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whom he loves. So it is with any father. He hath first the love of a father, before he chastens his son. Whatever therefore is the same materially with the chastisement of children, if it be where the love of adoption doth not precede, is punishment. 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 complacency in them when they are so.

Obs. III. Chastising is an effect of his love. It is not only consequential unto it, but springs from it. Wherefore there is nothing properly penal in the chastisements of believers. Punishment proceeds from love unto justice, not from love unto the person punished. Chastisement is from love to the person chastised, though mixed with displeasure against his sin.

Obs. IV. Unto chastisement is required, that the person chastised be in a state wherein there is sin, or that he be a sinner; but he is not properly chastised because he is a sinner, so as that sin should have an immediate influence into the chastisement, as the meritorious cause of it. whence the person should receive a condignity of punishment thereunto. But the consideration of a state of sin is required unto all chastisement; for the end of it is to take away sin, to subdue it, to mortify it, to give an increase in grace and holiness, as we shall see. There is no chastisement in heaven nor in hell. Not in heaven, because there is no sin; not in hell, because there is no amendment. Chastisement is a companion of them that are in the way, and of them only.

Óbs. V. Divine love and chastening are inseparable.—' Whom he loveth,' that is, whomsoever he loveth; none goes free, as the apostle declares immediately. It is true, there are different degrees and measures of chastisements; which comparatively makes some seem to have none, and some to have nothing else. But absolutely the divine Taideia, or instructive chastisement, is extended unto all in the family of God, as we shall see.

Obs. VI. Where chastisement evidenceth itself (as it doth many ways with respect unto God the author of it, and those that are chastised) not to be penal, it is a broad seal set to the patent of our adoption; which the apostle proves in the following verses.

Obs. VII. This being the way and manner of God's dealing 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 chastise

ment.

Obs. VIII. 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.

Secondly. The latter clause of this 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, expressed with somewhat more earnestness, would need no farther exposition, the same truth being contained in the one and the other. But I confess, in my judgment, there is something peculiar in it, which I shall propose, and leave it unto that of the reader. And,

1. The particle de is nowhere merely conjunctive, signifying no more but 'and,' as we and others here render it. It may rather be etiam, ' even,' or also,'' moreover.'

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2. The verb μaoтiyoi, scourgeth,' argues at least a peculiar degree and measure in-chastisement, above what is ordinary. And it is never used, but to express an high degree of suffering. A scourging,' is the utmost which is used in aidata, or corrective instruction. Wherefore, the utmost of what God inflicts on any in this world, is included in this expression.

3. By Tapadeɣeral, receiveth, accepteth, owneth, avoweth,' the apostle expresseth in the original; the word whereby God declares his rest, acquiescence, and well pleasing in Christ himself, Isa. xlii. 1. So that an especial approbation is included herein.

4. Пlavra viov, 'every son,' is not to be taken universally: for so every son is not scourged, but it is restrained unto such sons as God doth so accept.

On these considerations, I am induced to judge this to be the meaning of the words; namely, 'Yea, even also he severely chastiseth, above the ordinary degree and measure, those sons whom he accepts and delights in, in a peculiar manner. For, 1. This gives a distinct sense of this sentence, and doth not make it a mere repetition in other words of what went before. 2. The introductive particle and meaning of the words themselves, require that there be an advancement in them, above what was before spoken. 3. The dealings of God in all ages, as unto sundry instances with his children, hath been answerable hereunto. 4. The truth contained herein, is highly necessary unto 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 manner, and suffer beyond the ordinary measure of the children of God, they are ready to despond, as Job was, and David, and Heman, and be utterly discouraged. But a due apprehension hereof, (which is a truth, whether intended here or not, as I judge it is,) namely, that it is the way of God to give them the severest trials and exercises, to scourge them, when others shall be more lightly chastened, whom he loves, accepts of, and delights in, in a peculiar manner, will make them lift up their heads, and rejoice in all their tribulations. See Rom. v. 3 -5, viii. 35-39; 2 Cor. vi. 4-10, xi. 23-28; 1 Cor. iv. 9-13.

The reasons and ends of God's dealing thus with those whom he owneth and receiveth in a peculiar manner, with that provision of heavenly consolation for the church, with holy weapons against the power of temptation in such cases, as that complained of by Heman, Ps. lxxxviii. which are treasured up in this sacred truth, are well worthy our enlargement on them, if it were suitable unto our present design.

