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SECRET SOCIETIES

A Discussion of Their Character and

Claimsby

REV. DAVID MACDILL,

JONATHAN BLANCHARD, D. D

AND EDWARD BEECHER, D. D.

'Have no fellowship with th

unfruitful works of darkness, but rathe

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


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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 ver

ancient origin. They existed among th

ancient Egyptians, Hindoos, Grecians


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Romans, and probably among nearly al

he pagan nations of antiquity. This fact

however is neither proof of their utilit

nor of their harmlessness. Slaverydespotism, cruelty, drunken falsehood

and all sorts of sins and crimes hav

been practiced from time immemorial

but are none the less to be reprobated o

hat account.

2. The facts that these association

had no existence among the Israeliteswho, alone of all the ancient nations

enjoyed the light of Divine revelation

and that they originated and flourishe

among the heathen, who were vain iheir imaginations; whose foolish hear

was darkened, and whom God gave up

o uncleanness through the lusts of thei


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own hearts (Rom. i: 21-24), is

presumptive proof that their nature an

endency are evil. We do not claim tha

all the institutions among God's ancienpeople were right and good; nor tha

every institution among the heathen wa

sinful and injurious; still, that which wa

so popular among those whom the Bibl

declares to have been filled with al

unrighteousness; that which was s

pleasing to men whom God had giveover to a reprobate mind and to vil

affections (Rom. i: 26-28); that whic

made a part of the worship which th

gnorant heathen offered up to theiunclean gods, and which was unknow

among God's chosen people, is certainl

a thing to be viewed with suspicion. A


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hing of so bad origin and so ba

accompaniments we should be ver

slow to approve. The fact that man

good men see no evil in secret societiesand that many good men have been an

are members of them, is more tha

counterbalanced by the fact that man

good men very decidedly disapprove o

hem, and that, from time immemoria

men of vile affections and reprobat

minds, men whose inclinations anconsciences were perverted b

heathenish ignorance and error, and by

corrupt and abominable religion, hav

been very fond of them.3. Doubtless the authors an

conductors of the ancient mysterie

made high pretensions, just as do th


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modern advocates of secret societies

Perhaps the original design of th

ancient mysteries was to civiliz

mankind and promote religion; that ispagan superstition.

But whatever may have been the desig

of the authors of them, it is certain tha

hey became schools of superstition an

vice. Their pernicious character an

nfluence were so manifest that th

ancient Christian writers almosuniversally exclaimed against them

Leland's Chr. Rev., p. 223.) Bishop

Warburton, who, in his "Divine

Legation," maintains that the ancienmysteries were originally pure, declare

hat they "became abominably abused

and that in Cicero's time the term


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mysteries and abominations were almos

synonymous." The cause of thei

corruption, this eminent writer declare

o be thesecrecy with which they werperformed. He says: "We can assign no

surer cause of the horrid abuses an

corruptions of the mysteries than th

season in which they were represented

and the profound silence in which the

were buried. Night gave opportunity t

wicked men to attempt evil actions, anhe secrecy encouragement to repea

hem." (Leland's Chr. Rev., p. 194.) I

seems to have been of these ancien

secret associations that the inspireApostle said, "It is a shame even t

speak of those things which are done in

secret." (Eph. v: 12.)


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4. In view of these facts, th

antiquity of secret societies is n

argument in their favor; yet it is n

uncommon thing to find their memberracing their origin back to th

heathenish mysteries of the ancien

Egyptians, Hindoos, or Grecians. (Se

Webb's Freemason's Monitor, p. 39.

Since the ancient mysteries were s

mpure and abominable, those who boas

of their affinity with them must bclassed with them of whom the Apostl

says, "Their glory is in their shame

Phil, iii: 19.)

CHAPTER II.THEIR SECRECY.

1. One of the objectionable feature

of all the associations of which we ar


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writing is their secrecy. We do not say

hat secrecy is what is called an evil o

sin in itself. Secrecy may sometimes b

right and even necessary. There arfamily secrets and secrets of State.

Sometimes legislatures and churc

courts hold secret sessions. It i

admitted that secrecy in such cases ma

be right; but this does not prove tha

secrecy is always right. The case

above-mentioned are exceptional in theicharacter. For instance, a family ma

very properly keep some things secret

but were a family to act on the principl

of secrecy, they would justly bcondemned, and would arous

suspicions in the minds of all who know

hem. Were a family to endeavor to


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conceal every thing that is said and don

by the fireside; were they to invent signs

and grips, and passwords for th

purpose of concealment; were they tadmit no one under their roof withou

exacting a solemn oath or promise tha

nothing seen or heard shall be mad

known, every one would say there i

something wrong. So, too, if a churc

court would always sit in secret; wer

none but members at any time admittedwere all the members bound by solem

promises or oaths to keep th

proceedings secret, and were they t

employ signs, grips, and passwords, ano hold up horrid threats, in order t

secure concealment, such a church cour

would lose the confidence of all me


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whose esteem is of any value. Suc

studious and habitual concealmen

would damage the reputation of an

family or church court in the estimatioof all sensible people. The same resu

would follow in case a Legislatur

would endeavor, as a general thing, to

conceal its proceedings. As to Stat

secrets, they generally pertain to what i

called diplomacy; and even i

straightforward, manly diplomacy thers generally no effort at concealment. I

our own country, Congress very ofte

asks the President for information i

regard to the negotiations ancorrespondence of the Executiv

Department with foreign governments

and almost always the whol


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correspondence asked for is laid befor

Congress and published to the country. I

s very seldom that the Presiden

answers the call with a declaration thahe public welfare requires th

correspondence to be kept secret

Besides this, the concealment is onl

emporary. It is never supposed that th

secrecy must be perpetual. It is true tha

many diplomatists--perhaps nearly al

he diplomatists of Europe--do endeavoo cover up their doings from the light o

day. It is also true that the secrecy and

deceit of diplomatists have mad

diplomacy a corrupt thing. Diplomacy iregarded by many as but another nam

for duplicity. Talleyrand, the prince o

diplomatists, said "the design o


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anguage is to conceal one's thoughts.

This terse sentence gives a correct ide

of the practice of secret negotiators

With regard, then, to State secrets, wremark that real statesmen do no

endeavor to cover up their doings in th

dark, and that the practices o

diplomatists, and the reputation the

have for duplicity, are not such as shoul

encourage individuals or associations t

endeavor to conceal their proceedings.We see nothing in the fact that there may

be secrets of State to justify studied an

habitual secrecy either in individuals o

associations.2. The impropriety of habitua

concealment may be further illustrated.

