PREFACE.

It was once the custom, among Jewish women, to cast ashes upon their heads in seasons of mourning, by way of expressing their sorrow and grief; and on all joyous and festive occasions they wore, as an ornament of the head, an elegant tiara, or diadem, often set with costly pearls. This diadem or headdress, called in our English version of the Jewish Scriptures "BEAUTY," was indicative of the inward joy and gladness of the wearer. It denoted a state the opposite of mourning. It, therefore, became customary among the Jews, when they wished to convey the idea that a state of sorrow and mourning had been succeeded by one of gladness and rejoicing, to say that the diadem had taken the place of the ashes. Hence the origin and import of that form of expression in Isaiah, "BEAUTY FOR ASHES," which we have chosen as an appropriate title to the following treatise: Appropriate—because the state of mind in which the Old doctrine concerning the condition of little children after death seems to have originated, is one of such apparent sadness and gloom, as is fitly symbolized by ASHES cast upon the head; while the beau

tiful DIADEM, which was worn on occasions of festivity and joy, is an equally fit symbol of that opposite and joyous state, which the New doctrine on this subject can hardly fail to induce. The Old doctrine is a sad one, and consorts only with gloom; while the New doctrine is cheerful, and gladdens the heart with its serene sunshine.

For most of the authorities cited in PART I., the author thankfully acknowledges his indebtedness to the writer of some interesting and able articles in the Christian Examiner for 1827 and '28, in reply to the Rev. Dr. Beecher, on the subject of infant damnation.

To all who may deem the contrast between the Old and the New doctrine, as exhibited in the following pages, sufficient to justify the title adopted, I cordially commend a diligent and faithful perusal of the writings of the New Church; assuring them, as I do from a knowledge acquired by a patient and thorough personal examination of these writings, that, upon all other theological questions, they will find the contrast between the Old and the New equally striking.

B. F. B.

Brooklyn, October 30, 1855,