do not these premature alliances, so far from preventing the evils above alluded to, give rise, in the long run, to the existence of a state of things infinitely more painful and disreputable than could have existed if no such union had ever taken place? In the first place the wife by being subjected to cares for which she is in no wise prepared, is led into the indulgence of tempers which, had her judgment been suffered to become matured, would have been suppressed or at least controlled, and consequently the husband would not have been exposed to attacks upon his feelings the consequence of which is a dereliction of duty on his part. In the second place, there would have been none of the bad example to children which, inevitably, begets on their part a contempt for the institution of marriage and destroys the subordination which should exist in every family. Nor does the evil stop here. A young man, with capacities that fit him for playing a distinguished part in the drama of life, finds his energies paralysed and his hopes blasted by the scenes of domestic discomfort and wrangling to which he is constantly exposed. His mind, harrassed by petty annoyances, is unfitted to grapple with the difficulties that lie in the road to preferment-he is turned aside from the path of manly effort-his buoyancy of feeling is destroyed and, instead of becoming a competitor for the prize of distinction in whatever pursuit he may have chosen, he yields himself a prey to disappointment and useless regrets. The great stimulus for effort is taken away from such a man— there is no longer a goal to which he can look forward for the consummation of his wishes. Speak to him of professional eminence and he will tell you that to him it has no charms-why should he be ambitious when there is in his very home, at his fireside, an influence that weighs him down and checks every aspiration of his spirit. Admitting that he should be successful in his struggles for honor and wealth, with whom is he to partake of the delights which they confer? Is it with the wife whose study and practice it has been to render his home uncomfortable; or the children who have been the witnesses of his humiliations and mortifications? Should he desire to mingle with the society which is calculated to inspire him with pleasurable emotions, but for which the mother of his children has no inclination, he is marked as one who forgets his domestic duties. Does he select some gifted individual of the other sex who can appreciate his gifts and extend to him the sympathy for which a sensitive mind so naturally seeks, he hears his name coupled perhaps with a want of moral rectitude which his heart would despise, and finds arrayed against him a host of slanderers ever on the alert to vilify what they cannot hope to imitate.

Such are some of the fruits of the boasted system of early marriages, which, so far from being the promoter of the morality and well-being of society, has caused more wretchedness and crime to individuals and communities than perhaps any other error of the present day. Marriage is in itself a noble, a holy institution, intended to be the great solace of the human race, and when rightly understood and appreciated, it becomes the palladium of virtue, public and private. Its end being so exalted, it should not be treated as a pastime for children in which they may gratify their appetites, but as a something reserved for the lasting comfort and reward of well regulated affection and matured judgment. Far from being like a garment to be put on and off at pleasure, it is a state intended to endure so

long as life lasts, and should be kept sanctified and unprofaned by sensuality or caprice. As the obligations it imposes are of the most enduring, refined, and sacred character, they never should be assumed except under the guidance of the purest and best regulated affection, directed by refined reflection and sound judgment. When those who enlist under its spotless banner, do so in the proper temper of mind and with the determination to practice the duties which it enjoins in a self-devoting spirit, they may confidently hope to realize all the blessings to procure the enjoyment of which it was instituted; but should its injunctions be regarded with heedlessness or contempt the consequences must be unhappiness and disgrace.

There cannot be imagined a condition on earth approaching more nearly to the bliss of redeemed spirits, than that of two persons who, with a full understanding of each other's characters, and a just appreciation of each other's virtues, come together with the resolution to do all in their power to make each other happy. Discarding all selfishness they unite themselves in order that by so doing they may be enabled to interchange, under the sanction of the strictest confidence, the kind offices dictated by unbounded affection and love, in the only true and genuine sense of the term. Placing an appropriate value upon their respective virtues and making due allowances for the failings that attach, of necessity, to human frailty, they come under the solemn obligation to cherish, protect and comfort each other through all the vicissitudes of fortune. Deceived by no hasty and evanescent ebullition of passion, they are enabled to take a correct view of the engagement into which they enter, and without flattering themselves that the future is to be an uninterrupted series of enjoyments they make up their minds to meet whatever may come with fortitude and a firm reliance on each other's constancy. It is true, that no adequate idea can be formed, in a state of celibacy, of the trials and vexations incident to the married state, nor of the changes of temper and deportment that untoward circumstances may bring about, but, resolved that let the worst come to the worst they will mutually aid each other, they are prepared to bear whatever fortune may bring with cheerfulness and propriety. They are happy in one another and await the tide of events with a placid determination to cling together and be mutual supporters in weal or woe.

Δ.

ASSOCIATIONS FOR BENEVOLENCE,

ANCIENT AND

UNIVERSAL.

BY REV. A. B. CHAPIN, M. A.

Rector of Christ Church, West Haven, and St. John's Church, North Haven."

Prove all things; hold fast that which is good.-1 Thess. v. 21.