An individual who endeavors to concea


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he business in which he is engaged, o

he place and mode of carrying it on

exposes himself to the suspicion of hi

fellow-men. People lose confidence ihim. They feel that he is not a safe man

They at once suspect that there i

something wrong. They do not ask o

expect him to make all his busines

affairs public. They are willing that h

should say nothing about many of hi

business operations. But habituasecrecy, constant concealment

unwillingness to tell either friend or fo

what business he follows, or to speak o

his business operations, will cause anman to be regarded as destitute o

common honesty. This fact shows that, i

he common judgment of men, constan


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concealment is suspicious and wrong

Wherever it is practiced, men expect th

development of some unworthy purpose

We regard secrecy just likhomicide and other actions that i

general are very criminal. To take huma

ife, as a general thing, is a very grea

crime; but it is right to kill a man in self

defense, and to take the life of

murderer as a punishment for his crime

The habitual concealment of one'actions is wrong, but it may be right a

particular times and for special reasons

t is not a dreadfully wicked thing, lik

he causeless taking of human life, anmay be justifiable much oftener and fo

ess weighty reasons. Still habitua

secrecy, or secrecy, except at particula


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imes and for special reasons, is

according to the common judgment o

men, suspicious and unjustifiable. Now

with secret societies secrecy is thgeneral rule.

They practice constant concealment. A

all times and on all occasions must th

members keep their proceedings secret

f an individual would thus studiousl

endeavor to conceal his actions; were h

o throw the veil of secrecy over hibusiness operations, refusing to speak t

any of his fellow-men concerning them

he would justly expose himself t

suspicion. His fellow-men would losall confidence in his integrity.

f habitual secrecy on the part of a

ndividual, in regard to business matters


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s confessedly suspicious and wrong,

must be so, also, on the part o

associations of men. There is les

excuse, indeed, for concealment on thpart of a number of men banded togethe

han on the part of an individual. A

ndividual working in the dark may d

much mischief, but an association thu

working can do much more. All thos

considerations which forbid individual

o shroud their actions in secrecy andarkness, and require them to be open

frank, and straightforward in thei

course, apply with equal or greater forc

o associations.3. In the case of secret societies, th

reasons for concealment set th

mpropriety of it in a still stronger light


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So far from there being any necessity o

special reason to justify habitual secrec

n their case, we believe the very desig

of their secrecy to be improper ansinful. We present the following

quotation from a book of high authorit

among those for whose benefit it wa

specially intended:

"If the secrets of Masonry are replet

with such advantages to mankind, it ma

be asked, Why are they not divulged fohe general good of society? To which i

may be answered, were the privileges o

Masonry to be indiscriminatel

bestowed, the design of the institutiowould be subverted, and, being familiar

ike many other important matters, woul

soon lose their value and sink int


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disregard." --Webb's Freemason's

onitor, p. 21.

The same author intimates that th

secrecy of Masonry is designed to takadvantage of "a weakness of huma

nature." He admits that Masonry woul

soon sink into disregard if its affair

were generally known.

Although this remark is made wit

special reference to the giddy an

unthinking, yet it is certainly not thcontempt of such persons which Mason

fear. They would not care for th

contempt of the giddy and unthinking, i

hey could retain the esteem of thhoughtful and wise. The real reason

hen, for concealing the doings o

Masons in their lodges, is to recommen


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hings which, if generally known, woul

be regarded with contempt. The desig

of concealment in the case of othe

secret associations, we understand to bhe same. The following is an extrac

from an address delivered at the nationa

celebration of the fortieth anniversary o

Odd-fellowship, in New York, April 26

1859, and published by the Grand Lodg

of the United States:

"But even if we do resort to the aiof the mysterious, to render our meeting

attractive, or as a stimulant t

applications for membership, surely thi

results, in no injury to society ondividuals." --Proceedings of Grand

odge of United States, 1859,Ap., p

10.


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Here, again, it is pretty plainl

hinted that the design of secrecy in th

case of Odd-fellowship, is to invest

with unreal attractions, or, at least, witattractions which it would not possess

were the veil of concealment withdrawn

Here, again, as in Masonry, it i

virtually admitted that secrecy i

designed to take advantage of "

weakness in human nature," and t

recommend things which, if not investewith the attractions which secrec

hrows around them, would sink int

contempt.

Doubtless the design of concealmenn the case of other secret associations i

he same. We are not aware that Good

fellows, Good Templars, Sons o


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Temperance, and other simila

associations, have any better reason fo

working, like moles, in the dark tha

Masons and Odd-fellows. There is, thenas it respects secret societies, n

necessity for concealment--nothing t

ustify it. The real motive for it is itsel

mproper and sinful.

4. That the concealment of action

and principles, either by individuals o

associations, is inconsistent with theachings of the Bible, is, we think

easily shown. Thus our Savior, on hi

rial, declared: "I spake openly to th

world; I ever taught in the synagoguewhither the Jews always resort; and in

secret have I said nothing." (John xviii

20.) An association which claims to b


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aboring in behalf of true principles, an

for the moral and intellectua

mprovement of men, and yet conceal

ts operations under the impenetrablveil of secrecy, is certainly practicing i

direct opposition to the example an

eaching of the Son of God.

Again: The concealment of ou

actions is condemned in the words of th

Most High, as recorded by the prophet

"Woe unto them that seek deep to hideheir counsel from the Lord, and thei

works are in the dark; and they say

Who seeth us? and who knoweth us?

Is. xxix: 15.) Those on whom a divincurse is thus pronounced are describe

as endeavoring to hide their works i

he dark. This description applies, mos


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assuredly, to those associations whic

meet only at night, and in rooms wit

darkened windows, and which requir

heir members solemnly to promise oswear that they will never make know

heir proceedings.

Again: The inspired apostl

ncidentally condemns secret societies i

denouncing the sins prevalent in his ow

day: "And have no fellowship with th

unfruitful works of darkness, but rathereprove them; for it is a shame to speak

of those things that are done of them in

secret." (Eph. v: 11, 12.) It is no

without reason that commentatorunderstand the shameful things done i

secret, of which the apostle speaks, to b

he "mysteries" of the "secret societies


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which prevailed among the ancien

heathen. They maintained religious rite

and ceremonies in honor of thei

maginary deities, just as most moder"secret societies" make a profane use o

he word and worship of God in thei

parades and initiations. He says it woul

be a shame to speak of the rite

performed by the heathen in their secre

associations in honor of Bacchus an

Venus, the god of wine and the goddesof lust, and of their other abominabl

deities. But whether the apostle refers t

he Eleusinian, Samothracian, and othe

pagan mysteries, or not, theprinciple osecrecy comes in for a share of hi

condemnation.

