Beauty for Ashes/Part 2/Chapter 2
CHAPTER II.
PRACTICAL DISTINCTIONS.
"A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.—Therefore by their fruits ye shall know them."—Matt. vii. 18, 20.
Since life is the end of all doctrine, therefore every doctrine must have relation to life, and every true doctrine must exert a purifying and blessed influence upon the life. One of the surest ways of distinguishing the true from the false, therefore, is by comparing the fruits which they respectively bring forth—by considering the legitimate practical tendency of the one and the other. This is the divine and infallible standard. For, saith the Lord, "Every tree is known by his own fruit; for of thorns men do not gather figs, nor of a bramble-bush gather they grapes." So the truth or falsity of every doctrine may be known by its legitimate practical tendency—by its obvious effects upon the minds of those who believe it. Now we are not unwilling that this test should be applied to the New doctrine we have been considering. We already know something of the fruits of the Old doctrine; or if not, we may easily infer them. We know that it contains no solace for that weeping mother, from whose tender embrace death has snatched away some bright-eyed cherub. We know that it cannot suppress one sigh, nor lessen one sorrow, nor mitigate one pang, nor minister one drop of comfort to her stricken soul. Nay, more:—we know that even a doubt about the salvation and happiness of her departed child—a belief in the bare possibility that her little one may be reckoned among the "reprobates," and have its eternal abode in hell, is calculated to wring with unutterable anguish that tender mother's heart. But the New doctrine, on the contrary, while it accords with reason, and Scripture, and God's matchless love, is full of sweetest consolation to the afflicted. It ministers support and comfort to bereaved parents, as no other doctrine can. It tells that fond and weeping mother, as she bends for the last time over the body of her darling child, that her little one is still alive—ay, and happier, too, than ever before; that it has gone, from the cold dull earth to the warm bright heavens—gone to dwell with the angels, and that in due time it will itself become an angel; that, as soon as its little spirit fled its earthly tenement, and its eyes opened on the scenes of the spirit-world, it beheld an angel mother smiling on it, and ready to fold it in her loving arms; that there that angel mother will love and tend it, and angel teachers instruct and guide it; that there it will play with other children, who are all learning to be good and wise; that there it will feel no pain, and know no sorrow, and endure no want; that there it will be encompassed with an atmosphere of love—shielded evermore from all baleful influences, and never know the polluting touch of sin; that every thing which greets its senses there will be full of instruction and delight; that its eye will see none but beautiful objects, and its ear listen only to love's sweet notes. Such are the things which the New doctrine teaches, and whereof it gives us sweet assurance.
Now let that mother believe all this, and will she not derive support and comfort from it? Will she not find in it a balm for her wounded spirit? Will it not give her "beauty for ashes; the oil of joy for mourning; the garment of praise for the spirit of heaviness"? Will she not dry her tears, suppress her sighs, chide her murmurs, and with resigned and trustful heart look up, and ask not—wish not—that God would give her back her child?
Nor is the instruction which the New doctrine imparts, less important than the comfort which it yields. Not only does it enable us to give up our little ones with more resigned and cheerful hearts, when God is pleased to take them from us, but it impresses upon us the importance of guiding, governing, and instructing them aright, while they remain with us. It shows us, that, if we would educate our children for heaven, we must seek to become heavenly-minded ourselves—must strive to be like the angels—must imitate their example. We must have our affections so fixed on heavenly things, that the love of heaven will shine forth in all our looks, words, and actions. Then shall we be able to lead our children by their affections, as the angels do. We must guard them as much as possible from all corrupting influences, and from whatever is calculated to call forth or excite their evils. We should earnestly strive to keep around them such a heavenly sphere, as will quicken and develop all their good affections, and stifle all the bad.
Such is some of the instruction to be derived from the New doctrine on this subject. And how it enforces upon us the importance and duty of endeavoring to make the home of our children a little heaven here below! How it entreats us not to permit any thing that "defileth, or worketh abomination, or maketh a lie," ever to enter there! All harshness and severity of judgment, all angry looks, resentful feelings, and evil speaking, all impatience, discontent, discord and moroseness, should be banished thence as so many malignant fiends. The domestic altar should be shielded from every taint of sin as from a wasting pestilence;—swept of every evil wish and word as of the seeds of death. Ever should it be as the Holy of Holies, where resteth the ark of God's covenant, where innocence and peace go hand in hand, and all is encircled with religion and love as with beautiful shining robes.
This heavenly instruction is plainly suggested by the New doctrine we have been considering—by the manner in which children are educated in heaven, and the results which are there realized. By following this instruction, we may stifle here below the hereditary evils of our children, and prevent them from ever becoming actual sins. This is the certain way to insure for them a happy and a useful life on earth, and the joys of heaven in the other world.
See what a contrast there is between the Old and the New doctrine on this subject, when placed side by side! See how they look respectively, when viewed in the light of reason and the Divine Word!
"Look here upon this picture, and on this."
Which bears most legibly the impress of heaven? Which looks like the offspring of Divine Wisdom, and which like the work of men's hands? Which is to be believed, and which denied? If the heavenly character and heavenly tendency of the New doctrine, do not clearly authenticate its heavenly origin, let it be rejected. But if they do, then its reception is sure to bring heavenly consolation.