THE chapter from which our text is taken, contains numerous precepts, designed to direct the Thessalonian Christians in the performance of their

*A Discourse, delivered in Trinity Church, New Haven, September 2, 1842, being the Third Anniversary of the I. O. O. F. of Connecticut. Published by request.

duty. In the text itself, the Apostle inculcates a most important principle, incumbent upon all men, at all times, and in all places. The pertinence of the illustration, and the force of the language, is rendered still more striking by the allusion made to the practice of testing coins, by ringing them upon a counter or touchstone. It has been debated, by commentators, whether the Apostle intended this language to apply to every thing that should come before us; or whether it was intended to apply only to Christain doctrine.* The latter, no doubt, was the leading idea in the author's mind; but nevertheless, he lays down a principle, applicable to all cases, touching which we may be called upon to judge. We are first to prove, or to make trial of those things which claim our approbation, before receiving or rejecting them. If they stand the test, we are to approve them, and in case of moral and religious duties, to hold them fast. It is our duty, and especially may we ask it of those who are not members of the Association which has come here to worship to-day, to apply this principle on the present occasion. Prove the principles of this Society, try their acts, and if they be found not only innocent, but praiseworthy, give them your sanction, if not your support. On the contrary, if they stand not this test, reject, renounce, anathematize them. But do not reject that which has not been tried, nor renounce that which has not been proved, nor anathematize that which has not been put to the test. And while we invite this examination, it is our duty and our pleasure to facilitate your inquiries, and to assist you in an examination. For this purpose I propose to state briefly the principles and practices of the Society, and to put you in the road to a fair and conclusive examination of the subject. And I do this the more readily as some have supposed that there are valid objections against it. As a fellow-citizen, as a Christian man, but above all, as a Christian minister, it is my duty to do this, that I may avoid even the appearance of evil—and that, without sacrificing principle to passion, or knowledge to prejudice.

In addressing you on this subject, I may presume, that to those who are not members of this Association, I am to speak of an institution of which they have heard and know but little. It is, therefore, reasonable to conclude, that you will at once inquire, what are the principles, practices, and benefits of this Society? To this proper and reasonable inquiry, it is my duty and design to reply. A full answer to this question will require us to consider four things.

1. The origin of the Association.

2. The objects of the same.

3. The principles upon which it is founded, and which are inculcated in it; and,

4. The benefits to be derived from a participation in its membership. 1. Concerning the origin of this Institution, there has been much debate and no little difference of opinion. That the present name is modern, no one doubts; that its introduction into this country is recent, is granted; but that the thing is far more ancient than the name, is certain. If, then, we lay aside the name, which has been frequently changed, and confine our attention to the substance, we shall find no difficulty in tracing the principle back to the remotest ages. The principle upon which this and

*Bloomfield, Com. in loco.

all similar institutions have been founded, may be stated thus: It is good for men to associate themselves together for purposes of benevolence and mu tual aid; that in an institution designed to be universal, there should be something which will serve as an universal language to all its members, and at the same time operate as a safeguard to the institution against fraud and imposition. The plan universally adopted as the best calculated to accomplish this purpose, has been, a mode of initiation, solemn and impressive, with signs and tokens by which the members should recognize each other. These, therefore, must of necessity be secret. Hence the principle upon which this and all similar institutions have been based, is, that of associa tion for purposes of benevolence and mutual aid, with a solemn and impressive mode of initiation, and with signs and tokens of recognition, which the members are not at liberty to reveal. All else is open and free to the public. All else is freely published to the world; and the closest scrutiny invited.

You will see from this, my friends, that we cannot tell what is the mode of initiation into the I. O. of O. F., nor into any similar institution, nor what are the signs and tokens by which the members recognize each other. But in regard to every thing else, the world may know, as well as its members. Consequently, we shall never be able exactly to identify the several societies of this nature, which do now, or have heretofore existed, though we may prove the existence of societies having similar objects in view, and attempting to gain the same end by similar principles. Bearing this in mind, and I do not hesitate to say, after a most thorough historical investigation, that institutions founded on similar principles, and having similar objects in view, are as ancient as the earliest history of civ ilization. And I am persuaded that a careful investigation of this point, would be full of interest to the Theologian and Christian student. In Egypt, the most ancient among the ancient nations, an institution of this kind existed from the earliest period. Of the nature of that institution we know very little. History informs us, that many benefits were supposed to be derived from a participation in the secrets of the society; that those secrets were revealed only to the initiated, and that the mode of initiation was well calculated to make a serious and abiding impression on the mind of the recipient.

Besides the Egyptian mysteries, as they are called by historians, we find scattered throughout all Europe, and a large portion of Asia, associations founded on similar principles, characterized by similar ceremonies, and having similar objects in view. Of most of these our information is scanty and imperfect; but enough is known to prove the identity of their origin and object. These were all sometimes spoken of as the Mysteries of the Cabiri; a name which is itself a mystery, and which no learning or research has yet been able satisfactorily to explain.‡

Among all the mysteries of the ancients, those celebrated at the city of Eleusis, and hence called the Eleusian Mysteries, are best known.§

*Diod. Sic. LL. i. v. Jamblichus de Myst. § vii. Faber, Myst. Cabiri. c. 1. Rees' Encyc. Art. Eleusinian.