The concealment practiced b


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"secret societies" is inconsistent, also

with such declarations of the Bible a

he following: "For every one tha

doeth evil hateth the light, neithecometh to the light, lest his deed

should be reproved. But he that doeth

ruth cometh to the light, that his deed

may be made manifest that they ar

wrought in God." (John iii: 20, 21.) "Le

our light so shine before men that they

may see your good works, and glorifyour Father which is in heaven." Thes

are the words of our Savior, and they

certainly condemn the concealmen

practiced by secret associations, and alhe means employed for that purpose-

heir signs, grips, and passwords; thei

shunning the light of day; their secre


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gatherings in the night, and in rooms wit

darkened windows; the terrible oath

and solemn promises with which the

bind their members to perpetual secrecyhe disgraceful punishments which the

hreaten to inflict on any member wh

will expose their secret doings--all thes

hings are inconsistent with the spirit, i

not the very letter, of the commands o

our Savior quoted above.

5. Besides, if the doings of thesassociations, in there secret meetings

aregood, then it is in the violation of th

express command of our Savior to keep

hem concealed; for he tells us to leothers see our good works. In case thei

doings are bad, it is, perhaps, n

violation of Christ's command to keep


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hem hid; but, most certainly, such thing

ought not to be done at all. So far as th

moral character of secret societies i

concerned, it matters not whether thransactions which they so studiousl

conceal are good or bad, sinless o

wicked. If such transactions are good

he Savior commands that they be mad

known; if they are improper and sinfu

he commands us to have no fellowship

with them. In either case secreassociations are to be condemned a

practicing contrary to the teachings o

he Bible.

Hence, we conclude that thconcealment so studiously maintaine

and rigidly enforced by the association

whose moral character we ar


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considering is condemned both by th

common judgment of men and by th

Word of God.

CHAPTER III.THEIR OATHS AND

PROMISES.

1. Another serious objection tosecret associations is the profanation b

hem of the oath of God. We regard such

profanation as the natural result of thei

secrecy. When associations of meendeavor to keep secret their operation

from generation to generation, they wil

not be willing to trust to the honor an

honesty of their members. A simplepromise of secrecy will not be deeme

sufficient. Oaths or promises, wit

dreadful penalties, will very likely b


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required of all those who are admitte

as members. Secret societies may

perhaps, exist without such oaths an

promises. If the members of aassociation are few in number, or if th

publication of its secrets would not b

regarded as very injurious to it

nterests, perhaps a simple promise o

secrecy will be regarded as sufficient

but whenever an association endeavor

o secure a numerous membership, anregards a disclosure of its secrets a

ikely to damage its reputation or hinde

ts success, something more than

simple promise of secrecy will verikely be required at the initiation o

members.

Accordingly, some secret associations


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t is known, do employ awful sanction

n order to secure concealment. Eve

when the members of a secret orde

claim that they are not bound to secrecby oath, but only by a simple promise, i

will, perhaps, be found on examinatio

hat that promise is, in reality, an oath

An appeal to God or to heaven, whethe

made expressly or impliedly, i

attestation of the truth of a promise o

declaration, is an oath. Such an appeamay not be regarded as an oath in ou

civil courts, the violator of which woul

ncur the pains and penalties of perjury

et certainly it is an oath according the teachings of the Bible. Our Savio

eaches that to swear by the temple, is t

swear by God who dwelleth therein; an


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hat to swear by heaven, is to swear b

he throne of God, and by him that sittet

hereon. (Matt. xx: 23.) We find, also

hat the words, "As the Lord liveth," io be regarded as an oath. King David i

repeatedly said to have sworn, when h

used this form of expression, i

attestation of his sincerity. (1 Sam. xx: 3

1 Kings i: 29.) An appeal to God

whether direct or indirect, in attestatio

of the truth of a declaration or promises an oath. As we have already said,

secret association may exist without a

oath. But we are not sure that any does

Odd-fellows have declared that thehave no initiatory oath.

n the address published by the Gran

Lodge of the United States, referred t


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before, the following declaration i

made: "No oath, as was once supposed

s administered to the candidate." (App

o Proceedings of Grand Lodge, 1859, p10.) Yet Grosch, in his Odd-fellows

Manual, speaks of an "appeal to heaven

n the initiation, at least, into one of th

degrees. (P. 306.) Perhaps the

contradiction arises from a difference o

opinion in regard to what it takes t

constitute an oath, or, perhaps, from thfact that an oath is required in initiation

nto some degrees, but not in others.

However this may be, we know tha

some secret societies have initiatoroaths, and that nearly all administe

what, in the sight of God, is an oath

hough they may not so view


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hemselves. Nor do we see any reason t

discredit the declaration of Grosch tha

he candidate "appeals to heaven."

2. Now, the taking of an initiatoryoath is, to say the very least of it, o

doubtful propriety. Every one who doe

so swears by the living God that he wil

forever keep secret things about whic

he knows nothing. The secrets of th

association are not imparted to him unti

after he has sworn that he will not reveahem. He is kept ignorant of them unti

he "brethren" are assured by his appea

o heaven that they can trust him. Now

he inspired apostle lays down thprinciple that a man sins when he doe

any thing about the propriety of which h

s in doubt. He declares that the eating o


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be kept secret. If the apostle condemned

n most emphatic language, the man wh

would do so trivial a thing as eat mea

without assuring himself of thawfulness of his doing so, what woul

he have said had the practice existed i

his day of swearing by the God o

heaven in regard to matters that ar

altogether unknown? To say the ver

east, such swearing is altogethe

nconsistent with that caution anconscientiousness which the Scripture

enjoin. The apostle also condemns th

conduct of those who "understan

neither what they say nor whereof theyaffirm" (1 Tim.

: 7.) Does not his condemnation fall o

hose who know not about what the


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swear, nor whereof they appeal to

heaven?

3. There is another objection t

aking an initiatory oath. We areexpressly forbidden to take God's nam

n vain. To pronounce God's nam

without a good reason for doing so is t

ake it in vain.

Certainly, to swear by the name of th

iving God demands an importan

occasion. To make an appeal to the Godof heaven on some trifling occasion is

profanation of his oath and name. If th

secrets of Masonry, Odd-fellowship

Good Templars, and similaassociations, are unimportant, thei

oaths, appeals to heaven, and solem

promises made in the presence of Go


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are profane and sinful. Perhaps thei

boasted secrets are only signs, grips

pass-words, and absurd rites o

nitiation. To swear by the name of thLord about things of this kind is certainl

a violation of the third commandmen

The candidate does not know that th

secrets about to be disclosed to him ar

of any importance, and he runs the ris

of using God's name and oath about ligh

and trivial things. He must be uncertaiwhether there is any thing of importanc

n hand at the time of swearing, and how

can he escape the disapproval of God

since the inspired Paul declares that thdoubtful eater of meat is damned? (Rom

xiv: 23.)

4. We have already adverted to the


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fact that concealment is resorted to i

order to take advantage of "a weaknes

n human nature," and to recommen

hings which, if known generally, wouldbe disregarded. Is it right to use th

name and oath of God for th

accomplishment of such purposes? Is

right to use the name and oath of God i

order to take advantage of "a weaknes

n human nature," and to invest wit

fictitious charms things which, if seen ihe clear light of day, would be regarded

with indifference or contempt? Th

aking of oaths for such purposes, an

under such circumstances will generallbe avoided by those who give good hee

o the command, "Thou shalt not take th

name of the Lord thy God in vain; for th


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Lord will not hold him guiltless tha

aketh his name in vain."

