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diff --git a/13759-0.txt b/13759-0.txt new file mode 100644 index 0000000..e3fa087 --- /dev/null +++ b/13759-0.txt @@ -0,0 +1,1804 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 13759 *** + +SECRET SOCIETIES + +A Discussion of Their Character and Claims + +by + +REV. DAVID MACDILL, JONATHAN BLANCHARD, D. D., AND EDWARD BEECHER, D. D. + + + + + + + + 'Have no fellowship with the + unfruitful works of darkness, but + rather reprove them.' --EPH. v: 11. + + + + +CONTENTS. + +I. A TREATISE BY REV. D. MACDILL. + + CHAPTER I. THEIR ANTIQUITY. + CHAPTER II. THEIR SECRECY. + CHAPTER III. OATHS AND PROMISES. + CHAPTER IV. PROFANENESS. + CHAPTER V. THEIR EXCLUSIVENESS. + CHAPTER VI. FALSE CLAIMS. + +II. SHALL CHRISTIANS JOIN SECRET SOCIETIES? + BY JONATHAN BLANCHARD, D. D. + +III. REPORT TO CONGREGATIONAL ASSOCIATION OF ILLINOIS. + BY EDWARD BEECHER, D. D. + + + + +CHAPTER I. + +THEIR ANTIQUITY. + + +1. Secret associations are of very ancient origin. They existed among +the ancient Egyptians, Hindoos, Grecians, Romans, and probably among +nearly all the pagan nations of antiquity. This fact, however is +neither proof of their utility nor of their harmlessness. Slavery, +despotism, cruelty, drunken falsehood, and all sorts of sins and +crimes have been practiced from time immemorial, but are none the less +to be reprobated on that account. + +2. The facts that these associations had no existence among the +Israelites, who, alone of all the ancient nations, enjoyed the light of +Divine revelation, and that they originated and flourished among the +heathen, who were vain in their imaginations; whose foolish heart was +darkened, and whom God gave up to uncleanness through the lusts of +their own hearts (Rom. i: 21-24), is a presumptive proof that their +nature and tendency are evil. We do not claim that all the +institutions among God's ancient people were right and good; nor that +every institution among the heathen was sinful and injurious; still, +that which was so popular among those whom the Bible declares to have +been filled with all unrighteousness; that which was so pleasing to +men whom God had given over to a reprobate mind and to vile affections +(Rom. i: 26-28); that which made a part of the worship which the +ignorant heathen offered up to their unclean gods, and which was +unknown among God's chosen people, is certainly a thing to be viewed +with suspicion. A thing of so bad origin and so bad accompaniments we +should be very slow to approve. The fact that many good men see no +evil in secret societies, and that many good men have been and are +members of them, is more than counterbalanced by the fact that many +good men very decidedly disapprove of them, and that, from time +immemorial, men of vile affections and reprobate minds, men whose +inclinations and consciences were perverted by heathenish ignorance +and error, and by a corrupt and abominable religion, have been very +fond of them. + +3. Doubtless the authors and conductors of the ancient _mysteries_ +made high pretensions, just as do the modern advocates of secret +societies. Perhaps the original design of the ancient mysteries was to +civilize mankind and promote religion; that is, pagan superstition. +But whatever may have been the _design_ of the authors of them, it is +certain that they became schools of superstition and vice. Their +pernicious character and influence were so manifest that the ancient +Christian writers almost universally exclaimed against them. (Leland's +Chr. Rev., p. 223.) Bishop Warburton, who, in his "Divine Legation," +maintains that the ancient mysteries were originally pure, declares +that they "became abominably abused, and that in Cicero's time the +terms mysteries and abominations were almost synonymous." The cause of +their corruption, this eminent writer declares to be the _secrecy_ +with which they were performed. He says: "We can assign no surer cause +of the horrid abuses and corruptions of the mysteries than the +_season_ in which they were represented, and the profound silence in +which they were buried. Night gave opportunity to wicked men to +attempt evil actions, and the secrecy encouragement to repeat them." +(Leland's Chr. Rev., p. 194.) It seems to have been of these ancient +secret associations that the inspired Apostle said, "_It is a shame +even to speak of those things which are done in secret_." (Eph. v: +12.) + +4. In view of these facts, the antiquity of secret societies is no +argument in their favor; yet it is no uncommon thing to find their +members tracing their origin back to the heathenish mysteries of the +ancient Egyptians, Hindoos, or Grecians. (See Webb's Freemason's +Monitor, p. 39.) Since the ancient mysteries were so impure and +abominable, those who boast of their affinity with them must be +classed with them of whom the Apostle says, "_Their glory is in their +shame_" (Phil, iii: 19.) + + + + +CHAPTER II. + +THEIR SECRECY. + + +1. One of the objectionable features of all the associations of which +we are writing is their secrecy. We do not say that secrecy is what is +called an _evil or sin in itself_. Secrecy may sometimes be right and +even necessary. There are family secrets and secrets of State. +Sometimes legislatures and church courts hold secret sessions. It is +admitted that secrecy in such cases may be right; but this does not +prove that secrecy is _always_ right. The cases above-mentioned are +exceptional in their character. For instance, a family may very +properly keep some things secret; but were a family to act on the +principle of secrecy, they would justly be condemned, and would arouse +suspicions in the minds of all who know them. Were a family to +endeavor to conceal every thing that is said and done by the fireside; +were they to invent signs, and grips, and passwords for the purpose of +concealment; were they to admit no one under their roof without +exacting a solemn oath or promise that nothing seen or heard shall be +made known, every one would say there is something wrong. So, too, if +a church court would always sit in secret; were none but members at +any time admitted; were all the members bound by solemn promises or +oaths to keep the proceedings secret, and were they to employ signs, +grips, and passwords, and to hold up horrid threats, in order to +secure concealment, such a church court would lose the confidence of +all men whose esteem is of any value. Such studious and habitual +concealment would damage the reputation of any family or church court +in the estimation of all sensible people. The same result would follow +in case a Legislature would endeavor, as a general thing, to conceal +its proceedings. As to State secrets, they generally pertain to what +is called diplomacy; and even in straightforward, manly diplomacy +there is generally no effort at concealment. In our own country, +Congress very often asks the President for information in regard to +the negotiations and correspondence of the Executive Department with +foreign governments, and almost always the whole correspondence asked +for is laid before Congress and published to the country. It is very +seldom that the President answers the call with a declaration that the +public welfare requires the correspondence to be kept secret. Besides +this, the concealment is only temporary. It is never supposed that the +secrecy must be perpetual. It is true that many diplomatists--perhaps +nearly all the diplomatists of Europe--do endeavor to cover up their +doings from the light of day. It is also true that the secrecy and +deceit of diplomatists have made diplomacy a corrupt thing. Diplomacy +is regarded by many as but another name for duplicity. Talleyrand, the +prince of diplomatists, said "the design of language is to conceal +one's thoughts." This terse sentence gives a correct idea of the +practice of secret negotiators. With regard, then, to State secrets, +we remark that real statesmen do not endeavor to cover up their doings +in the dark, and that the practices of diplomatists, and the +reputation they have for duplicity, are not such as should encourage +individuals or associations to endeavor to conceal their proceedings. +We see nothing in the fact that there may be secrets of State to +justify studied and habitual secrecy either in individuals or +associations. + +2. The impropriety of habitual concealment may be further illustrated. +An individual who endeavors to conceal the business in which he is +engaged, or the place and mode of carrying it on, exposes himself to +the suspicion of his fellow-men. People lose confidence in him. They +feel that he is not a safe man. They at once suspect that there is +something wrong. They do not ask or expect him to make all his +business affairs public. They are willing that he should say nothing +about many of his business operations. But habitual secrecy, constant +concealment, unwillingness to tell either friend or foe what business +he follows, or to speak of his business operations, will cause any man +to be regarded as destitute of common honesty. This fact shows that, +in the common judgment of men, constant concealment is suspicious and +wrong. Wherever it is practiced, men expect the development of some +unworthy purpose. + +We regard secrecy just like homicide and other actions that in general +are very criminal. To take human life, as a general thing, is a very +great crime; but it is right to kill a man in self-defense, and to +take the life of a murderer as a punishment for his crime. The +habitual concealment of one's actions is wrong, but it may be right at +particular times and for special reasons. It is not a dreadfully +wicked thing, like the causeless taking of human life, and may be +justifiable much oftener and for less weighty reasons. Still habitual +secrecy, or secrecy, except at particular times and for special +reasons, is, according to the common judgment of men, suspicious and +unjustifiable. Now, with secret societies secrecy is the general rule. +They practice constant concealment. At all times and on all occasions +must the members keep their proceedings secret. If an individual would +thus studiously endeavor to conceal his actions; were he to throw the +veil of secrecy over his business operations, refusing to speak to any +of his fellow-men concerning them, he would justly expose himself to +suspicion. His fellow-men would lose all confidence in his integrity. +If habitual secrecy on the part of an individual, in regard to +business matters, is confessedly suspicious and wrong, it must be so, +also, on the part of associations of men. There is less excuse, +indeed, for concealment on the part of a number of men banded together +than on the part of an individual. An individual working in the dark +may do much mischief, but an association thus working can do much +more. All those considerations which forbid individuals to shroud +their actions in secrecy and darkness, and require them to be open, +frank, and straightforward in their course, apply with equal or +greater force to associations. + +3. In the case of secret societies, the reasons for concealment set +the impropriety of it in a still stronger light. So far from there +being any necessity or special reason to justify habitual secrecy in +their case, we believe the very _design_ of their secrecy to be +improper and sinful. We present the following quotation from a book of +high authority among those for whose benefit it was specially +intended: + +"If the secrets of Masonry are replete with such advantages to +mankind, it may be asked, Why are they not divulged for the general +good of society? To which it may be answered, were the privileges of +Masonry to be indiscriminately bestowed, the design of the institution +would be subverted, and, being familiar, like many other important +matters, would soon lose their value and sink into disregard." +--_Webb's Freemason's Monitor, p. 21_. + +The same author intimates that the secrecy of Masonry is designed to +take advantage of "a weakness of human nature." He admits that Masonry +would soon sink into disregard if its affairs were generally known. +Although this remark is made with special reference to the giddy and +unthinking, yet it is certainly not the contempt of such persons which +Masons fear. They would not care for the contempt of the giddy and +unthinking, if they could retain the esteem of the thoughtful and +wise. The real reason, then, for concealing the doings of Masons in +their lodges, is to recommend things which, if generally known, would +be regarded with contempt. The design of concealment in the case of +other secret associations, we understand to be the same. The following +is an extract from an address delivered at the national celebration of +the fortieth anniversary of Odd-fellowship, in New York, April 26, +1859, and published by the Grand Lodge of