. The special end of divine chastening. $5. What God requires of us under them; subjec tion. 6. The consequent of this subjection. $7. (II.) Observations.

§1. THE design of these words is, farther to evince the equity of the patient enduring divine chastisement: which is done on such cogent principles of conviction as cannot be avoided, and which are of two sorts: the first is from the light of nature; that children ought to obey their parents, and submit to them in all things: the other is from the light of grace; that there is an answerable relation between God and believers, as is between natural parents and their children, though it be not of the same nature. The whole strength of the argument depends on these undoubted principles.

§2. (I.) "We have had fathers of our flesh." That learned man did but indulge his unbridled fancy, who would have these "fathers" to be the teachers of the Jewish church, which, how they should come to be opposed to the Father of spirits, he (as might be expected) could not imagine. Those from whom we derive our flesh "chastened us," they had a right to do so, and they did it "as seemed good to them." It is not said, that they did it for their mere pleasure without respect to the rule or equity, for it is the example of good parents that is intended. But they did it according to their best discretion; wherein they might fail, both as to the causes and the measure of

chastisement. The exercise of this right is "for a few days;" either a few of our own days; or it may respect the advantage which is to be obtained by such chastisements, which is only the regulation of our affections for a little season. And (EviρETOμε0) we gave them reverence; an ingenuous, modest submission, as opposite to stubbornness and frowardness. We were kept in a proper dutiful temper of mind; we did not desert the family of our parents, nor grow weary of their discipline, so as to be discouraged from our duty.

§3. "Shall we not much rather be in subjection to the Father of spirits," of our spirits? So the opposition requires; the fathers of our flesh, and the Father of our spirits; the rational soul, which is immediately created and infused, having no other father but God himself. See Numb. xvi, 22; Zech. xii, 1; Jer. xxxviii, 16, I will not deny, but that the signification of the word here may be farther extended, so as to comprise also the state and frame of our spirits in their restoration and rule, wherein also they are subject to God alone: but his being the immediate creator of them is primarily regarded.

And this is the fundamental reason of our patient submission to God in all our afflictions, that our very souls are his, the immediate product of his divine power, and under his rule alone. May he not do what he will with his own? Shall the potsherd contend with its maker?

His general end and design therein is our profit or advantage. This being once well fixed, takes off all disputes in this case. Men in their chastisements do at best but conjecture at the event, and are no way able to effect it. But what God designs shall infallibly come to pass; for he himself will accomplish, and make the means of it certainly effectual.

§4. "That we might be partakers of his holiness." The holiness of God is either that which he hath in himself, or that which he approves of, and requires in us. The first is the infinite purity of the divine nature, which is absolutely incommunicable; nevertheless, we may be said to be partakers of it, in a pecul. iar manner, by virtue of our interest in God, as God; as also by the effects of it in us, Ephes. iv, 24; as we are said to be made "partakers of the divine nature," 2Pet. i, 4; which also is the holiness of God in the latter sense, or that which he requires of us, and approves in us.

Whereas therefore holiness consists in the mortification of our lusts and affections, in the gradual renovation of of our natures, and the sanctification of our souls; the carrying on and increase of these things in us is what God designs in all his chastisements. And whereas next to our participation of Christ, by the imputation of his righteousness to us, this is the greatest privilege, glory, honor, and benefit, that in this world we can be made partakers of; we have no reason to be weary of God's chastisements, which are designed for so valuable an end.

$5. That which is required of us as children is, that we "be in subjection to him, as unto the Father of spirits." This answers to the having our earthly parents in reverence before mentioned. The same which the apostle Peter calls, "humbling ourselves under the mighty hand of God," 1 Pet. v, 6; and there may be respect to the disobedient son under the law, who refused to subject himself to his parents, or to reform upon their correction, Deut. xxi, 18; which I rather think, because of the consequent assigned to it "and live;" whereas the refractory son was to be stoned to death. And this subjection to God consists in an acquiescency in his right and sovereignty, to do what he

will with his own; an acknowledgment of his righteousness and wisdom in all his dealings with us; a sense of his care and love, with a due apprehension of the end of his chastisements; a diligent application of ourselves to his mind and will, as to what he calls us to, in an especial manner at that season; in keeping our souls by faith and patience from weariness and despondency; and finally, in a full resignation of ourselves to his will, as to the matter, manner, times, and continuance of our affliction. And where these things are not in some degree, we cast off the yoke of God, and are not in due subjection to him; which is the lands inhabited by the sons of Belial.

§6. Once more; the consequent of this subjection to God in our chastisements is, that "we shall live;" and so we shall live. Though in their own nature they seem to tend to death, or the destruction of the flesh, yet it is for life they are designed; which is the encouraging consequent, which shall be the infallible effect of of them, 2 Cor. iv, 16-18; the increase of spiritual life in this world, and eternal life in the world to come. The rebellious son who would not submit himself to correction was to die without mercy; but they whoare in subjection to God in his chastisements, shall live here and hereafter.

§7. (II.) And we may now observe:

1. As it is the duty of parents to chastise their chil dren, if need be, and of children to submit thereto; so it is good for us to have had the experience of a reverential submission to paternal chastisements, as from whence we may be convinced of the equity and necessity of submission to God in all our afflictions.

2. No man can understand the benefit of divine chastisements, who understands not the excellency of a participation of God's holiness. No man can find

any good in a bitter portion, who understands not the benefit of health. If we have not a due valuation of this blessed privilege, it is impossible we should ever make a right judgment concerning our afflictions.

3. If under chastisements we find not an increase of holiness, in some special instances or degrees, they are utterly lost, we have nothing but the trouble and sorrow of them.

4. There can be no greater pledge nor evidence of divine love in affliction, than this, that God designs by them to make us partakers of his holiness, to make us more like him.

VERSE 11.

Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. $1. Connexion and design. §2. (1.) Expostion. Affliction, not joyous but griev ous. 3. Chastisement beneficial. It yieldeth the fruit of righteousness. $4. Which is peaceable. 5. The season of yielding fruit. 6. To whom. $7. (II.) Observations, God's chastisements will be matter of sorrow to us. $8, 9. Other observations.

§1. THIS is the close of the apostle's arguing about sufferings and afflictions, their use, and our duty in bearing them with patience. The same argument he insisted upon, 2 Cor. iv, 17, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." The trouble and sorrow wherewith chastisement is accompanied he takes for granted, he will not contend about it; but he takes off all its weight, by opposing to it the superior benefit.

$2. "Now no chastening." &c. literally, "but every chastisement at present seems not to be of joy," that is, none doth seem to be so. Now; not as an adverb of time, but as an note of attention. Every chastisement, not any accepted; for what is affirmed is of the