5. While we do not claim that ther

s any passage of Scripture whicexpressly declares the initiatory oath

under consideration to be profane an

sinful, at the same time there are man

passages which require us to bewar

how and when we swear:

"But above all things, my brethren

swear not, neither by heaven, neitheby 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 commancondemn those who swear to keep secre

hey know not what, and to fulfil

obligations which devolve upon them a


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members of an association, before the

know fully what that association is, o

what those obligations are? Should no

every one consider himself admonishenot to swear such an oath lest he fall int

condemnation? Again: Our Savior says

"Swear not at all; neither by heaven, fo

t is God's throne; nor by the earth, for

s his footstool; neither by Jerusalem, fo

t is the city of the great king.

either shalt thou swear by thy headbecause thou canst not make one hai

white or black; but let you

communication be yea, yea, nay, nay; fo

whatsoever is more than these, cometof evil." These words were spoken i

condemnation of those who employe

oaths frequently and on imprope


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occasions. They should make every on

hesitate in regard to swearing, in an

form, on his initiation into an order th

obligations and operations of whichave not yet been revealed to him. Onc

more: "Be not rash with thy mouth, an

et not thine heart be hasty to utter any

hing before God, for God is in heaven

and thou upon earth; therefore, let thy

words be few." (Eccl. v: 2.) Is it not

rash thing to bind one's self by the oatof God to keep secret things as ye

unknown, or to bind one's self t

conform to unknown regulations an

usages? In view of these declarations ohe Word of God, it certainly would be

well to avoid taking such oaths a

generally are required of the members o


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degree should be firm and decided in hi

answers to all questions asked him, an

patient in all required of him," etc. (P

279.) In the form of application fomembership, as laid down by Grosch

he applicant promises as follows:

"If admitted, I promise obedience t

he usages and laws of the Order and o

he Lodge." (P. 378.)

These declarations, by reliabl

authors, plainly show that both iMasonry and Odd-fellowshi

obligations are laid on members o

which, at the time, they are ignorant

Candidates for Masonry must promise tconform, yes, "cheerfully conform to al

he ancient established usages an

customs of the fraternity." Th


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application for membership in th

association of Odd-fellows must b

accompanied by a promise of obedienc

o the usages and laws both of the wholOrder and of the lodge in whic

membership is sought. No man has

right to make such a promise until he ha

carefully examined the usages, an

customs, and laws referred to. While h

s ignorant of them, he does not know bu

some of them or all of them may bmorally wrong. Before the candidate ha

been initiated, he has not had a

opportunity of acquainting himself wit

all the laws, usages, and customs whiche promises to obey. Is not such

promise condemned by the divin

njunction, "Be not rash with thy mouth?


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s not the man who promises to obe

regulations, customs, and usages befor

he knows fully what they are a

blameworthy as the doubtful eater omeats, who, the inspired apostle tells us

s damned for doing what he is no

confident is right? The candidate fo

nitiation into Odd-fellowship mus

"give himself passively to his guides.

Such demands indicate the spirit whic

secret associations require of theimembers. They must surrender th

exercise of their own judgment, an

permit themselves to be blindly led b

others. No man has a right thus tsurrender himself passively to th

guidance of others. Every man is boun

o act according to his own judgment an


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conscience. Before a man promises t

obey any human regulations, or t

conform to any usage or custom, he i

bound to know what that regulationusage, or custom is, and to see that it i

morally right. To do otherwise is to si

against conscience and the law of God.

7. Besides this, the promise t

"preserve mysteries inviolate," mad

before they have been made known t

he promiser, is condemned by soundmorality. He may have heard th

declaration of others that there is nothin

wrong in "the mysteries," but this is no

sufficient to justify him. A man is boundo exercise his own reason an

conscience in regard to all questions o

morality.


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No man has a right, at any time, t

ay aside his reason and conscience an

allow himself to be "guided passively

by others. Every man is bound to see andecide for himself in every case of dut

and morals. We should not let the church

of Christ even decide for us in suc

matters, much less some association

composed, it may be, of infidels

Mormons, Jews, Mohammedans, and al

sorts of men except atheists. (See page37, 31.) A band of such men may have

secrets very immoral in character, and

which it would be a violation of God'

aw to preserve inviolate. To promisbeforehand that any "mysteries" whic

hey may see fit to enact and practic

shall be forever concealed, is to trifl


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with conscience and morality. It i

useless to plead that a member ca

withdraw as soon as he discovers an

hing wrong in the regulations and usagewhich he is required to obey.

Every one who joins such an associatio

as those under consideration must mak

up his mind to do so before he know

what "the mysteries" are, and he mus

promise (either with or without an oath

hat he will preserve them inviolatbefore "the brethren" will intrust them t

him. The possibility of dissolving hi

connection with the associatio

afterward does not exonerate him opromising to do he knows not what--o

aying aside his own conscience an

reason, and yielding himself "passively


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o others. The promise of secrecy and o

obedience to unknown regulations an

customs, required at the initiation o

candidates into such associations as ware considering, is, therefore, a step i

he dark. It involves the assuming of a

obligation to do what may be morall

wrong, and is, therefore, inconsisten

with the teachings of the Word of God

and the principles of sound morality.

CHAPTER IV.THEIR PROFANENESS.

1. Another evil connected wit

secrecy, as maintained by th

associations the character of which inow under consideration, is the profan

use of sacred things in ceremonies

celebrations, and processions. This evi


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has, perhaps, no necessary connectio

with secrecy, but has generally infact

The "secret societies" of antiquity dea

argely in religious ceremonies. It is thfrequent boast of Masons, Odd-fellows

and others, that their association

correspond to those of ancient times

There is, indeed, a correspondenc

between them in the use of religiou

rites. Those of ancient times employe

he rites of heathenish superstition; thosof modern times are, perhaps, a

objectionable on account of thei

prostituting the religion of Christ. Th

holy Bible, the word of the living Gods used by Masons as a mere emblem

ike the square and compass. The pot o

ncense, the holy tabernacle, the ark o


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he covenant, the holy miter, and the hol

breastplate are also employed a

emblems, along with the lambskin an

he sword pointing to a naked heart. Ahe opening of lodges and durin

nitiations, passages of Scripture ar

read as a mere ceremony, or as a charg

o the members in regard to their duty a

Masons. Thus a perverse use of hol

Scripture is made in the application of

o matters to which it has no referencwhatever. (Freemason's Monitor, pp. 92

19-181). Even the great Jehovah i

represented in some of their ceremonie

by symbols.His all-seeing eye is represented by th

mage of a human eye.