the United States: + +"But even if we do resort to the aid of the mysterious, to render our +meetings attractive, or as a stimulant to applications for membership, +surely this results, in no injury to society or individuals." +--_Proceedings of Grand Lodge of United States_, 1859, _Ap., p. 10._ + +Here, again, it is pretty plainly hinted that the design of secrecy in +the case of Odd-fellowship, is to invest it with unreal attractions, +or, at least, with attractions which it would not possess, were the +veil of concealment withdrawn. Here, again, as in Masonry, it is +virtually admitted that secrecy is designed to take advantage of "a +weakness in human nature," and to recommend things which, if not +invested with the attractions which secrecy throws around them, would +sink into contempt. + +Doubtless the design of concealment in the case of other secret +associations is the same. We are not aware that Good-fellows, Good +Templars, Sons of Temperance, and other similar associations, have any +better reason for working, like moles, in the dark than Masons and +Odd-fellows. There is, then, as it respects secret societies, no +necessity for concealment--nothing to justify it. The real motive for +it is itself improper and sinful. + +4. That the concealment of actions and principles, either by +individuals or associations, is inconsistent with the teachings of the +Bible, is, we think, easily shown. Thus our Savior, on his trial, +declared: "_I spake openly to the world; I ever taught in the +synagogue, whither the Jews always resort; and in secret have I said +nothing_." (John xviii: 20.) An association which claims to be +laboring in behalf of true principles, and for the moral and +intellectual improvement of men, and yet conceals its operations under +the impenetrable veil of secrecy, is certainly practicing in direct +opposition to the example and teaching of the Son of God. + +Again: The concealment of our actions is condemned in the words of the +Most High, as recorded by the prophet: "_Woe unto them that seek deep +to hide their counsel from the Lord, and their works are in the dark; +and they say, Who seeth us? and who knoweth us_?" (Is. xxix: 15.) +Those on whom a divine curse is thus pronounced are described as +endeavoring to _hide their works in the dark_. This description +applies, most assuredly, to those associations which meet only at +night, and in rooms with darkened windows, and which require their +members solemnly to promise or swear that they will never make known +their proceedings. + +Again: The inspired apostle incidentally condemns secret societies in +denouncing the sins prevalent in his own day: "_And have no fellowship +with the unfruitful works of darkness, but rather reprove them; for it +is a shame to speak of those things that are done of them in secret_." +(Eph. v: 11, 12.) It is not without reason that commentators +understand the shameful things done in secret, of which the apostle +speaks, to be the "mysteries" of the "secret societies" which +prevailed among the ancient heathen. They maintained religious rites +and ceremonies in honor of their imaginary deities, just as most +modern "secret societies" make a profane use of the word and worship +of God in their parades and initiations. He says it would be a shame +to speak of the rites performed by the heathen in their secret +associations in honor of Bacchus and Venus, the god of wine and the +goddess of lust, and of their other abominable deities. But whether +the apostle refers to the Eleusinian, Samothracian, and other pagan +mysteries, or not, the _principle of secrecy_ comes in for a share of +his condemnation. + +The concealment practiced by "secret societies" is inconsistent, also, +with such declarations of the Bible as the following: "_For every one +that doeth evil hateth the light, neither cometh to the light, lest +his deeds should be reproved. But he that doeth truth cometh to the +light, that his deeds may be made manifest that they are wrought in +God_." (John iii: 20, 21.) "_Let your light so shine before men that +they may see your good works, and glorify your Father which is in +heaven_." These are the words of our Savior, and they certainly +condemn the concealment practiced by secret associations, and all the +means employed for that purpose--their signs, grips, and passwords; +their shunning the light of day; their secret gatherings in the night, +and in rooms with darkened windows; the terrible oaths and solemn +promises with which they bind their members to perpetual secrecy; the +disgraceful punishments which they threaten to inflict on any member +who will expose their secret doings--all these things are inconsistent +with the spirit, if not the very letter, of the commands of our Savior +quoted above. + +5. Besides, if the doings of these associations, in there secret +meetings, are _good_, then it is in the violation of the express +command of our Savior to keep them concealed; for he tells us to let +others see our good works. In case their doings are bad, it is, +perhaps, no violation of Christ's command to keep them hid; but, most +certainly, such things ought not to be done at all. So far as the +moral character of secret societies is concerned, it matters not +whether the transactions which they so studiously conceal are good or +bad, sinless or wicked. If such transactions are good, the Savior +commands that they be made known; if they are improper and sinful, he +commands us to have no fellowship with them. In either case secret +associations are to be condemned as practicing contrary to the +teachings of the Bible. + +Hence, we conclude that the concealment so studiously maintained and +rigidly enforced by the associations whose moral character we are +considering is condemned both by the common judgment of men and by the +Word of God. + + + + +CHAPTER III. + +THEIR OATHS AND PROMISES. + + +1. Another serious objection to secret associations is the profanation +by them of the oath of God. We regard such profanation as the natural +result of their secrecy. When associations of men endeavor to keep +secret their operations from generation to generation, they will not +be willing to trust to the honor and honesty of their members. A +simple promise of secrecy will not be deemed sufficient. Oaths or +promises, with dreadful penalties, will very likely be required of all +those who are admitted as members. Secret societies may, perhaps, +exist without such oaths and promises. If the members of an +association are few in number, or if the publication of its secrets +would not be regarded as very injurious to its interests, perhaps a +simple promise of secrecy will be regarded as sufficient; but whenever +an association endeavors to secure a numerous membership, and regards +a disclosure of its secrets as likely to damage its reputation or +hinder its success, something more than a simple promise of secrecy +will very likely be required at the initiation of members. +Accordingly, some secret associations, it is known, do employ awful +sanctions in order to secure concealment. Even when the members of a +secret order claim that they are not bound to secrecy by oath, but +only by a simple promise, it will, perhaps, be found on examination +that that promise is, in reality, an oath. An appeal to God or to +heaven, whether made expressly or impliedly, in attestation of the +truth of a promise or declaration, is an oath. Such an appeal may not +be regarded as an oath in our civil courts, the violator of which +would incur the pains and penalties of perjury; yet certainly it is an +oath according to the teachings of the Bible. Our Savior teaches that +to swear by the temple, is to swear by God who dwelleth therein; and +that to swear by heaven, is to swear by the throne of God, and by him +that sitteth thereon. (Matt. xx: 23.) We find, also, that the words, +"As the Lord liveth," is to be regarded as an oath. King David is +repeatedly said to have sworn, when he used this form of expression, +in attestation of his sincerity. (1 Sam. xx: 3; 1 Kings i: 29.) An +appeal to God, whether direct or indirect, in attestation of the truth +of a declaration or promise, is an oath. As we have already said, a +secret association may exist without an oath. But we are not sure that +any does. Odd-fellows have declared that they have no initiatory oath. +In the address published by the Grand Lodge of the United States, +referred to before, the following declaration is made: "No oath, as +was once supposed, is administered to the candidate." (App. to +Proceedings of Grand Lodge, 1859, p. 10.) Yet Grosch, in his +Odd-fellows' Manual, speaks of an "appeal to heaven" in the +initiation, at least, into one of the degrees. (P. 306.) Perhaps the +contradiction arises from a difference of opinion in regard to what it +takes to constitute an oath, or, perhaps, from the fact that an oath +is required in initiations into some degrees, but not in others. +However this may be, we know that some secret societies have +initiatory oaths, and that nearly all administer what, in the sight of +God, is an oath, though they may not so view it themselves. Nor do we +see any reason to discredit the declaration of Grosch that the +candidate "appeals to heaven." + +2. Now, the taking of an initiatory oath is, to say the very least of +it, of doubtful propriety. Every one who does so swears by the living +God that he will forever keep secret things about which he knows +nothing. The secrets of the association are not imparted to him until +after he has sworn that he will not reveal them. He is kept ignorant +of them until the "brethren" are assured by his appeal to heaven that +they can trust him. Now, the inspired apostle lays down the principle +that a man sins when he does any thing about the propriety of which he +is in doubt. He declares that the eating of meats was in itself a +matter of indifference, but that if any man esteem any thing unclean, +to him it is unclean. He then makes the following declaration: "But he +that doubteth is damned if he eat, because he eateth not of faith; for +whatsoever is not of faith is sin." (Rom. xiv: 22, 23.) According to +this most emphatic declaration, we must have faith and confidence that +what we do is right, else we are blameworthy. We sin whenever we do +any thing which is, according to our own judgment, of doubtful +propriety. The man who is initiated into an oath-bound society, swears +that he will keep secret things about which he knows nothing--things +which, for aught he knows, ought not to be kept secret. If the apostle +condemned, in most emphatic language, the man who would do so trivial +a thing as eat meat without assuring himself of the lawfulness of his +doing so, what would he have said had the practice existed in his day +of swearing by the God of heaven in regard to matters that are +altogether unknown? To say the very least, such swearing is altogether +inconsistent with that caution and conscientiousness which the +Scriptures enjoin. The apostle also condemns the conduct of those who +"_understand neither what they say nor whereof they affirm_" (1 Tim. +i: 7.) Does not his condemnation fall on those who know not about what +they swear, nor whereof they appeal to heaven? + +3. There is another objection to taking an initiatory oath. We are +expressly forbidden to take God's name in vain. To pronounce God's +name without a good reason for doing so is to take it in vain. +Certainly, to swear by the name of the living God demands an important +occasion. To make an appeal to the God of heaven on some trifling +occasion is a profanation of his oath and name. If the secrets of +Masonry, Odd-fellowship, Good Templars, and similar associations, are +unimportant, their oaths, appeals to heaven, and solemn promises made +in the presence of God are profane and sinful. Perhaps their boasted +secrets are only signs, grips, pass-words, and absurd rites of +initiation. To swear by the name of the Lord about things of this kind +is certainly a violation of the third commandment. The candidate does +not _know_ that the secrets about to be disclosed to him are of any +importance, and he runs the risk of using God's name and oath about +light and trivial things. He must be uncertain whether there is any +thing of importance in hand at the time of swearing, and how can he +escape the disapproval of God, since the inspired Paul declares that +the doubtful eater of meat is damned? (Rom. xiv: 23.) + +4. We have already adverted to the fact that concealment is resorted +to in order to take advantage of "a weakness in human nature," and to +recommend things which, if known generally, would be disregarded. Is +it right to use the name and oath of God for the accomplishment of +such purposes? Is it right to use the name and oath of God in order to +take advantage of "a weakness in human nature," and to invest with +fictitious charms