VER 7.Ει παιδειαν ὑπομενετε, ὡς υἱοις ύμιν προσφέρεται ὁ Θεός" τις γαρ εστιν υἱος όν ου παιδεύει ὁ πατηρ.

Пaidetav úлоμEVETE. Vul. Lat. In disciplina perseverate. Rhem. 'Persevere ye in discipline;' neither to the words, nor to the sense of the place.

Vobis offert se Deus.

Ύμιν προσφερεται ὁ Θεός.

doth offer himself unto you.' Exhibebit, or exhibet. Syr.

MIST 787, Dealeth with you, as with children.'

Пarnp, pas, 'his father.'

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Tremellius renders the Syriac, 'Endure therefore chastisement, because God dealeth with you as with children,' which somewhat alters the sense of the original, but gives that which is good and wholesome.

VER. 7.-If you endure chastening, God dealeth with you as with sons. For what son is he whom the Father chasteneth not?

It is not a new argument that is here produced, but an inference from, and an especial application of, that foregoing, and the exhortation confirmed by it. There are three things in the words.

1. A supposition of the performance of the duty exhorted unto: 'If you endure,' &c.

2. The benefit or advantage obtained thereby: 'God dealeth,' &c. 3. An illustration of the whole, by a comparison with men in their dealings: For what son,' &c.

First. As to the first, the Vulgar reads, as we observed, 'Persevere ye in discipline;' probably for u, reading us, and taking voμevere, in the imperative mood. But as ὑπομενειν εἰς παιδειαν, is no proper Greek expression, so the sense is obscured by it. There is therefore a supposition in the words, ' If you do comply with the exhortation.'

Both the words have been opened before. Slichtingius, Grotius, &c. would have vrouevere to signify only to undergo,' to endure the sorrow and pain of afflictions, without respect to their patience or perseverance in enduring of them. And so, saith Grotius, is the word used James i. 12, which is quite otherwise, as every one will discern, that doth but look on the text. Nor is it ever used in the New Testament, but to express a grace in duty, a patient endurance, So is it twice used in this chapter before, ver. 1, 2. And there is no reason here to assign another sense unto it. Besides, a mere suffering of things calamitous, which is common unto mankind, is no evidence of any gracious acceptance with God. 'If you endure,' that is, with faith, submission, patience, and perseverance, so as not to faint.

The Taidetav, chastisement,' intended, we have before declared.

This therefore is that which the apostle designs: If,' saith he, 'afflictions, trials, and troubles, do befal you, such as God sends for the chastisement of his children, and their breeding up in his nurture and fear, and you undergo them with patience and perseverance, if you faint not under them, and desert your duty.' And,

This patient endurance of chastisements, is of great price in the sight of God, as well as of singular use and advantage to the souls of them that believe. For,

Secondly. Hereon God dealeth with you as with sons. The word προσφέρεται is peculiar in this sense. 'He offereth himself unto you,' in the oxos, the habit of a father to his children. He proposeth himself unto you, and acteth accordingly; not as an enemy, not as a judge, not as towards strangers, but as towards children. I think, 'he dealeth with you,' doth scarce reach the importance of the word.

Now the meaning is not, that hereupon, on the performance of this duty, when you have so done, God will act towards you, de violç, 'as sons; for this he doth in all their chastisements themselves, as the apostle proves. But hereby it will evidently appear, even unto yourselves, that so God deals with you; you shall be able in all of them, to see in him the discipline and acting of a father towards his sons. As such, he will present himself unto you. Wherefore,

Obs. I. Afflictions or chastisements are no pledges of our adoption, but when and where they are endured with patience.-If it be otherwise with us, they are nothing but tokens of anger and displeasure. So that, Obs. II. It is the internal frame of heart and mind under chastisements, that lets in and receives a sense of God's design and intention towards us in them.-Otherwise no man knoweth love or hatred by all that is before him; no conclusion can be made one way or other from hence, that we are afflicted. All are so, the best and worst; or may be So. But it is unto us herein, according unto our faith and patience If the soul do carry itself regularly and obedientially under its of the every grace will so act itself as to beget in it a secret evidep love of God, and a view of him as of a father. If o multuate, repine, faint, and are weary, no sense of pernal love can enter into them, until they are rebuked and brough into a composure. Obs. III. This way of dealing becomes the relation between God and believers, as father and children; namy, that he should chastise, and they should bear it patiently. This makes it evident that there is such a relation between them, and is the apostle illustrates from the way and manner of men, in that relation one to another.