Freemason's Monitor, pp. 85, 290.


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Masonry also profanes the name an

itles of God. God alone is to b

worshiped; he alone should b

addressed as theMost Worshipfueing. But Masonry requires the use o

such language as follows: "The Mos

Worshipful Grand Master," and "The

Most Worshipful Grand Lodge." God

alone is Almighty, but Masons have thei

"Thrice Illustrious and Grand Puissant,

and their "Thrice Potent Grand Master.God alone is perfect, but Masons have

"Grand Lodge of Perfection" and

"Grand Elect Perfect and Sublim

Mason." (Monitor, pp. 187, 219Monitor of Free and Accepted Rite, pp

52.) Christ is the great High Priest, an

Aaron and his successors were hi


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representatives, but Masons have

"High Priest," a "Grand High Priest,

ea, a "Most Excellent Grand Hig

Priest." At the installation of this socalled High Priest, various passages o

Scripture treating of the priesthood o

Melchisedec and of Christ are used

Webb's Monitor, pp. 178-181, 187.)

We regard these high-sounding title

as ridiculous, and as well calculated t

excite derision and scorn; but we do nonow treat of them in that regard. We cal

attention, at present, to the emblems an

itles used by Masons as profane. Go

did not intend his holy Word, and theTabernacle, and the Ark of the Covenant

and the Breastplate, to be used as th

symbols of Masonry. These and othe


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holy things were intended only for hol

purposes. To use them as the Masons do

s to pervert and profane them. Th

visible representation of the all-seeineye of God is certainly a species o

dolatry, and is forbidden by the second

commandment. Such, also, are th

riangles, declared to be "a beautifu

emblem of the eternal Jehovah.

Monitor, p. 290.) The Israelites, o

course, did not understand that thDivine Being was really like thei

golden calf; they considered it a symbo

of Deity.

How much better is it to assimilate Goo a triangle than to a calf? Th

difference is just this: the latter idea i

more gross than the former. The sin o


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dolatry--that is, of representing Go

under a visible figure--is involved i

both cases. The profaneness of the title

mentioned above must at once be evideno every reverent, considerate mind

They are such as in the Bible ar

ascribed only to God and to Christ

ndeed, Masons give more exalted title

o their sham priest than the Scripture

employ to describe the character an

office of the great High Priest who i"made higher than the heavens." If this i

not profane, we are at a loss to know

what can be profane.

2. The Odd-fellows in profanation oholy things go about as far as th

Masons. They employ "the braze

serpent," "the budded rod of Aaron,


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"the Ark of the Covenant," "th

breastplate for the high priest," and othe

holy things as emblems of their order

along with, "the shining sun," "the halmoon," etc. They have their "Mos

Worthy Grand Master," and their "Mos

Excellent Grand High Priest," and othe

officers designated by titles whic

should be given to God and Christ alone

ndeed, as it respects emblems and titles

Masonry seems to be the example whicother secret associations have followed

n regard to the profanation of hol

hings, the difference between most o

he secret associations in our land is onmerely of degree. This profanation of th

word, name, and titles of God i

certainly sinful in itself, and ver


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njurious in its effects. What kind o

deas of God, and Christ, and heave

must persons have who conceive an

hink of God under the figure of threriangles; of Christ and his priesthood a

symbolized by "the Most Excellen

Grand High Priest," officiating amid th

omfooleries of Masonry and Odd

fellowship; and of heaven as a Gran

Lodge-room. What ideas of the Divin

Majesty and Glory must they have whare accustomed to give to the officers o

a secret association, and to men wh

are, perhaps, destitute of faith an

holiness, and who may be Jews, Turksor infidels, as grand titles as th

Scriptures give to the God of heaven an

he Savior of the world. Besides it i


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very improper and sinful to give to mer

men the titles and glory which are due t

God alone. We learn that it wa

precisely for this sin that the Divindispleasure was visited upon kin

Herod. On a certain occasion having pu

on his royal apparel, he sat on his thron

and made a public oration. The peopl

who heard him shouted and said, "It i

he voice of a God and not of a man

and immediately the angel of the Lordsmote him, because he gave not Go

he glory; and he was eaten of worms

and gave up the ghost." (Acts xii: 23.) I

was for the same spirit of selfglorification that the king of Babylo

was punished with madness an

disgrace. Nebuchadnezzar walked in hi


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palace, and said: "Is not this grea

Babylon, which I have built for th

house of my kingdom by the might of m

power, and for the honor of mmajesty?" The same hour he was drive

from men, and did eat grass as oxen; an

his body was wet with the dew o

heaven, till his hairs were grown lik

eagles' feathers, and his nails like birds

claws. (Dan. iv: 30-33.)

2 [sic]. Another objectionablfeature of many secret societies is, tha

hey profane the worship of God. The

claim (at least those which seem t

embrace the most numeroumembership) to be, in some sense

religious associations. They maintai

forms of worship; their rituals contai


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but such prayers are not Masonic. The

are not authorized by the Masonic ritua

hey are contrary to the spirit if not to th

express regulations of Masonry.Any member would have a right t

object to them, and his objections woul

have to be sustained. The only prayer

which Masonry does authorize, and ca

consistently authorize, are Christless-

nfidel prayers and services. The proo

of this declaration can be found in everMasonic 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 thupresented, the name of Christ i

excluded; it is excluded even from th

prayers to be offered at the installatio


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of the "Most Excellent Grand Hig

Priest." (Webb's Mon., pp. 183, 189.

The idea of human guilt is, also, almos

entirely excluded from these prayers; thdea of pardon through the atonement o

Christ is never once presented in them

n the prayer to be used at the funeral o

a "Past Master," it is declared tha

admission unto God's "everlastin

kingdom is the just reward of a piou

and virtuous life." Every true Christianon reflection, must see that such prayer

are an insult to the Almighty. They are

ust such as infidels and all objectors o

Christ may offer.The prayers of the society of Odd

fellows are equally objectionable.

n respect to the character of thei


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religious services, they are to be classe

with the Masons. Odd-fellowship know

no God but the god of the infidel;

recognizes the Creator of the Universand the Father of men, but not the Fathe

of our Lord and Savior Jesus Christ. Th

name of Christ has no more a place i

he religion of Odd-fellowship

according to its principles an

regulations, than in a heathen temple o

an infidel club-room. It is quite likelhat sometimes chaplains, officiating i

he lodge-room, pray in the name o

Christ; but a Turk, according to th

principles and regulations of Oddfellowship, would have just as muc

right to pray in the name of Mohammed

or a Mormon in the name of Joe Smith


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These are facts which, we presume, al

acquainted with the forms an

ceremonies in use among Odd-fellow

will admit. Grosch, in his Manuamakes the following declaration: "Th

descendants of Abraham, the diver

followers of Jesus, the Pariahs of th

stricter sects, here gather round the sam

altar as one family, manifesting no

differences of creed or worship; an

discord and contention are forgotten iworks of humanity and peace." (Pp. 285

286.) This declaration has reference, o

course, to all the members of th

associations--believers in ChristianityJews, Mohammedans, Indians, Hindoos

and infidels. How do they manage t

worship so lovingly together in th


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odge-room? Our author asserts that the