things which, if seen in the clear light of day, +would be regarded with indifference or contempt? The taking of oaths +for such purposes, and under such circumstances will generally be +avoided by those who give good heed to the command, "Thou shalt not +take the name of the Lord thy God in vain; for the Lord will not hold +him guiltless that taketh his name in vain." + +5. While we do not claim that there is any passage of Scripture which +expressly declares the initiatory oaths under consideration to be +profane and sinful, at the same time there are many passages which +require us to beware how and when we swear: + +"_But above all things, my brethren, swear not, neither by heaven, +neither by the earth, neither by any other oath; but let your yea be +yea, and your nay, nay, lest ye fall into condemnation_." (James v: +12.) Does not this command condemn those who swear to keep secret they +know not what, and to fulfill obligations which devolve upon them as +members of an association, before they know fully what that +association is, or what those obligations are? Should not every one +consider himself admonished not to swear such an oath lest he fall +into condemnation? Again: Our Savior says, "Swear not at all; neither +by heaven, for it is God's throne; nor by the earth, for it is his +footstool; neither by Jerusalem, for it is the city of the great king. +Neither shalt thou swear by thy head, because thou canst not make one +hair white or black; but let your communication be yea, yea, nay, nay; +for whatsoever is more than these, cometh of evil." These words were +spoken in condemnation of those who employed oaths frequently and on +improper occasions. They should make every one hesitate in regard to +swearing, in any form, on his initiation into an order the obligations +and operations of which have not yet been revealed to him. Once more: +"_Be not rash with thy mouth, and let not thine heart be hasty to +utter any thing before God, for God is in heaven and thou upon earth; +therefore, let thy words be few_." (Eccl. v: 2.) Is it not a rash +thing to bind one's self by the oath of God to keep secret things as +yet unknown, or to bind one's self to conform to unknown regulations +and usages? In view of these declarations of the Word of God, it +certainly would be well to avoid taking such oaths as generally are +required of the members of secret associations at their initiation. + +6. The _promise_ required of candidates at their initiation, whether +there be an oath or not, is also, at least in many cases, improper and +sinful. For instance, the "candidate for the mysteries of Masonry," +previous to initiation, must make the declaration that he "will +cheerfully conform to all the ancient established usages and customs +of the fraternity." (Webb's Freemason's Monitor, p. 34.) Grosch, in +his Odd-fellows' Manual, directs the candidate at his initiation as +follows: "Give yourself passively to your guides, to lead you +whithersoever they will." (P. 91.) Again, in regard to initiation into +a certain degree, he says: "The candidate for this degree should be +firm and decided in his answers to all questions asked him, and +patient in all required of him," etc. (P. 279.) In the form of +application for membership, as laid down by Grosch, the applicant +promises as follows: + +"If admitted, I promise obedience to the usages and laws of the Order +and of the Lodge." (P. 378.) + +These declarations, by reliable authors, plainly show that both in +Masonry and Odd-fellowship obligations are laid on members of which, +at the time, they are ignorant. Candidates for Masonry must promise to +conform, yes, "cheerfully conform to all the ancient established +usages and customs of the fraternity." The application for membership +in the association of Odd-fellows must be accompanied by a promise of +obedience to the usages and laws both of the whole Order and of the +lodge in which membership is sought. No man has a right to make such a +promise until he has carefully examined the usages, and customs, and +laws referred to. While he is ignorant of them, he does not know but +some of them or all of them may be morally wrong. Before the candidate +has been initiated, he has not had an opportunity of acquainting +himself with all the laws, usages, and customs which he promises to +obey. Is not such a promise condemned by the divine injunction, "Be +not rash with thy mouth?" Is not the man who promises to obey +regulations, customs, and usages before he knows fully what they are +as blameworthy as the doubtful eater of meats, who, the inspired +apostle tells us, is damned for doing what he is not confident is +right? The candidate for initiation into Odd-fellowship must "give +himself passively to his guides." Such demands indicate the spirit +which secret associations require of their members. They must +surrender the exercise of their own judgment, and permit themselves to +be blindly led by others. No man has a right thus to surrender himself +passively to the guidance of others. Every man is bound to act +according to his own judgment and conscience. Before a man promises to +obey any human regulations, or to conform to any usage or custom, he +is bound to know what that regulation, usage, or custom is, and to see +that it is morally right. To do otherwise is to sin against conscience +and the law of God. + +7. Besides this, the promise to "preserve mysteries inviolate," made +before they have been made known to the promiser, is condemned by +sound morality. He may have heard the declaration of others that there +is nothing wrong in "the mysteries," but this is not sufficient to +justify him. A man is bound to exercise his own reason and conscience +in regard to all questions of morality. + +No man has a right, at any time, to lay aside his reason and +conscience and allow himself to be "guided passively" by others. Every +man is bound to see and decide for himself in every case of duty and +morals. We should not let the church of Christ even decide for us in +such matters, much less some association, composed, it may be, of +infidels, Mormons, Jews, Mohammedans, and all sorts of men except +atheists. (See pages 37, 31.) A band of such men may have secrets very +immoral in character, and which it would be a violation of God's law +to preserve inviolate. To promise beforehand that any "mysteries" +which they may see fit to enact and practice shall be forever +concealed, is to trifle with conscience and morality. It is useless to +plead that a member can withdraw as soon as he discovers any thing +wrong in the regulations and usages which he is required to obey. +Every one who joins such an association as those under consideration +must make up his mind to do so before he knows what "the mysteries" +are, and he must promise (either with or without an oath) that he will +preserve them inviolate before "the brethren" will intrust them to +him. The possibility of dissolving his connection with the association +afterward does not exonerate him of promising to do he knows not +what--of laying aside his own conscience and reason, and yielding +himself "passively" to others. The promise of secrecy and of obedience +to unknown regulations and customs, required at the initiation of +candidates into such associations as we are considering, is, +therefore, a step in the dark. It involves the assuming of an +obligation to do what _may be_ morally wrong, and is, therefore, +inconsistent with the teachings of the Word of God and the principles +of sound morality. + + + + +CHAPTER IV. + +THEIR PROFANENESS. + + +1. Another evil connected with secrecy, as maintained by the +associations the character of which is now under consideration, is the +profane use of sacred things in ceremonies, celebrations, and +processions. This evil has, perhaps, no _necessary_ connection with +secrecy, but has generally in _fact_. The "secret societies" of +antiquity dealt largely in religious ceremonies. It is the frequent +boast of Masons, Odd-fellows, and others, that their associations +correspond to those of ancient times. There is, indeed, a +correspondence between them in the use of religious rites. Those of +ancient times employed the rites of heathenish superstition; those of +modern times are, perhaps, as objectionable on account of their +prostituting the religion of Christ. The holy Bible, the word of the +living God, is used by Masons as a mere emblem, like the square and +compass. The pot of incense, the holy tabernacle, the ark of the +covenant, the holy miter, and the holy breastplate are also employed +as emblems, along with the lambskin and the sword pointing to a naked +heart. At the opening of lodges and during initiations, passages of +Scripture are read as a mere ceremony, or as a charge to the members +in regard to their duty as Masons. Thus a perverse use of holy +Scripture is made in the application of it to matters to which it has +no reference whatever. (Freemason's Monitor, pp. 92, 19-181). Even the +great Jehovah is represented in some of their ceremonies by symbols. +His all-seeing eye is represented by the image of a human eye. +(Freemason's Monitor, pp. 85, 290.) Masonry also profanes the name and +titles of God. God alone is to be worshiped; he alone should be +addressed as the _Most Worshipful Being_. But Masonry requires the use +of such language as follows: "The Most Worshipful Grand Master," and +"The Most Worshipful Grand Lodge." God alone is Almighty, but Masons +have their "Thrice Illustrious and Grand Puissant," and their "Thrice +Potent Grand Master." God alone is perfect, but Masons have a "Grand +Lodge of Perfection" and a "Grand Elect Perfect and Sublime Mason." +(Monitor, pp. 187, 219; Monitor of Free and Accepted Rite, pp. 52.) +Christ is the great High Priest, and Aaron and his successors were his +representatives, but Masons have a "High Priest," a "_Grand_ High +Priest," yea, a "_Most Excellent_ Grand High Priest." At the +installation of this so-called High Priest, various passages of +Scripture treating of the priesthood of Melchisedec and of Christ are +used. (Webb's Monitor, pp. 178-181, 187.) + +We regard these high-sounding titles as ridiculous, and as well +calculated to excite derision and scorn; but we do not now treat of +them in that regard. We call attention, at present, to the emblems and +titles used by Masons as profane. God did not intend his holy Word, +and the Tabernacle, and the Ark of the Covenant, and the Breastplate, +to be used as the symbols of Masonry. These and other holy things were +intended only for holy purposes. To use them as the Masons do is to +pervert and profane them. The visible representation of the all-seeing +eye of God is certainly a species of idolatry, and is forbidden by the +second commandment. Such, also, are the triangles, declared to be "a +beautiful emblem of the eternal Jehovah." (Monitor, p. 290.) The +Israelites, of course, did not understand that the Divine Being was +really like their golden calf; they considered it a symbol of Deity. +How much better is it to assimilate God to a _triangle_ than to a +calf? The difference is just this: the latter idea is more gross than +the former. The sin of idolatry--that is, of representing God under a +visible figure--is involved in both cases. The profaneness of the +titles mentioned above must at once be evident to every reverent, +considerate mind. They are such as in the Bible are ascribed only to +God and to Christ. Indeed, Masons give more exalted titles to their +sham priest than the Scriptures employ to describe the character and +office of the great High Priest who is "made higher than the heavens." +If this is not profane, we are at a loss to know what can be profane. + +2. The Odd-fellows in profanation of holy things go about as far as +the Masons. They employ "the brazen serpent," "the budded rod of +Aaron," "the Ark of the Covenant," "the breastplate for the high +priest," and other holy things as emblems of their order, along with, +"the shining sun," "the half moon," etc. They have their "Most Worthy +Grand Master," and their "Most Excellent Grand High Priest," and other +officers designated by titles which should be given to God and Christ +alone. Indeed, as it respects emblems and titles, Masonry seems to be +the example which other secret associations have followed. In regard +to the profanation of holy things, the difference between most of the +secret associations in our land is one merely of degree. This +profanation of the word, name, and titles of God is certainly sinful +in itself, and very injurious in its effects. What kind of ideas of +God, and Christ, and heaven must persons have who conceive and think +of God under the figure of three triangles; of Christ and his +priesthood as symbolized by "the Most Excellent Grand High Priest," +officiating amid the tomfooleries of Masonry and Odd-fellowship; and +of heaven as a