†These have been known by various names, in different countries, as the mysteries of Eleusis, of Ceres, of Isis; Pythagorianism, Druidism, the rites of Thesmorphio, the Esculapian, and the like. Indeed, nearly all the worship of the ancients combined something of this kind, though commingled with many other things foreign to the subject.

Faber derives it from the Hebrew Cabirim, the mighty ones. But this wants proof. §These are described at length in Voyage de Jeune Anacharsis en Grèce, c. lxviii., and

These were copied from the Egyptian, and bore a general correspondence to all similar institutions; and hence, an account of one, is, in the main, an account of all the others. Not that all agreed in the particular detail of their practices or objects, but in their outline they agreed in holding similar principles for similar purposes. Now a careful comparison of all the ancient rites, as they existed anterior to the promulgation of the Gospel, leads to the following conclusion. It was a leading characteristic of all the ancient rites, that they began in sorrow and gloom, but ended in light and joy; they were all calculated to remind men of their weakness, their ignorance, their helplessness, and their sinfulness of character; of the shortness and uncertainty of life, of the ills which flesh is heir to; of the punishment of guilt, the reward of virtue, and the rising of the just to life eternal and immortal. In all, too, the mode of initiation was calculated to make a deep and lasting impression upon the mind of the candidate.

#

For these purposes, striking exhibitions of the consequences of sin, and the pleasures of virtue, were presented for consideration, in sudden and striking contrast,§ and every thing was designed to impress the candidate with a lively sense of what was thus represented. To these we add some other things, in which the ancient mysteries did in effect agree, though only hinted at, or slightly alluded to, in some; while in others they were distinctly and clearly set forth. First among these, was the doctrine of a new birth, or, as it was sometimes called, a wonderful regeneration.||— What was signified by this, has been the subject of much debate. Some have supposed that these regeneratory sacrifices denoted a deep conviction pervading the pagan world, that man had fallen from his original purity; and that they were symbolical of that new birth, which alone can fit us for heaven. Others, however, suppose that they contain no allusion to this, but are merely corrupted copies of an original religious ceremony, kept in commemoration of the saving of Noah and his family in the ark.**

by Robinson, Archælogia Græca, B. iii. c. 19, which seems to have been mainly copied from Anarcharsis without credit.

*Compare Mysteries of Eleusis, (Anarcharsis and Robinson,) Pythagorianism, (Plato, L. i. e. 9. Serv. Enid. x. 564. Jamb, L. i. e 31. Bayle, Hist. Crit. Die. in Pythag) Druidism (Rees' Encyc. Art. Druid. Cæsar de Bell. Gall. vi. 13. Hume vol. i. p. 3. Walker's Mem. Irish Bards,) and Cabirianism in general, (Faber, Myst. Cabiri.)

†This is emphatically true of Eleusinianism, Arch. Gr. c. lxviii.

Cic. de Nat. Deorum, L. i. c. 11. Lactantius, L. i. c. 5. Jos Adv. Appion, L. ii.— Plut. Vita Numa. Rees' Encyc. Art. Druid.

§Virg. Æn. vi. 255, and Warb. Div. Leg. B. ii. Sec. 4. Fab. Cab. c. v. p. 232. Cic. Tusc. Disc. L. i, cc. 12, 13. Chrys. Orat. 12 Schol. Arist. Plut. Anar. c. lxviii. and note. Compare the rites of the Tauribolum and Criobolum, in Prudentius, apud Ban. Mythol. vol i. p. 274, sometimes called a baptism of blood, and an inscription in Jul. Firm. de Error, Prof. Rel. p. 56.

Maurice, Ind. Antiq. in Faber, vol. ii. c. viii. p. 351, from which it appears that this doetrine is recognized in various places in the Institutes of Menu. There is abundant evidence that the corruption of human nature was admitted by the ancient, as it is by the modern heathen. But there is one source of evidence hitherto overlooked, which is so curious and pertinent, that it must not be omitted. A single specimen in this place must suffice. In the Anglo-Saxon language, god signifies both Gop and good; that is, GOD is emphatically the good; while on the other hand, man denotes both man and sin. Hence, GoD is good, but

man is sin.

**Faber, in his Hora Mosaicæ, (vol. ii. p. 107,) adopted the same opinion as Mr. Maurice, and many others, but retracted it in his Dissertation on the Cabiri, (vol. ii. p. 351,) and adopted the one last mentioned, and the new birth was, in his opinion, a mythological account of the deliverance of Noah from the Ark. The symbol of this was different among different nations. Among the Egyptians, it was "an infant sitting upon the lotus." (Jam. de Myst. c. vii. Plut. de Isid.) Similar representations are found in all the ancient rites, as will be observed in another note.