"leave their prejudices at the door." O

course their forms of worship embod

no "prejudices." The thing is managed ihis way: Whatever is peculiar t

Judaism is excluded from the ritual an

worship of Odd-fellows; whatever i

peculiar to Hindooism is excluded

whatever is peculiar t

Mohammedanism is excluded; whateve

s peculiar to Christianity is excludedwhatever is peculiar to any form o

religion is excluded. Only so much as i

held in common by Jews, Hindoos

Mohammedans, and Christians iallowed a place in the ritual an

worship of Odd-fellows. But how muc

s held in common by these variou


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classes? After every thing peculiar to

each class has been thrown overboard

how much is left? Nothing but deism o

nfidelity. The only views held icommon by the Jew, Mohammedan

Christian, and others are just those hel

by infidels. The religion of Odd

fellowship is infidelity, and its prayer

are infidelprayers.

Not only such are the prayers an

religion of Masonry and Oddfellowship, but such mustbe the religio

and prayers of all associations organize

on their principles. The only way t

welcome all of every creed, JewMohammedan, Hindoo, etc., and mak

hem feel at home in an association, is t

exclude every thing offensive to th


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conscience or prejudices of any one o

hem. And when every thing of that sor

has been excluded, the residuum, i

every case, as every one must see, wilbe deism or infidelity. This is a seriou

matter.

Christians are not free from guilt i

countenancing such prayers an

services. The tendency of such religiou

performances must be very injurious

Whoever adopts the religious, or ratherreligious, spirit and principles o

Masonry, Odd-fellowship, and othe

similar associations must discar

Christianity and the Bible. No doubhere aresome, perhaps there are many

Christians in connection with suc

associations, but they certainly do no


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and can not approve the Christles

prayers of the lodge-room, much les

oin in them. Is it right for the disciple

of Jesus, or even for believers iChristianity, as the great majority o

people in this country are, to sustain an

association which puts Christianity on

evel with pagan superstition, whic

reats Jesus Christ with no more regar

and veneration than it does Mohammed

Confucius, or Joe Smith, and whose onlreligion is the religion of infidels?

If secret associations did not preten

o have any religion orany religiou

services, but would, like bank anrailroad companies, conduct their affair

without religious forms, it would b

nfinitely better.


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CHAPTER V.

THEIR EXCLUSIVENESS.

1. Another objection which may b

urged against secret societies in generas their selfish exclusiveness.

It is well known that the Christia

religion has often been subjected t

reproach by the bigotry and sectarianis

of its professors. If theBible inculcate

bigotry and sectarianism, it would be

well-founded objection to Christianittself; but Christianity is eminentl

catholic and democratic, and i

diametrically opposed to an exclusiv

and partisan spirit. The command oChrist to his church is to make n

distinction on account of class o

condition, but to receive all, an


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especially to care for the poor, th

unfortunate, the oppressed, the blind, th

ame, the maimed, and the diseased.

Sometimes men calling themselveChristians act so directly contrary to th

mpartial, catholic spirit and teaching

of Christ as to render themselve

unworthy of all sympathy an

encouragement; but the exclusiveness o

secret societies is, we think

unparalleled in our day for itselfishness and meanness. They claim t

be charitable and benevolent institutions

hey assert that membership in the

confers great honors and advantageshey profess (at least many of them) t

act on the principle of the universa

brotherhood of men and fatherhood o


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God. (Moore's Con. of Freemasonry, p

125; Webb's Monitor, pp. 21, 51

Proceedings of Odd-fellows' Gran

Lodge of United States, 1859, App., p6.) We say nothing now about the falsity

of these claims and professions; but w

assert that, even admitting the boaste

honors and advantages enjoyed b

members of secret associations, suc

associations are eminently exclusive an

selfish.Of this proposition there is abundan

proof.

2. The Masons utterly refuse to adm

as members women, slaves, persons nofree-born, and persons having any maim

defect, or imperfection in their bodies

or, at least, the principles of Masonry


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forbid the admission of all such persons

Masonic Constitutions, published b

authority of the Grand Lodge of Ohio

Art. 3 and 4.) Moore, editor of thMasonic Review, in his Ancient Charge

and Regulations of Freemasonry, i

commenting on the articles abov

referred to, makes the followin

declarations: "The rituals an

ceremonies of the order forbid th

presence of women;" and "the lawproclaiming her exclusion is a

unrepealable as that of the Medes an

Persians." (P. 145.) Again: "Masonry

requires candidates for its honors thave been free by birth; no taint o

slavery or dishonor must rest upon thei

origin." (P. 143.) Once more this autho


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remarks: "A candidate for Masonry mus

be physically perfect. As under th

Jewish economy no person who wa

maimed or defective in his physicaorganism, though of the tribe of Aaron

could enter upon the office of a priest

nor a physically defective animal b

offered in sacrifice, so no man who i

not 'perfect' in his bodily organizatio

can legally be made a Mason. We have

occasionally met with men having buone arm or one leg, who in that conditio

had been made Masons; and on one o

wo occasions we have found those wh

w e r e totally blind who had beeadmitted! This is so entirely illegal, s

utterly at variance with a law whic

every Mason is bound to obey, that i


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seems almost incredible, yet it is true.

P. 152.) It is, hence, seen that Masonry

s very exclusive. No woman can be

member. This regulation excludes aonce one half of mankind from it

boasted advantages. The oppresse

slave is excluded; the man born i

slavery, though now free, is excluded

he lame man is excluded; the man wh

has lost an eye is excluded; the man wh

has lost a hand is excluded; the man whhas lost a foot is excluded; the man o

whose birth any taint of dishonor rests i

excluded; the man who is imperfect i

body is excluded. No matter how goodpatriotic, and wise such persons are

still they are excluded; no matter how

needy such persons are, still they ar


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excluded; no matter though a man hav

ost a hand, or foot, or eye in defense o

his country and liberty, still he i

excluded; no matter though a freedmanexhibiting bravery, and piety, and every

virtue, still the "taint of slavery rests o

his birth," he is excluded.

Widows and orphans are excluded.

"If a brother should be a rebe

against the state, the loyal brotherhoo

can not expel him from the lodge, and hirelation to it remains indefeasible.