Grand Lodge-room. What ideas of the Divine Majesty and +Glory must they have who are accustomed to give to the officers of a +secret association, and to men who are, perhaps, destitute of faith +and holiness, and who may be Jews, Turks, or infidels, as grand titles +as the Scriptures give to the God of heaven and the Savior of the +world. Besides it is very improper and sinful to give to mere men the +titles and glory which are due to God alone. We learn that it was +precisely for this sin that the Divine displeasure was visited upon +king Herod. On a certain occasion having put on his royal apparel, he +sat on his throne and made a public oration. The people who heard him +shouted and said, "_It is the voice of a God and not of a man; and +immediately the angel of the Lord smote him, because he gave not God +the glory; and he was eaten of worms, and gave up the ghost_." (Acts +xii: 23.) It was for the same spirit of self-glorification that the +king of Babylon was punished with madness and disgrace. Nebuchadnezzar +walked in his palace, and said: "Is not this great Babylon, which I +have built for the house of my kingdom by the might of my power, and +for the honor of my majesty?" The same hour he was driven from men, +and did eat grass as oxen; and his body was wet with the dew of +heaven, till his hairs were grown like eagles' feathers, and his nails +like birds' claws. (Dan. iv: 30-33.) + +2 [sic]. Another objectionable feature of many secret societies is, +that they profane the _worship_ of God. They claim (at least those +which seem to embrace the most numerous membership) to be, in some +sense, religious associations. They maintain forms of worship; their +rituals contain prayers to be used at initiations, installations, +funerals, consecrations, etc. They receive into membership, as we +shall afterward see, almost all sorts of men except atheists. Being +composed of Jews, Turks, Mohammedans, Mormons, and infidels, as well +as of believers in Christianity, they endeavor to establish such forms +as will be acceptable to their mongrel and motley membership. Hence +their prayers and other forms of worship are such as may be +consistently used by the irreligious and by infidels, and only by +them. We do not say that no Christian prayers are offered up in +Masonic lodges. No doubt some godly men, as chaplains, offer up +extempore prayers in the name of Christ; but such prayers are not +Masonic. They are not authorized by the Masonic ritual; they are +contrary to the spirit if not to the express regulations of Masonry. +Any member would have a right to object to them, and his objections +would have to be sustained. The only prayers which Masonry does +authorize, and can consistently authorize, are Christless--infidel +prayers and services. The proof of this declaration can be found in +every Masonic manual. (See Webb's Monitor, pp. 36, 80, 189, and +Carson's Monitor, of the Ancient and Accepted Rite, pp. 47, 61, 95, +99.) In all the prayers thus presented, the name of Christ is +excluded; it is excluded even from the prayers to be offered at the +installation of the "Most Excellent Grand High Priest." (Webb's Mon., +pp. 183, 189.) The idea of human guilt is, also, almost entirely +excluded from these prayers; the idea of pardon through the atonement +of Christ is never once presented in them. In the prayer to be used at +the funeral of a "Past Master," it is declared that admission unto +God's "everlasting kingdom is the just reward of a pious and virtuous +life." Every true Christian, on reflection, must see that such prayers +are an insult to the Almighty. They are just such as infidels and all +objectors of Christ may offer. + +The prayers of the society of Odd-fellows are equally objectionable. +In respect to the character of their religious services, they are to +be classed with the Masons. Odd-fellowship knows no God but the god of +the infidel; it recognizes the Creator of the Universe and the Father +of men, but not the Father of our Lord and Savior Jesus Christ. The +name of Christ has no more a place in the religion of Odd-fellowship, +according to its principles and regulations, than in a heathen temple +or an infidel club-room. It is quite likely that sometimes chaplains, +officiating in the lodge-room, pray in the name of Christ; but a Turk, +according to the principles and regulations of Odd-fellowship, would +have just as much right to pray in the name of Mohammed, or a Mormon +in the name of Joe Smith. These are facts which, we presume, all +acquainted with the forms and ceremonies in use among Odd-fellows will +admit. Grosch, in his Manual, makes the following declaration: "The +descendants of Abraham, the divers followers of Jesus, the Pariahs of +the stricter sects, here gather round the same altar as one family, +manifesting no differences of creed or worship; and discord and +contention are forgotten in works of humanity and peace." (Pp. 285, +286.) This declaration has reference, of course, to _all_ the members +of the associations--believers in Christianity, Jews, Mohammedans, +Indians, Hindoos, and infidels. How do they manage to worship so +lovingly together in the lodge-room? Our author asserts that they +"leave their prejudices at the door." Of course their forms of worship +embody no "prejudices." The thing is managed in this way: Whatever is +peculiar to Judaism is excluded from the ritual and worship of +Odd-fellows; whatever is peculiar to Hindooism is excluded; whatever +is peculiar to Mohammedanism is excluded; whatever is peculiar to +Christianity is excluded; whatever is peculiar to any form of religion +is excluded. Only so much as is held in common by Jews, Hindoos, +Mohammedans, and Christians is allowed a place in the ritual and +worship of Odd-fellows. But how much is held in common by these +various classes? After every thing peculiar to each class has been +thrown overboard, how much is left? Nothing but _deism_ or +_infidelity_. The only views held in common by the Jew, Mohammedan, +Christian, and others are just those held by infidels. The religion of +Odd-fellowship is _infidelity_, and its prayers are _infidel_ prayers. + +Not only such are the prayers and religion of Masonry and +Odd-fellowship, but such _must_ be the religion and prayers of all +associations organized on their principles. The only way to welcome +all of every creed, Jew, Mohammedan, Hindoo, etc., and make them feel +at home in an association, is to exclude every thing offensive to the +conscience or prejudices of any one of them. And when every thing of +that sort has been excluded, the residuum, in every case, as every one +must see, will be deism or infidelity. This is a serious matter. +Christians are not free from guilt in countenancing such prayers and +services. The tendency of such religious performances must be very +injurious. Whoever adopts the religious, or rather irreligious, spirit +and principles of Masonry, Odd-fellowship, and other similar +associations must discard Christianity and the Bible. No doubt there +are _some_, perhaps there are _many_ Christians in connection with +such associations, but they certainly do not and can not approve the +Christless prayers of the lodge-room, much less join in them. Is it +right for the disciples of Jesus, or even for believers in +Christianity, as the great majority of people in this country are, to +sustain any association which puts Christianity on a level with pagan +superstition, which treats Jesus Christ with no more regard and +veneration than it does Mohammed, Confucius, or Joe Smith, and whose +only religion is the religion of infidels? + +If secret associations did not pretend to have _any_ religion or _any_ +religious services, but would, like bank and railroad companies, +conduct their affairs without religious forms, it would be infinitely +better. + + + + +CHAPTER V. + +THEIR EXCLUSIVENESS. + + +1. Another objection which may be urged against secret societies in +general, is their selfish exclusiveness. + +It is well known that the Christian religion has often been subjected +to reproach by the bigotry and sectarianism of its professors. If the +_Bible_ inculcated bigotry and sectarianism, it would be a +well-founded objection to Christianity itself; but Christianity is +eminently catholic and democratic, and is diametrically opposed to an +exclusive and partisan spirit. The command of Christ to his church is +to make no distinction on account of class or condition, but to +receive all, and especially to care for the poor, the unfortunate, the +oppressed, the blind, the lame, the maimed, and the diseased. +Sometimes men calling themselves Christians act so directly contrary +to the impartial, catholic spirit and teachings of Christ as to render +themselves unworthy of all sympathy and encouragement; but the +exclusiveness of secret societies is, we think, unparalleled in our +day for its selfishness and meanness. They claim to be charitable and +benevolent institutions; they assert that membership in them confers +great honors and advantages; they profess (at least many of them) to +act on the principle of the universal brotherhood of men and +fatherhood of God. (Moore's Con. of Freemasonry, p. 125; Webb's +Monitor, pp. 21, 51; Proceedings of Odd-fellows' Grand Lodge of United +States, 1859, App., p. 6.) We say nothing now about the falsity of +these claims and professions; but we assert that, even admitting the +boasted honors and advantages enjoyed by members of secret +associations, such associations are eminently exclusive and selfish. +Of this proposition there is abundant proof. + +2. The Masons utterly refuse to admit as members women, slaves, +persons not free-born, and persons having any maim, defect, or +imperfection in their bodies; or, at least, the principles of Masonry +forbid the admission of all such persons. (Masonic Constitutions, +published by authority of the Grand Lodge of Ohio, Art. 3 and 4.) +Moore, editor of the Masonic Review, in his Ancient Charges and +Regulations of Freemasonry, in commenting on the articles above +referred to, makes the following declarations: "The rituals and +ceremonies of the order forbid the presence of women;" and "the law +proclaiming her exclusion is as unrepealable as that of the Medes and +Persians." (P. 145.) Again: "Masonry requires candidates for its +honors to have been free by birth; no taint of slavery or dishonor +must rest upon their origin." (P. 143.) Once more this author remarks: +"A candidate for Masonry must be physically perfect. As under the +Jewish economy no person who was maimed or defective in his physical +organism, though of the tribe of Aaron, could enter upon the office of +a priest, nor a physically defective animal be offered in sacrifice, +so no man who is not 'perfect' in his bodily organization can legally +be made a Mason. We have occasionally met with men having but one arm +or one leg, who in that condition had been made Masons; and on one or +two occasions we have found those who were _totally blind_ who had +been admitted! This is so entirely illegal, so utterly at variance +with a law which every Mason is bound to obey, that it seems almost +incredible, yet it is true." (P. 152.) It is, hence, seen that Masonry +is very exclusive. No woman can be a member. This regulation excludes +at once one half of mankind from its boasted advantages. The oppressed +slave is excluded; the man born in slavery, though now free, is +excluded; the lame man is excluded; the man who has lost an eye is +excluded; the man who has lost a hand is excluded; the man who has +lost a foot is excluded; the man on whose birth any taint of dishonor +rests is excluded; the man who is imperfect in body is excluded. No +matter how good, patriotic, and wise such persons are, still they are +excluded; no matter how needy such persons are, still they are +excluded; no matter though a man have lost a hand, or foot, or eye in +defense of his country and liberty, still he is excluded; no matter +though a freedman, exhibiting bravery, and piety, and every virtue, +still the "taint of slavery rests on his birth," he is excluded. +Widows and orphans are excluded. + +"If a brother should be a rebel against the state, the loyal +brotherhood can not expel him from the lodge, and his relation to it +remains indefeasible." (Moore's Constitutions, Art. 2.) A Mason may be +engaged in a wicked rebellion, and may stain his soul and hands with +innocent blood, and still he must be recognized as "a brother" and +must continue to enjoy all the boasted rights and advantages of the +order; but the patriot soldier who has been disabled for life in +defense of his country and liberty is excluded. The widows and orphans +of rebel Masons slain in battle, or righteously executed on the +scaffold, must receive "the benefits;" but the widows and orphans of +patriot soldiers who did not choose to join the Masons, or were +excluded