Of course the fragmentary sentence in our second text needs to be completed from the context, and so completed will stand, God chastens us for our profit, that we should be partakers of His holiness.' Now let us consider for a moment the thought that the true meaning of life is discipline. I say discipline rather than chastening,' for chastening simply implies the fact of pain, whereas discipline includes the wholesome purpose of pain. The true meaning of life is not to be found by estimating its sorrows or its joys, but by trying to estimate the effects of either upon us. The true value of life, and the meaning of all its tears and of all its joys, is what it makes us. If the enormous effort which struck the Preacher issues in strengthened muscles and braced limbs, it is not vanity.' He who carries away with him out of life a character moulded as God would have it, does not go in all points naked as he came.' He bears a developed self, and that is the greatest treasure that a man can carry out of multitudinous toils of the busiest life. If we would think less of our hard work and of our heavy sorrows, and more of the loving purpose which appoints them all, we should find life less difficult, less toilsome, less mysterious. That one thought taken to our hearts, and honestly applied to everything that befalls us, would untie many a riddle, would wipe away many a tear, would bring peace and patience into many a heart, and would make still brighter many a gladness. Without it our lives are a chaos; with it they would become an ordered world.
But the recognition of the hand that ministers the discipline is needed to complete the peacefulness of faith. It would be a dreary world if we could only think of some inscrutable or impersonal power that inflicted the discipline; but if in its sharpest pangs we give reverence to the Father of spirits,' we shall live.' Of course, a loving father sees to his children's education, and a loving child cannot but believe that the father's single purpose in all his discipline is his good. The good that is sought to be attained by the sharpest chastisement is better than the good that is given by weak indulgence. When the father's hand wields the rod, and a loving child receives the strokes, they may sting, but they do not wound. The' fathers of our flesh chasten us after their own pleasure,' and there may be error and arbitrariness in their action; and the child may sometimes nourish a right sense of injustice, but the Father of spirits' makes no mistakes, and never strikes too hard. He for our profit' carries with it the declaration that the deep heart of God doth not willingly afflict, and seeks in afflicting for nothing but His children's good.
Nor are these all the truths by which the New Testament completes and supersedes the Preacher's pessimism, for our text closes by unveiling the highest profit which discipline is meant to secure to us as being that we should be partakers of His holiness.' The Biblical conception of holiness in God is that of separation from and elevation above the creature. Man's holiness is separation from the world and dedication to God. He is separated from the world by moral perfection yet more than by His other attributes, and men who have yielded themselves to Him will share in that characteristic. This assimilation to His nature is the highest profit' to which we can attain, and all the purpose of His chastening is to make us more completely like Himself. The fathers of our flesh' chasten with a view to the brief earthly life, but His chastening looks onwards beyond the days of' strife and vanity' to a calm eternity.
Thus, then, the immortality which glimmered doubtfully in the end of his book before the eyes of the Preacher is the natural inference for the Christian thought of moral discipline as the great purpose of life. No doubt it might be possible for a man to believe in the supreme importance of character, and in all the discipline of life as subsidiary to its development, and yet not believe in another world, where all that was tendency, often thwarted, should be accomplished result, and the schooling ended the rod should be broken. But such a position will be very rare and very absurd. To recognise moral discipline as the greatest purpose of life, gives quite overwhelming probability to a future. Surely God does not take such pains with us in order to make no more of us than He makes of us in this world. Surely human life becomes confusion worse confounded' if it is carefully, sedulously, continuously tended, checked, inspired, developed by all the various experiences of sorrow and joy, and then, at death, broken short off, as a man might break a stick across his knee, and the fragments tossed aside and forgotten. If we can say, He for our profit that we might be partakers of His holiness,' we have the right to say We shall be like Him, for we shall see Him as He is.'