Moore's Constitutions, Art. 2.) A

Mason may be engaged in a wicke

rebellion, and may stain his soul anhands with innocent blood, and still h

must be recognized as "a brother" an

must continue to enjoy all the boaste


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rights and advantages of the order; bu

he patriot soldier who has bee

disabled for life in defense of hi

country and liberty is excluded. Thwidows and orphans of rebel Mason

slain in battle, or righteously execute

on the scaffold, must receive "th

benefits;" but the widows and orphans o

patriot soldiers who did not choose t

oin the Masons, or were excluded b

some bodily imperfection, or by woundreceived in battle, are left to th

charities of "the ignorant an

prejudiced." The Jew, the Turk, th

Hindoo, the American savage, and thnfidel (provided they are not atheists)

are eligible to the boasted honors an

advantages of Masonry. (Moore'


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Constitutions, pp. 119, 123.) But if

man have every intellectual gift an

every moral virtue, and have som

bodily imperfection, he is excluded. Aman may be as gifted and as learned a

Milton, as incorruptible and patriotic a

Washington, and as benevolent a

Howard, but if he is physicall

mperfect he is excluded from thi

association, which claims to be n

respecter of persons, but to be the patroof merit, and which professes to act o

he principle of the universa

brotherhood of men.

3. Exclusiveness in about the samdegree characterizes other secre

societies. The Constitution of the Odd

fellows' Grand Lodge of Ohio provide


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hat the candidate for membership mus

be "a free white person possessed o

some known means of support and fre

from all infirmity or disease." (Art. 6Sec. 1.) Substantially the sam

qualifications for membership ar

required by the constitutions and laws o

other secret associations. (Constitutio

of Ancient Order of Good-fellows, Art

6, Sec. 1; Constitution of Improve

Order of Red Men, Art. 5, Sec. 1Constitution of United Ancient Order o

Druids, Art. 8, Sec. 1.)

4. Not only are these association

exclusive and selfish in regard treceiving members; not only do the

utterly refuse to admit a man, howeve

good, and wise, and patriotic he may be


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n case he is diseased or infirm, or i

disabled by wounds in the service of hi

country, and is too poor and feeble to

maintain himself and his family; not onldo they exclude all such persons fro

membership and from the boaste

privileges, and honors, and pecuniar

benefits pertaining thereto, but also thei

regulations in regard to their interna

affairs manifest an unchristian, anti

republican, exclusive, selfish spirit. Fonstance, Masons will not, and, indeed

according to their regulations, can not

bestow funeral honors upon decease

members who had not advanced to thhird degree. Those of the first an

second degree can not thus be honored

They are not entitled to funera


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obsequies, nor are they allowed t

attend a Masonic funeral procession

Webb's Monitor, pp. 132-133.)

Again: Though Masonry makeprofessions of universal benevolence o

he ground "that the radiant arch o

Masonry spans the whole habitabl

globe;" though it declares that every tru

and worthy brother of the order, no

matter what be his language, country

religion, creed, opinions, politics, ocondition, is a legitimate object for th

exercise of benevolence, (Masoni

Constitutions, by Grand Lodge of Ohio

p. 80); still it is declared that "MasteMasons only are entitled to Masoni

burial or relief from the charity fund.

Masonic Constitutions by Grand Lodg


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of Ohio, p. 39.) The rulers of Mason

can not be chosen from the members o

he first or second degree. It is thus see

hat the first two degrees serve as a sorof substratum on which the other degree

rest, and the "honors and benefits" ar

not intended for persons of the former.

The exclusiveness and selfishness o

other secret associations are als

apparent from their regulations. A

shown above, they exclude all diseaseand infirm persons from membership

and of course from all the "benefits.

They generally provide that, in case o

sickness or disability, a member shalreceive three dollars per week, and i

case of the death of a member, the sum

of thirty dollars shall be contribute


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oward defraying his funeral expenses

But all the associations making suc

regulations also provide that a membe

who is in "arrears for dues" shalreceive no aid in case of sickness o

disability; and in case of the death of

member who is "in arrears for dues

nothing shall be contributed to defray hi

funeral expenses, and his wife an

children, however destitute they may be

can receive no aid. In such cases, thdestitute widow and orphans must no

ook to "the charitable association" o

which the departed husband and fathe

was a member, but to outsiders--yes, to"prejudiced and ignorant" outsiders--fo

aid to bury his dead body with decency.

Grosch says, "The philosopher's stone i


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found by the Odd-fellow in three words

ay in advance. There are few ol

members of the order who can not relat

some case of peculiar hardship causeby non-payment of dues. Some good bu

careless brother, who neglected thi

small item of duty until he was suddenl

called out of this life, was found to b

not beneficial, and his widow an

orphans, when most in need, were lef

destitute of all legalclaims on the fundhe had for years been aiding t

accumulate." (Monitor, p. 198, 199.

Such facts as these prove secre

associations to be exclusive, heartlessselfish concerns. (See Constitution o

Druids, Art. 2, Sec. 1, and By-laws, Art

11, Sec. 1; Constitution of Good


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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 fals

claims. No doubt a secret associatio

may exist without doing so, but th

setting up of false claims is th

egitimate result and the usuaaccompaniment of secrecy. The object o

secrecy is deception. When a ma

endeavors to conceal his busines

affairs, it is with the design of takinadvantage of the ignorance of others.

apoleon once remarked, "The secret o

majesty is mystery." This keen observe


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knew that the false claims of royalt

would become contemptible but for th

deception which kings and queen

practice on mankind. We have quotedabove from a book, the reliability o

which will not be called in question, t

show that the design of secrecy, on th

part of Masons, is to take advantage o

"a weakness in human nature," and t

nvest with a charm things which, i

generally known, "would sink intdisregard." So, also, "the aid of th

mysterious" is resorted to by Odd

fellows to render their "meeting

attractive," and to "stimulatapplications for membership.

Proceedings of Grand Lodge, 1859

App., p. 10.) It will scarcely be dispute


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hat such is the design of the concealmen

practiced by secret associations i

general. It is thus shown that secrecy i

he result of an unwillingness to relupon real merit and the sober judgmen

of mankind for success, and of a desire

on the part of associations practicing it

o pass for what they are not. Hence, th

design of secrecy involves hypocrisy, o

something very much like it.

2. But, whatever may be the desigof secrecy, secret associations do set up

false claims. They all, or almost all

claim to be charitable institutions. Thi

s the frequent boast of Masons anOdd-fellows. Moore, in hi

"Constitutions," declares that "charit

and hospitality are the distinguishin


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characteristics" of Masonry. (P.

71.) In the charge to a "Master Mason,

at his initiation, it is declared tha

"Masonic charity is as broad as thmantle of heaven and co-extensive wit

he boundaries of the world." (Masoni

Constitutions, published by the Gran

Lodge of Ohio, p. 80.) "The Righ

Worthy Grand Representative,

Boylston, in his oration delivered i

ew York, April 26, 1859, declared thaOdd-fellowship is "most generall

known and commended by its charities.