by some bodily imperfection, or by wounds received in battle, +are left to the charities of "the ignorant and prejudiced." The Jew, +the Turk, the Hindoo, the American savage, and the infidel (provided +they are not atheists), are eligible to the boasted honors and +advantages of Masonry. (Moore's Constitutions, pp. 119, 123.) But if a +man have every intellectual gift and every moral virtue, and have some +bodily imperfection, he is excluded. A man may be as gifted and as +learned as Milton, as incorruptible and patriotic as Washington, and +as benevolent as Howard, but if he is physically imperfect he is +excluded from this association, which claims to be no respecter of +persons, but to be the patron of merit, and which professes to act on +the principle of the universal brotherhood of men. + +3. Exclusiveness in about the same degree characterizes other secret +societies. The Constitution of the Odd-fellows' Grand Lodge of Ohio +provides that the candidate for membership must be "a free white +person possessed of some known means of support and free from all +infirmity or disease." (Art. 6, Sec. 1.) Substantially the same +qualifications for membership are required by the constitutions and +laws of other secret associations. (Constitution of Ancient Order of +Good-fellows, Art. 6, Sec. 1; Constitution of Improved Order of Red +Men, Art. 5, Sec. 1; Constitution of United Ancient Order of Druids, +Art. 8, Sec. 1.) + +4. Not only are these associations exclusive and selfish in regard to +receiving members; not only do they utterly refuse to admit a man, +however good, and wise, and patriotic he may be, in case he is +diseased or infirm, or is disabled by wounds in the service of his +country, and is too poor and feeble to maintain himself and his +family; not only do they exclude all such persons from membership and +from the boasted privileges, and honors, and pecuniary benefits +pertaining thereto, but also their regulations in regard to their +internal affairs manifest an unchristian, anti-republican, exclusive, +selfish spirit. For instance, Masons will not, and, indeed, according +to their regulations, can not, bestow funeral honors upon deceased +members who had not advanced to the third degree. Those of the first +and second degree can not thus be honored. They are not entitled to +funeral obsequies, nor are they allowed to attend a Masonic funeral +procession. (Webb's Monitor, pp. 132-133.) + +Again: Though Masonry makes professions of universal benevolence on +the ground "that the radiant arch of Masonry spans the whole habitable +globe;" though it declares that every true and worthy brother of the +order, no matter what be his language, country, religion, creed, +opinions, politics, or condition, is a legitimate object for the +exercise of benevolence, (Masonic Constitutions, by Grand Lodge of +Ohio, p. 80); still it is declared that "Master Masons only are +entitled to Masonic burial or relief from the charity fund." (Masonic +Constitutions by Grand Lodge of Ohio, p. 39.) The rulers of Masons can +not be chosen from the members of the first or second degree. It is +thus seen that the first two degrees serve as a sort of substratum on +which the other degrees rest, and the "honors and benefits" are not +intended for persons of the former. + +The exclusiveness and selfishness of other secret associations are +also apparent from their regulations. As shown above, they exclude all +diseased and infirm persons from membership, and of course from all +the "benefits." They generally provide that, in case of sickness or +disability, a member shall receive three dollars per week, and in case +of the death of a member, the sum of thirty dollars shall be +contributed toward defraying his funeral expenses. But all the +associations making such regulations also provide that a member who is +in "arrears for dues" shall receive no aid in case of sickness or +disability; and in case of the death of a member who is "in arrears +for dues" nothing shall be contributed to defray his funeral expenses, +and his wife and children, however destitute they may be, can receive +no aid. In such cases, the destitute widow and orphans must not look +to "the _charitable_ association" of which the departed husband and +father was a member, but to outsiders--yes, to "prejudiced and +ignorant" outsiders--for aid to bury his dead body with decency. +Grosch says, "The philosopher's stone is found by the Odd-fellow in +three words, _Pay in advance_. There are few old members of the order +who can not relate some case of peculiar hardship caused by +non-payment of dues. Some good but careless brother, who neglected +this small item of duty until he was suddenly called out of this life, +was found to be not beneficial, and his widow and orphans, when _most_ +in need, were left destitute of all _legal_ claims on the funds he had +for years been aiding to accumulate." (Monitor, p. 198, 199.) Such +facts as these prove secret associations to be exclusive, heartless, +selfish concerns. (See Constitution of Druids, Art. 2, Sec. 1, and +By-laws, Art. 11, Sec. 1; Constitution of Good-fellows, Art. 16, Sec. +1; Constitution of Amer. Prot. Asso., Art. 9, Sec. 1-5.) + + + + +CHAPTER VI. + +FALSE CLAIMS. + + +1. Another very serious objection to secret societies is that they set +up false claims. No doubt a secret association may exist without doing +so, but the setting up of false claims is the legitimate result and +the usual accompaniment of secrecy. The object of secrecy is +deception. When a man endeavors to conceal his business affairs, it is +with the design of taking advantage of the ignorance of others. +Napoleon once remarked, "The secret of majesty is mystery." This keen +observer knew that the false claims of royalty would become +contemptible but for the deception which kings and queens practice on +mankind. We have quoted above from a book, the reliability of which +will not be called in question, to show that the design of secrecy, on +the part of Masons, is to take advantage of "a weakness in human +nature," and to invest with a charm things which, if generally known, +"would sink into disregard." So, also, "the aid of the mysterious" is +resorted to by Odd-fellows to render their "meetings attractive," and +to "stimulate applications for membership." (Proceedings of Grand +Lodge, 1859, App., p. 10.) It will scarcely be disputed that such is +the design of the concealment practiced by secret associations in +general. It is thus shown that secrecy is the result of an +unwillingness to rely upon real merit and the sober judgment of +mankind for success, and of a desire, on the part of associations +practicing it, to pass for what they are not. Hence, the design of +secrecy involves hypocrisy, or something very much like it. + +2. But, whatever may be the _design_ of secrecy, secret associations +do set up false claims. They all, or almost all, claim to be +charitable institutions. This is the frequent boast of Masons and +Odd-fellows. Moore, in his "Constitutions," declares that "charity and +hospitality are the distinguishing characteristics" of Masonry. (P. +71.) In the charge to a "Master Mason," at his initiation, it is +declared that "Masonic charity is as broad as the mantle of heaven and +co-extensive with the boundaries of the world." (Masonic +Constitutions, published by the Grand Lodge of Ohio, p. 80.) "The +Right Worthy Grand Representative," Boylston, in his oration delivered +in New York, April 26, 1859, declared that Odd-fellowship is "most +generally known and commended by its charities." (Proceedings of Grand +Lodge, 1859, App., p. 6.) Such is the style in which secret +associations glorify themselves. Such boasting, however, is not good. +It is contrary to the command of our Savior: "Therefore, when thou +doest thine alms, do not sound a trumpet before thee, as the +hypocrites do in the synagogues and in the streets, that they may have +glory of men." The boasting of secret associations about their +charities is precisely what our Savior not only forbids, but also +declares to be characteristic of hypocrites. And such boasting is, +indeed, generally vain. When a man boasts of any thing, whether of his +wealth, pedigree, bravery, wisdom, or honesty, there is good reason to +suspect that his claims are not well founded. Hence, the very boasting +of secret associations about their benevolence and charities is +presumptive evidence that their claims to the reputation of being +charitable institutions are hypocritical and false. + +3. In the first place, "the benefits" are confined to their own +members. The excuse for secrecy, in some instances, is that it is +necessary in order that aid may not be obtained by persons who are not +members. In the "charge" delivered to a Master Mason at his +initiation, he is enjoined to exercise benevolence toward "every true +and worthy brother of the Order." In Boylston's address which we have +already quoted from several times, "the well-earned glory of +Odd-fellows" is declared to consist in this: that "no _worthy +Odd-fellow_ has ever sought aid and been refused." (Proceedings of +Grand Lodge, 1859, App., p. 9.) It is provided in the Constitution of +Odd-fellows, Good-fellows, etc., that aid shall be given to members +under certain circumstances; but it will be in vain to search in them +for any regulation providing for relief to any but members and their +families. The provision found in the constitution or by-laws of almost +every secret association that members "in arrears for dues" shall not +be entitled to "benefits," plainly shows that their vaunted "charity" +is restricted to their own members. This would not be so bad were it +not for the fact that they carefully exclude from membership all who +need aid or are likely to need aid. The Masons, according to their +Constitutions, must not receive as a member any man who is not +"physically perfect." The constitutions of other secret orders exclude +all who are diseased or infirm in body, or who have no means of +support. They exclude the blind, the lame, the maimed, the diseased, +the destitute, the widow and the orphan, and all who are wretchedly +poor or can not support themselves, and they cut off all such persons, +together with their own members who "are in arrears," from the +"benefits." Yet they talk about the universal brotherhood of men, and +claim for themselves the possession of universal benevolence! + +4. Still further: The relief afforded to members is not to be regarded +as a charity. The amount granted in all cases is the same. The +constitutions of most secret associations that give aid to members +provide that three dollars a week shall be given in case of sickness, +and thirty dollars in case of death. The amount given does not +correspond to the condition of the recipient. The rich and the poor +fare alike. The member "in arrears" is not entitled to any aid. It is +only the _worthy brother_ who is entitled to aid, and in order to be a +worthy brother a member must punctually pay his "dues." Hence, the +amount bestowed in case of the sickness or death of a member is to be +regarded as a debt. The "Druids," in their Constitution, expressly +declare that the aid given to sick members is not to be regarded in +any other light than as the payment of a _debt_. "All money paid by +the grove for the relief of sick members shall not be considered as +charity, but as the just due of the sick." (Art. 2, Sec. 7.) Boylston, +in his oration, though boasting of the "charities" of Odd-fellowship, +declares that they do not wound or insult the pride of the receiver, +for the reason "that the relief extended is not of grace, but of +right." (Proceedings of Grand Lodge, 1859, Appendix, p. 6.) Grosch, in +his Odd-fellows' Manual, in justifying equality in dues and in +benefits, says: "He who did not pay an equivalent would feel degraded +at receiving benefits--would feel that they were not his just due, but +alms." (P. 66.) It is, hence, seen that the aid bestowed by secret +societies is no more a gift of charity than the dividends of a bank or +of a railroad company. The stockholders are entitled to their share of +the profits; so members of secret societies are entitled to a certain +share of the funds to which they have contributed. We say nothing for +or against the propriety of this arrangement, in itself considered. +Persons have, perhaps, a right to form themselves into a mutual +insurance company, to bargain with one another that they will aid each +other in case of sickness or want; that in case of the death of any of +the members, their families shall be provided for by the surviving +members; that only the members who continue to pay into the common +fund a certain sum monthly or quarterly shall receive such aid; that +no money shall be paid out of the common fund for the benefit of any +who are not members, or of their families; and that all