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Thirdly. For what son is he whom the Father chasteneth not?" Think not strange hereof: it is that which necessarily follows their relation, for what son.' The apostle doth not take his allusion from matter of fact, but of right and duty; for there are many, too many sons, that are never chastised of their fathers, which commonly ends in their ruin. But he supposeth two things. 1. That every son will more or less stand in need of chastisement. 2. That every wise, careful, and tender father, will in such cases chasten his son. Wherefore, the illustration of the argument is taken from the duty inseparably belonging unto the relation of father and sons. For thence it is evident, that God's chastening of believers is his dealing with them as sons.

VER. 8.-Ει δε χωρις εστε παιδειας, ἧς μετοχοι γεγονασι παντες, αρα νόθοι εστε, και ουχ υἱοι.

Noto Syr. 7, aliens, foreigners, strangers.' Vul. Lat. Adulteri, which the Rhem. render bastards,' because of the palpable mistake in the Latin. Bez. Supposititii; which, as Renius on Valla observes, is úπoCoλtuatot, properly spurii, bastards,' children illegitimate, who have no right to the inheritance.

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VER. 8. But if you be without chastisements, whereof all are partakers, then are you bastards, and not sons.

The rule which the apostle hath laid down concerning chastisements,

as a necessary inseparable adjunct of the relation between father and sons, is so certain in nature and grace, that to the inference which he hath made on the one hand, unto the evidence of sonship from them, he adds here another no less to his purpose on the other; namely, that those who have no chastisements are no sons, no children.

There is in the words, 1. A supposition of a state without chastisement. 2. An application of the rule unto that state: all sons are chastised. 3. An inference from both, that such persons are bastards, and not sons; whereunto we must add the force of this reasoning unto his present purpose.

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First. The introduction of the supposition by a de, but if,' declares that what he speaks is of another contrary nature unto that before proposed; but if it be otherwise with you, namely, that you are, xwpis waduac, without chastisement.'

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1. Take chastisement materially for every thing that is grievous or afflictive, and no man is absolutely without it. For all men must die, undergo the weaknesses or troubles that lead thereunto; and commonly this is most grievous unto them that have had least trouble in their lives. But comparatively some, even in this sense, are freed from chastisement. Such the Psalmist speaks of, There are no bands in their death, butir strength is firm; they are not in trouble as other men, neither are the, plagued like other men,' Ps. lxxiii. 4, 5, which he gives as a character or he worst sort of men in the world.

2. But this is not the chassement here intended: we have shown before that it is an eruditing,structive correction, and so doth the design of the place require that it shald here signify. And this some professors of Christian religion may be whout absolutely. Whatever trouble they may meet withal, yet they are not under divine chastisements for their good. Such are here intended. Yet the apostle's design may reach farther; namely, to awaken them who were under troubles, but were not sensible of their being divine chastisements, and so lost all the benefit of them. For even such persons can have no evidence of their sonship, but have just ground to make a contrary judgment concerning themselves.

Secondly. To confirm his inference, the apostle adds the substance of his rule : Ης μετοχοι γεγονασι παντες, whereof all are partakers. The Syriac reads it, wherewith every man is chastised;' but it must be restrained to sons, whether the sons of God or of men, as in the close of the foregoing verse. This therefore the apostle is positive in, that it is altogether in vain to look for spiritual sonship without chastisement. They are partakers of it, every one of his own share and portion. There is a general measure of afflictions assigned unto the church, head and members, whereof every one is to receive his part, Col. i. 24.

Thirdly. The inference on this supposition is, that such persons, apa νόθοι εστε και ουχ υἱοι, are bastards, and not sons.' Their state is expressed both positively and negatively, to give the greater emphasis unto the assertion. Besides, if he had said only, 'ye are bastards,' it would not have been so evident that they were not sons, for bastards are sons also. But they are not such sons as have any right unto the

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