There are three ways of meeting divine chastening: We may "_despise_" it, as something commonplace--something that may happen to any one; we do not see _the hand of God_ in it. Again, we may "_faint_" under it, as something too heavy for us to bear--something entirely beyond endurance; we do not see _the Father's heart_ in it, or recognize His gracious object in it, namely, to make us partakers of His holiness. Lastly, we may be "_exercised_" by it. This is the way to reap "the peaceable fruit of righteousness afterward." We dare not "_despise_" a thing in which we trace the hand of God: we need not "_faint_" under a trial in which we plainly discern the heart of a loving Father, who will not suffer us to be tried above what we are able, but will with the trial make an issue, that we may be able to bear it, and who also graciously explains to us His object in the discipline, and assures us that every stroke of His rod is a proof of His love, and a direct response to the prayer of Christ in John xvii. 11, wherein He commends us to the care of the "Holy Father," to be kept according to that name and all that name involves. Furthermore, there are three distinct attitudes of heart in reference to divine chastening, namely, subjection, acquiescence, and rejoicing. When the will is broken, there is subjection; when the understanding is enlightened as to the object of the chastening, there is calm acquiescence; and when the affections are engaged with the Father's heart, there is rejoicing, and we can go forth with glad hearts to reap a golden harvest of the peaceable fruit of righteousness, to the praise of Him who, in His painstaking love, undertakes to care for us and to deal with us in holy government, and concentrate His care upon each one as though there were but that one to attend to.