diseased and +infirm persons, and very poor people, such as "have no visible means +of support," and are likely to need pecuniary aid, shall be excluded +from the company and from its benefits. Perhaps men have a right to +form themselves into an association with such regulations; perhaps +they have a right to leave "an unworthy brother" (a member who fails +to pay his "quarterly dues") and his family to the charities of +"ignorant and prejudiced" people who will not join secret societies; +and in case of the death of such a member, to leave his poor +heart-broken widow to beg of the same "ignorant and prejudiced" +outsiders enough of money to bury his dead body decently; _but they +have no right to call themselves a charitable association_. It is +probable that many Masons, Odd-fellows, Good-fellows, etc., are kind +to "unworthy brethren," and to the poor in general; but if so, they +are better than the associations of which they are members. Bankers +and money-brokers, no doubt, sometimes show kindness to the poor, but +it does not hence follow that banks and money-shaving establishments +are charitable institutions. Neither does it follow that secret +societies are charitable because their members, in case of sickness or +death, are entitled to a certain portion of the funds which they +themselves have contributed as initiation fees and quarterly dues, +while those who are in real want can not even become members. What +charity is there in persons pledging themselves to aid each other in +sickness or other misfortune, and to let widows and orphans, the lame +and the diseased, and the wretchedly poor, perish with hunger and +cold? It may not be improper for A, B, and C to promise that they will +take care of each other in sickness, and that in case of the death of +one of them his dead body shall be buried by the survivors. It may, +also, not be improper for a man to get his life or his property +insured. Insurance companies have done much good. Many a man has been +saved from pecuniary ruin by getting his property insured, and many a +man has secured a competence for his wife and children by getting his +life insured. Individuals and families have probably been oftener +saved from worldly ruin by insurance companies than by secret +societies. The association of A, B, and C may do some good. They have +a right to agree to aid one another. They may, perhaps, have a right +to say that D, E, and F, who are very poor, or are enfeebled by +disease, shall not join them, and shall not be aided by them; but they +have no right to represent their exclusive, selfish association as a +charitable one. Such a representation would be false, and the +wickedness of making it wholly inexcusable. We do not blame +Odd-fellows, Good-fellows, Druids, or any other association for acting +as mutual insurance companies. We do not blame them for agreeing that +they will take care of each other or of each other's families. We are +not now blaming them for excluding from their associations and from +"the benefits" disbursed by them, the blind, the lame, the diseased, +and the very poor who have no means of support, though this feature of +such associations does seem very repulsive. We are not now condemning +them for casting off all those who do not pay their "dues," those who +become very poor and can not as well as the rich who will not, and for +cutting off all such persons from all "benefits of whatsoever kind," +though such treatment does seem to us selfish, cruel, and mean; we do +not now arraign them for any of these things, however ungenerous, +exclusive, and selfish they appear to us, but we do say that any +association which thus practices, and professes, and calls itself a +charitable one is a cheat and a sham. Those secret societies which +glorify themselves on account of their charities and universal +brotherhood and benevolence, can be acquitted of willful deceit and +falsehood only on the ground that they are blinded by prejudice or +ignorance, or both. + +The pretentious character of secret associations appears, also, in +their claims to be the possessors and disseminators of knowledge and +morality. Their members seem to think a man can scarcely be good and +intelligent without being "initiated." Webb delares [sic] "Masonry is +a progressive science. * * Masonry includes within its circle almost +every branch of polite learning." (Monitor, p. 53.) "Masonry is not +only the most ancient, but the most moral institution that ever +subsisted." (Monitor, p. 39.) Grosch, in his Manual, speaking of the +shining sun as an emblem, says: "So Odd-fellowship is dispersing the +mists from the advancing member's mind, and revealing things as they +are; so, also, it is enlightening the world," etc. (Manual, p. 120.) +The extravagance find absurdity of these claims must be evident to +every prejudicial mind. It may be said, indeed, the above declarations +express the opinions only of individuals, and that associations can +not justly be charged with the errors of their members. We maintain, +however, that secret societies are responsible for the vain boasting +of their members. They claim that their members are a chosen board, a +select few, who, by virtue of their association, are superior to the +rest of mankind. Their processions and parades, their regalia and +emblems, and their high-sounding titles are evidently designed to +impress the minds of their own members and of outsiders with ideas of +their excellence and grandeur. Their high-sounding titles have already +been adverted to as involving the sin of profaneness; but they serve +equally well to illustrate the pretentious character of the +associations which employ them. Almost every officer among the Masons +has some great title. There is the Grand Tyler, Grand Steward, Grand +Treasurer, Grand Secretary, Grand Chaplain, and Grand Master. The +Lodge itself is _grand_, and, of course, every thing and every body +connected with it are _grand_. The treasurer, though his duty be +merely to count and hold a little vile trash called money, is grand; +almost every officer is a grand man. + +These titles, however, do not give an adequate idea of the _grandeur_ +to which "sublime" Masonry ascends. They have their Right Worshipful +Deputy Grand Master, their Right Worshipful Grand Treasurer [sic], Most +Worshipful Grand Master, Most Eminent Grand Commander, Thrice +Illustrious Grand Puissant, Most Excellent Grand High Priest, etc. +(Constitution [sic] of Grand Lodge of Ohio, Art. 5., Webb's Monitor, +pp. 187, 219, 284.) Other associations employ similar titles; indeed, +Masonry, as the oldest association, seems to have been copied after by +the rest. The Odd-fellows have almost the same parades, shows, and +titles as the Masons. They have their aprons, ribbons, rosettes, and +drawn swords; and they endeavor, by these and other clap-trap means, +to recommend their association as a grand affair. They, too, have +their Right Worthy Grand Lodge, Most Worthy Grand Master, Right Worthy +Grand Secretary, Right Worthy Grand Treasurer, Right Worthy Grand +Chaplain, etc. + +We think it strange that men of sense should employ such titles. They +would be ridiculous even applied to the greatest and best man that +ever lived. They are more ridiculous than the bombastic titles given +to civil officers in barbarous countries. The Sublime Porte of Turkey +is outdone in this respect by secret associations in the United +States. + +6. The absurdity of these high-sounding titles and other puerilities +is further seen from the character of those who compose the +associations which employ them. They boast that they receive as +members almost all sorts of men except atheists; that men of every +religious sect and every nation meet in their lodges as loving +brethren, and on a perfect equality; that they welcome the Jew, the +Arab, the Chinaman, the American savage, the infidel, and the +Christian, provided they be sound in body and be able to support +themselves; yet the officers elected by the lodges or squads of such +persons, Jews, Arabs, Chinamen, savages, infidels and Christians, +become Most Eminent Grand Commanders, Thrice Illustrious Puissants, +etc. Yea, since brotherhood and _equality_ characterize these +associations, the Jew, the Arab, the Chinaman, and the infidel are +eligible to any office, and may become Most Worshipful Grand +Commanders and Most Excellent Grand High Priests. + +All this is calculated to produce laughter and contempt; but such is +not the design. The design of those who make use of these grand titles +and other clap-trap things is to recommend their associations as an +excellent and grand affair. The design itself, and the means employed +for its accomplishment, must, certainly, be condemned by every +unprejudiced Christian [sic] mind. + + + + +CONCLUSION. + + +We have thus briefly stated the objectionable features of what are +generally called secret societies. It is mainly to their secrecy, +oaths, and promises, their profanation of holy things, their +exclusiveness and their setting up of false claims, to which we +object. These are the things objected to in the foregoing treatise. We +have written without any feeling of unkindness, and we trust, also, +without prejudice. We had intended to urge additional considerations +to show the evil nature and tendency of secret societies; but we have +been restrained by the fear of swelling our treatise beyond a proper +size. + + + + + * * * * * + + SHALL CHRISTIANS JOIN SECRET SOCIETIES? + + * * * * * + + + + +SHALL CHRISTIANS JOIN SECRET SOCIETIES? + +"With charity for all and with malice toward none," we bring this +question to all those who would serve Christ. We mean by "secret +societies" not literary, scientific, or college associations, which +merely use privacy as a screen against intrusion, but those affiliated +and centralized "orders" spreading over the land, professing +mysteries, practicing secret rites, binding by oaths, admitting by +signs and pass-words, solemnly pledging their members to mutual +protection, and commonly constructed in "degrees," each higher one +imposing fresh fees, oaths, and obligations, and swearing the +initiated to secrecy even from lower "degrees" in the same Order. + +Shall Christians join societies of this kind? + +SUPPOSING IT TO BE INNOCENT, WILL IT PAY? + +_First_. They consume time and money. Have you considered how much? +How many evenings, and whole nights, and parts of days? How many +dollars in fees, dues, fines, expenses, and diminished proceeds from +broken days? Will it pay? Can you not lay out this amount of time and +money more profitably?--a plain man's question. They propose helping +you to "friends," "business," in "moral reform," in "sickness, death, +and bereavement;" but can you not get as much of such good in ways +pointed out to you by Christ, your best and wisest friend?--ways which +will yield you more of personal cultivation, spiritual good, earthly +profit, social and domestic happiness, and openings for usefulness. If +so, these orders are unprofitable, and _will not pay_. + +_Secondly_. They furnish inferior security for investments. As _mutual +insurance societies_, they are irresponsible, and more liable to +corruption, _just because they are secret_. Do they make "reports" to +the public or the Legislature? Do they make any adequate "report" to +the mass even of their own members? Millions and millions are known to +have gone into the treasury of a single one of these organizations. No +dividends are declared, no expenditures published. _Where_ is the +money? Were it not safer to invest the same amount in companies where +every proceeding is open to public eye and public judgment? Would you +not, then, be safer? If so, _it will not pay_ to join these orders. + +IS IT OBLIGATORY? + +_First. Charity_ has no need of them. They are not truly charitable +institutions. "Mutual insurance societies" they may be, though of an +inferior sort, as we have seen; but that does not elevate them into +_charitable_ institutions. To bestow on your widow and orphans, your +sickness, and funeral some pittance, or the whole of what you paid +during health and life, is not _benevolence_. + +But, further, it is well to ask, in determining how greatly _charity_ +depends on them, how broadly they go forth among the poor outside +their membership. During the anti-masonic excitement of 1826-1830 some +two thousand lodges suspended. The resultant suffering was less, +perhaps, than what would follow the suspension of a single soup +association, any winter, in some city. Blot out the whole, and how +small the injury to the charities of the country! + +The Church of Christ is commanded to "do good unto _all_ men"--"to +remember the poor." It is engaged in this work. It blows no +trumpet--it does not parade its charities; but it shrinks from +comparison with no one of these orders, nor with all of them combined. +_Christians_ need not to go into them to preserve _charity_ alive, or +to find the best ways of exercising their own. + +_Secondly. Morality_ does not depend on them. We need say nothing of +"what is done of them in secret." But, looking at what is open to all, +we ask, What _work_ are they doing worthy of so much organization, and +expense, and time to reclaim the fallen, to banish vice, and to save +its victim? We have heard them refusing him admission or cutting him +off, but we have not heard of any considerable aid which they have +given to public or private morality. And, further, do we not find them +narrowing the circle of obligation, substituting attachment and duty +to an order for love and obligations to mankind? _Membership_ in a +lodge, _not character_, is held to make one "worthy," opening the way +to favor and society. But can all this be done without sensibly +weakening the fundamental supports of morality, without lessening its +broad requirements? + +_Thirdly. Patriotism_ has no need of them. They tend to destroy +citizenship, to exalt love of an order above the love of country. The +boast during the late rebellion was sometimes heard that their +members, owing to the oaths of mutual protection, were safer among the +rebels than other captives. Was the converse true? Were rebels, being +Freemasons, safe or safer against restraint and due punishment when, +falling captive to those of their order? How far does all this extend? +To courts and suits at law? Are criminals as safe or safer before +judge and jury of their order? Have rebellion and vice found greater +security here? This boast is confession--confession that the ties of +an order are stronger and more felt than is consistent with a proper +love of country. Is justice thus to be imperiled? Are securities of +property and rights thus to be imperiled? Must we beggar ourselves by +paying fees and dues to one another of these orders, now becoming more +plentiful every decade, to make sure of standing on equal footing and +impartiality with others, in the courts and elsewhere, and imagine +that all this is helpful to patriotism or even consistent with it? + +_Fourthly. Religion_ has no need of them. "The church is the pillar +and ground of the truth." "The gates of hell shall not prevail against +it." The preaching of Christ and him crucified is and must continue to +be the wisdom of God and the power of God unto salvation. _Religion_, +then, has no need of these secret orders. + +We come now to this: Neither charity, morality, patriotism, nor +religion imposes obligations on us to join them. _It will not pay_ was +our first fact. We have now reached this other, that _no consideration +of duty_ requires it. But, + +IS IT RIGHT? + +_First. Christ, our Master, neither instituted nor countenanced these +orders_. Reviewing his whole earthly ministry, he said (John xviii: +20): "I spake openly to the world;" and "in secret have I said +nothing." By this double affirmation he strongly suggested his +preference for _open, unsecret_ ways and proceedings. + +_Secondly. In those rites, proceedings, and regalia which do appear, +these orders are frivolous_, belittling, and unworthy of respect. If +the revealed are such, what must the unrevealed be? + +_Thirdly. These orders stand convicted of deceit and falsehood_. They +profess secrets and mysteries worth buying. Hundreds of high-minded +men, of irreproachable character and integrity, who have, therefore, +"renounced these hidden things of dishonesty," testify over their own +signatures, that their secrets are but signs, pass-words, ceremonies, +etc., covering nothing but emptiness and vanity. + +_Fourthly. These orders are unfriendly to domestic happiness and +well-being_, breaking in upon the sacred confidence and unity of +husband and wife, pledging him to conceal from her the proceedings of +perhaps fifty nights yearly, thus often sowing seeds of distrust, +filling his breast with what must not be divulged to her, involving +him in affairs and habits not unfrequently injurious to the best +interests and state of the family. + +_Fifthly. These orders are hostile to the heavenly-mindedness, the +spirituality of those who join them_. We speak from much testimony. +"Let him that thinketh he standeth take heed." The prudent man +foreseeth the evil, but the foolish pass on and are punished. This +voice of one is that of many concurring wise, faithful, and godly men, +viz.: "I am afraid of these secret societies; they have sucked the +spirituality out of all the members in our church who have joined +them." Young, promising Christians have often been blighted by them. +The fervor of piety, interest in the church and its work, interest in +Christ and his people, interest in God's Word and Spirit, all the +various elements of an earnest life of faith and heavenly-mindedness +have been blighted in these lodges. And in urging this, we appeal to +so many witnesses, and cover so wide a field of observation, as to +make it certain that this is not the exceptional but the ordinary +result. + +_Sixthly. These orders tend to destroy Christian fellowship_. Let them +grow until a given church is broken into squads, each pledged to +secrets from the other, but bound within itself by special ties; give +to each its own weekly meeting, mysteries, rites, signs, grips, +pass-words; let each be sworn to provide for, protect, shield, and +love its own adherents above others, and is not "_church fellowship_" +annihilated? Can the Spirit of Christ flow freely from member to +member through such partitions? Is this "one body in Christ, and every +one members one of another?" + +_Seventhly. These orders tend to subject the church to "the world" in +some of its dearest interests_. For example: When a few leading +members join a neighboring lodge, and make vows to the "strange" +brotherhood, how easy for that lodge to interfere secretly but +controllingly in its discipline of members, or in its selection or +dismission of a pastor! These suggestions are not merely imaginary. +Subjection of the church, in this way, to the cunning craftiness of +evil and designing men is no mere dream. + +_Eighthly. These orders dishonor Christ_. Those claims which he makes +for himself are disallowed. He is required to disappear or find a +place amidst other objects for worship. There is a _necessity_, +because these orders are designed for adherents of all religions. Were +they on the footing of an insurance company or a merchants' exchange, +or any similar body, this fact would not be so. But they profess to +include religion among their elements, and its services, in whole or +in part, among their ceremonies. They have prayers and solemn +religious rites. And in these _Christ is dishonored_. His exclusive +claims are disallowed or ignored, and this not by accident, but of set +purpose. Out of twenty-three forms of prayer in the "New Masonic +Trestle-Board," (Boston edition, 1850,) only one even alludes to him, +and that one in a non-committal way. These secret orders are under +bonds not to honor Christ as he claims, lest the Jew, or the Deist, or +the Mohammedan, all of whom they seek to enroll in equal membership, +should be offended. When the higher "degrees" of Masonry allude to +Christ and Christianity, it is but as one amidst many equals. We +repeat it: Did these orders stand on the same footing with mercantile +or other bodies in this matter, this objection might go for nothing; +but they do not. Unlike them, they profess to have religious services. +Indeed, they often boast of their religiousness, and avow their full +equality in this with the church of God itself! Yet, if you join them, +their "constitutions" prohibit you acknowledging, in their boasted +religious services, what Christ, your Lord, not only claims for +himself, but commands you to give unto him: that glory which is due to +his holy name. Are they, then, not _Anti-christ_ in this thing? And +can you, without sin, consent to it, or uphold institutions which +forbid you and others, in religious services, to honor him as your God +and Savior, and which thus place him on the same level with Zoroaster, +Confucius, or Mohammed? + +_Ninthly. These orders--the things now alleged being true--impede the +cause and kingdom of God, and are, therefore, hostile to the largest, +best, and deepest interests of mankind_. Recognizing this, churches, +conferences, associations, synods, and many eminently godly men, +living and dead, have put forth their solemn testimony against them. +Great lawyers, like Samuel Dexter; great patriots and statesmen, like +Adams, and Webster, and Everett; great communities, like the American +people from 1826 to 1830, have united to declare them not only "wrong +in their very principles," but "noxious to mankind." But many +Christians, rising higher and standing on "a more sure word of +prophecy," have discovered in them the enemies of the Gospel and of +the cross of Christ. Following him, their great exemplar in +philanthropy as in godliness, who did nothing in secret, they refuse +to have fellowship with the unfruitful works of darkness, choosing +rather to reprove them. + +Shall Christians join secret societies? + +Will it pay? Are they under obligation to do so? Fellow-disciple, +brother man, have you doubt on these questions? If it will not pay; if +you are under no obligation to do it; if you have any doubt of its +rightfulness, it is most assuredly your duty to refuse any connection +with them. + +We have no wish to press our reasoning beyond just limits. We have +sought to avoid extreme statements. We now ask you whether, in the +light of what has been brought to view, the weight of argument is not +against your joining these orders and lending them aid? Even should +you be able to stand up against their tendency to lower your personal +piety and injure your Christian character, have we not here one of +those cases where many brothers are offended or made weak? The Lord +Jesus has said, "Whoso offends one of these little [or weak] ones, it +were better for him that a mill-stone were hanged about his neck and +he were drowned in the depths of the sea." Will you, then, however +safe yourself, be the means, by your example, of bringing weaker +brethren into such dangers? "We, then, that are strong ought to bear +the burdens of the weak, and not please ourselves." "It is good +neither to eat flesh, nor to drink wine, nor to do any thing whereby +thy brother stumbleth or is offended [caused to sin] or is made weak." +These words are not ours; they are God's. + +Christian disciple, decide this question of secret societies with +candor, with solemn prayer, and with a purpose to please God. + + + + + * * * * * + +A PAPER ADOPTED BY THE GENERAL ASSOCIATION OF ILLINOIS OF +THE CONGREGATIONAL CHURCHES, AT THEIR MEETING IN OTTAWA, 1866. + + * * * * * + + + + +The topics committed to us involve the following points: + + 1. The moral character of secrecy. Is it an element of an invariable + moral character? and, if so, what? and, if not, what are the + decisive criteria of its character? + + 2. Associations or combinations involving secrecy. Are they of + necessity right or wrong? If not, what are the decisive criteria? + + 3. Religious rites and worship in societies or organizations, open + or secret. Are any kind allowable? and, if so, what? + + + + +I. Secrecy, Its character. + + +A presumption against secrecy arises from the known fact that +evil-doers of all kinds resort to secrecy. This is for two reasons: +(1.) To avoid opposition and retribution; and, (2,) to avoid exposure +to disgrace. The adulterer seeks secrecy; so do the thief and the +counterfeiter; so do conspirators for evil ends. + +Secrecy, whenever resorted to for evil ends, is wrong. But may it not +be resorted to for good ends? and is it not recognized as often wise +and right in the Word of God? We answer in the affirmative. There is a +certain degree of reserve, or secrecy, that should invest every +individual. Our whole range of thought and feeling ought not to be +promiscuously made known. There is a degree of secrecy necessary in +the order, social intercourse, and discipline of the family. There is +secrecy needed in dealing with faults and sins. Christ adopts this +principle in his discipline. He says, "Tell him his fault between him +and thee alone. If he repents, conceal it." There are confidential +communications for important ends, or for council. + +Concealment may be used as a defense against enemies, as in the case +of the spies of Joshua, or the messengers of David, or when Elisha hid +himself by the brook Oherith, by God's order. So God hides the good in +his secret place and under his wings. + +Secrecy is opposed to ostentation and love of human applause. Hence, +alms and prayer are to be in secret. God also resorts to secrecy in an +eminent degree. He hides himself. He dwells in thick darkness. It is +his glory to conceal his designs. In part, this is inevitable by +reason of his greatness; in part, he resorts to it of set purpose. + +It is a special honor and blessing of the good that he discloses his +secrets to them. + +Secrecy, then, is not of necessity wrong. Its character depends upon +the ends for which it is used, and the circumstances and spirit in +which it is used. There is a secrecy of wisdom, love, and justice, as +well as a secrecy of selfish, malevolent, and evil deeds. + + + + +II. Secret societies. + + +Of these there may be two degrees. + +1. Where not only the proceedings of the society are secret, but even +the existence of such a society is concealed. + +2. Where the existence is avowed, and the signs and proceedings only +are secret. + +In associations, secrecy may be resorted to in both these ways for +evil ends. Men may combine in associated societies to prey on the +community, and the existence of such societies be hidden. +Counterfeiters, horse-thieves, burglars, may thus associate for wrong, +in the deepest secrecy. + +So, too, secret associations whose existence is avowed may combine for +selfish ends, and in derogation of the common rights of the social +system. They may defend their members, to the injury of justice, in +our courts. They may interfere with the management of churches and +societies. They may bring an influence of intimidation to bear on +public men. They may disseminate false principles of religion and +morals. They may co-operate for political ends, and to effect +revolutions. + +And yet it is no less true that, in certain circumstances, secret +societies of both kinds may be resorted to for good ends. + +Secret societies may be rightfully resorted to for common council and +united action, in the fear of God and with prayer, in a very dangerous +state of the body politic, to resist incumbent evils, and the +existence of such societies not be disclosed, if the state of the case +would thus give them greater power for good. So, as a defense against +known disloyal secret organizations, secret loyal leagues were +rightfully resorted to as a means of united and concentrated action +against organized disloyalty. And if, in resisting moral evils, +secrecy gives power and advantage in devising measures to resist vice +and crime, it is not sinful to resort to it. + +All boards of trust generally have secret sessions, and legislative +bodies resort to secret sessions rightfully, if the state of affairs +demands it. It will be seen that secrecy is justified and demanded by +peculiar circumstances or obvious ends to be gained. The reason of the +case, therefore, is against secrecy, and in favor of open action, +where no such justification can be made out. It is the nature of truth +and right to be open. All things tend to it. There is nothing covered +or concealed that shall not finally be proclaimed. + +On the other hand, if secrecy is resorted to without reason; if it is +made the basis of false pretences; if it assumes the existence of +something that is not, then it is not defensible. If it involves a +profession of information to be communicated, and influences for good +to be exerted, that do not exist, then it is a species of intellectual +swindling which admits of no defense. The sciences and arts, the Bible +and nature, are open to all. So is the book of history. What new +science, or art, or history, or religion is there for secret societies +to disclose? + + + + +III. Religious rites or worship in societies, open or secret--are any +allowable? and, if so, what? + + +In order to answer this question, we need to consider certain +fundamental and vital principles of Christianity. + + 1. All men, as depraved and guilty, need regeneration and pardon + through the intervention of Christ. + + 2. There is access to the true God only through Christ: "I am the + way, and the truth, and the life. No man cometh unto the Father but + through me." + + 3. "Whosoever denieth the Son, the same hath not the Father; but he + that acknowledgeth the Son hath the Father also." + +All Christian churches are based on these truths, and the center and +culmination of their worship is this recognition of Christ in the +Sacrament as the Lamb of God, who taketh away the sins of the world. +Christ, too, is the center of the worship of heaven. + +Hence, if Christians associate with others in worship, it can rightly +be only on the ground that the worship centers in Christ, and +acknowledges him as Lord, to the glory of the Father. + +Hence, if, for the sake of extending an organization, men are admitted +of all religions--Pagans, Mohammedans, Deists, Jews--and if, for the +sake of accommodating them with a common ground of union, Christ is +ignored, and the God of nature or of creation is professedly +worshiped, and morality inculcated solely on natural grounds, then +such worship is not accepted by the real God and Father of the +universe, for he looks on it as involving the rejection and dishonor, +nay, the renewed crucifixion of his Son. As to Christ, he tolerates no +neutrality. He who is not for him is against him. These principles do +not involve the question of secrecy. They hold true of all societies, +open or secret. + +If, on such anti-Christian grounds, prayers are framed, rites +established, and chaplains appointed, ignoring Christ and his +intercession, God regards it as a mockery and an insult to himself and +his church. In it is revealed the hatred of Satan to Christ. By it +Christ is dethroned and Satan exalted. + +These principles do not exclude worship and prayer from societies. In +any societies, true worship in the name of Christ will be accepted. + +Let us now apply these principles to the societies of Free Masonry, +the modern mother of secret societies. Concerning these we hold it to +be plain: + +That they have neither science nor art to impart as a reward of +membership. The time was when there was a society, or societies, of +working masons, coming down from the old Roman empire, and extending +through the middle ages. These were societies of great power, and +wrought great works. The cathedrals of the middle ages were each +erected by such a corporation, and attest their skill and energy. + +But these corporations of working masons have passed away, and Masonry +is now, even in profession, only theoretical, and in fact, so far as +this art is concerned, is not even this. It does not teach the theory +of architecture. The transition took place in 1717, after a period of +decline in the lodges of working masons. All pretences to a history +back of this, or to any connection with Solomon or Hiram, are mere +false pretences and delusion for effect. No art is taught and no +science is communicated by the system. + +Practical ends, then, alone remain; and, in fact, the founders of the +system avowed "brotherly love, relief, and truth" as these ends. The +cultivation of social intercourse is also avowed as an end by +defenders of the system. But such ends as these furnish no good +reasons for secrecy; nor is secrecy favorable to a wise and economical +use of the income of such bodies for purposes of benevolence. An open +and public acknowledgment of receipts and expenditures is needed as a +safeguard against a dishonest and wasteful expenditure of funds. + +Nor is this all. The secrecy of the order, taken in connection with +the principle of hierarchal concentration, and with the administration +of extra-judicial oaths of obedience and secrecy, renders it, as a +system, liable to great abuses in the perversion of justice, in the +overriding of national law, and the claims of patriotism. + +But the most serious view of the case lies in the fact that it +professes to rest on a religious basis, and to have religious temples, +yet is avowedly based on a platform that ignores Christ and +Christianity as supreme and essential to true allegiance to the real +God of the universe. Its worship, therefore, taken as a system, is in +rivalry to and in derogation of Christ and Christianity. + +And, as a matter of fact, this and similar systems are by many +regarded as a substitute for the church, or as superior to it. +Moreover, devotion to them absorbs time and interest due to the +church, and paralyzes Christians by association with worldly men, and +by the malignant power of the spirit of the world. + +This system, and those who imitate its hierarchal and centralizing +organization, also give power to those hierarchal principles and +systems against which Congregationalism has ever protested as +corrupting and enslaving the church. + +The system also cultivates a love of swelling titles, and of gaudy +decorations and display in dress, that are hostile to the genius of +our Constitution, and to true republican and Christian dignity and +simplicity. + +From this system other organizations have borrowed much, and some do +not essentially differ from it in practical working. + +Other organizations, however, for the ends of temperance reform, have +adopted modes of organization, display in dress, and secret signs for +the purposes of recognition and defense. The ends and proceedings of +these temperance societies are so well known that it is often denied +that they are secret societies; yet they do, avowedly for purposes of +defense, resort to secrecy, and have imitated modes of dress and +organization found in Masonry. And members of Masonic lodges declare +that they involve, in fact, all the principles of Masonic +organizations, and rely on them ultimately leading to their own order. + +While we recognize the true devotion of the members of these societies +to the cause of temperance, and acknowledge and commend their active +efforts to resist the progress of one of the greatest evils of the +age, we yet can not concede the wisdom or desirableness of a resort to +principles and modes of action which tend to create a current toward +other secret organizations not aiming at their ends, nor actuated by +their spirit of temperance reform. + +In conclusion, we respectfully present the Association the following +principles foradoption [sic]: + + _Resolved_, 1. That in dealing with secret organizations, this + Association recognizes the need of a careful statement of principles + and a wise discrimination of things that differ. + + 2. That there are some legitimate concealments of an organized + character--such as the privacies of the family and business firms, + the temporary concealment of public negotiations at critical stages, + the occasional withdrawal of scandals which could only disturb and + demoralize communities, and the secrecy of military combinations; + nor are we prepared totally to condemn all private plans and + arrangements between good and true citizens, in great emergencies, + to resist the machinations of the wicked. + + 3. That organizations whose whole object and general method are well + understood, and are known to be laudable and moral--such as + associations for purely literary or reformatory purposes--are not to + be sweepingly condemned by reason of a thin veil of secrecy covering + their precise methods of procedure; yet we deem that outer veil of + secrecy to be unwise and undesirable, inasmuch as it holds out + needless temptations to deeds of darkness, and gives unnecessary + countenance to other and unlawful combinations; and, whenever the + act of membership involves an _unconditional_ oath or promise of + submission, adhesion, and concealment, under all circumstnces [sic], + that compact is a grave moral wrong. + + 4. That there are certain other wide-spread organizations--such as + Freemasonry--which, we suppose, are in their nature hostile to good + citizenship and true religion, because they exact initiatory oaths + of blind compliance and concealment incompatible with the claims of + equal justice toward man and a good conscience toward God; because + they may easily, and sometimes have actually, become combinations + against the due process of law and government; because, while + claiming a religious character, they, in their rituals, deliberately + withhold all recognition of Christ as their only Savior, and of + Christianity as the only true religion; because, while they are, in + fact, nothing but restricted partnerships or companies for mutual + insurance and protection, they ostentatiously parade this + characterless engagement as a substitute for brotherly love and true + benevolence; because they bring good men in confidential relations + to bad men; and because, while in theory, they supplant the church + of Christ, they do also, in fact, largely tend to withdraw the + sympathy and active zeal of professing Christians from their + respective churches. Against all connections with such associations + we earnestly advise the members of our churches, and exhort them, + "Be ye not unequally yoked together with unbelievers." + +*** END OF THE PROJECT GUTENBERG EBOOK 13759 *** |