App., p. 6.) Such is the style in whicsecret associations glorify themselves

Such boasting, however, is not good.

t is contrary to the command of ou


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Savior: "Therefore, when thou does

hine alms, do not sound a trumpe

before thee, as the hypocrites do in th

synagogues and in the streets, that themay have glory of men." The boasting o

secret associations about their charitie

s precisely what our Savior not onl

forbids, but also declares to b

characteristic of hypocrites. And suc

boasting is, indeed, generally vain

When a man boasts of any thing, whetheof his wealth, pedigree, bravery

wisdom, or honesty, there is good reaso

o suspect that his claims are not wel

founded. Hence, the very boasting osecret associations about thei

benevolence and charities i

presumptive evidence that their claim


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o the reputation of being charitabl

nstitutions are hypocritical and false.

3. In the first place, "the benefits

are confined to their own members. Thexcuse for secrecy, in some instances, i

hat it is necessary in order that aid ma

not be obtained by persons who are no

members. In the "charge" delivered to

Master Mason at his initiation, he i

enjoined to exercise benevolenc

oward "every true and worthy brotheof the Order." In Boylston's addres

which we have already quoted fro

several times, "the well-earned glory o

Odd-fellows" is declared to consist ihis: that "no worthy Odd-fellow ha

ever sought aid and been refused.



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receive as a member any man who is no

"physically perfect." The constitutions o

other secret orders exclude all who ar

diseased or infirm in body, or who havno means of support. They exclude th

blind, the lame, the maimed, th

diseased, the destitute, the widow an

he orphan, and all who are wretchedl

poor or can not support themselves, an

hey cut off all such persons, togethe

with their own members who "are iarrears," from the "benefits." Yet they

alk about the universal brotherhood o

men, and claim for themselves th

possession of universal benevolence!4. Still further: The relief afforded t

members is not to be regarded as

charity. The amount granted in all case


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s the same. The constitutions of mos

secret associations that give aid t

members provide that three dollars

week shall be given in case of sicknessand thirty dollars in case of death. Th

amount given does not correspond to th

condition of the recipient. The rich an

he poor fare alike. The member "i

arrears" is not entitled to any aid. It i

only the worthy brother who is entitle

o aid, and in order to be a worthbrother a member must punctually pa

his "dues." Hence, the amount bestowe

n case of the sickness or death of

member is to be regarded as a debt. Th"Druids," in their Constitution, expressl

declare that the aid given to sic

members is not to be regarded in an


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other light than as the payment of a deb

"All money paid by the grove for th

relief of sick members shall not b

considered as charity, but as the just duof the sick." (Art. 2, Sec. 7.) Boylston, i

his oration, though boasting of th

"charities" of Odd-fellowship, declare

hat they do not wound or insult the prid

of the receiver, for the reason "that th

relief extended is not of grace, but o

right." (Proceedings of Grand Lodge1859, Appendix, p. 6.) Grosch, in hi

Odd-fellows' Manual, in justifyin

equality in dues and in benefits, says

"He who did not pay an equivalenwould feel degraded at receivin

benefits--would feel that they were no

his just due, but alms." (P. 66.) It is


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hence, seen that the aid bestowed b

secret societies is no more a gift o

charity than the dividends of a bank or o

a railroad company. The stockholderare entitled to their share of the profits

so members of secret societies ar

entitled to a certain share of the funds t

which they have contributed. We say

nothing for or against the propriety o

his arrangement, in itself considered.

Persons have, perhaps, a right to forhemselves into a mutual insuranc

company, to bargain with one anothe

hat they will aid each other in case o

sickness or want; that in case of thdeath of any of the members, thei

families shall be provided for by th

surviving members; that only th


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not be improper for a man to get his lif

or his property insured. Insuranc

companies have done much good. Man

a man has been saved from pecuniarruin by getting his property insured, an

many a man has secured a competenc

for his wife and children by getting hi

ife insured. Individuals and familie

have probably been oftener saved fro

worldly ruin by insurance companie

han by secret societies. The associatioof 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 sa

hat D, E, and F, who are very poor, oare enfeebled by disease, shall not joi

hem, and shall not be aided by them; bu

hey have no right to represent thei


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exclusive, selfish association as

charitable one. Such a representatio

would be false, and the wickedness o

making it wholly inexcusable. We do noblame Odd-fellows, Good-fellows

Druids, or any other association fo

acting as mutual insurance companies

We do not blame them for agreeing tha

hey will take care of each other or o

each other's families. We are not now

blaming them for excluding from theiassociations and from "the benefits

disbursed by them, the blind, the lame

he diseased, and the very poor wh

have no means of support, though thifeature of such associations does see

very repulsive. We are not now

condemning them for casting off all thos


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who do not pay their "dues," those wh

become very poor and can not as well a

he rich who will not, and for cutting of

all such persons from all "benefits owhatsoever kind," though such treatmen

does seem to us selfish, cruel, and mean

we do not now arraign them for any o

hese things, however ungenerous

exclusive, and selfish they appear to us

but we do say that any association whic

hus practices, and professes, and calltself a charitable one is a cheat and

sham. Those secret societies whic

glorify themselves on account of thei

charities and universal brotherhood anbenevolence, can be acquitted of willfu

deceit and falsehood only on the groun

hat they are blinded by prejudice o


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mind, and revealing things as they are

so, also, it is enlightening the world,

etc. (Manual, p. 120.) The extravaganc

find absurdity of these claims must bevident to every prejudicial mind. It ma

be said, indeed, the above declaration

express the opinions only of individuals

and that associations can not justly b

charged with the errors of thei

members. We maintain, however, tha

secret societies are responsible for thvain boasting of their members. The

claim that their members are a chose

board, a select few, who, by virtue o

heir association, are superior to the resof mankind. Their processions an

parades, their regalia and emblems, an

heir high-sounding titles are evidentl


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designed to impress the minds of thei

own members and of outsiders wit

deas of their excellence and grandeur

Their high-sounding titles have alreadbeen adverted to as involving the sin o

profaneness; but they serve equally wel

o illustrate the pretentious character o

he associations which employ them

Almost every officer among the Mason

has some great title. There is the Gran

Tyler, Grand Steward, Grand TreasurerGrand Secretary, Grand Chaplain, and

Grand Master. The Lodge itself i

rand, and, of course, every thing an

every body connected with it aregrandThe treasurer, though his duty be merel

o count and hold a little vile tras

called money, is grand; almost ever


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Chinamen, savages, infidels an

Christians, become Most Eminent Gran

Commanders, Thrice Illustriou

Puissants, etc. Yea, since brotherhooda n d equality characterize thes

associations, the Jew, the Arab, th

Chinaman, and the infidel are eligible t

any office, and may become Mos

Worshipful Grand Commanders and

Most Excellent Grand High Priests.

All this is calculated to producaughter and contempt; but such is not th

design. The design of those who mak

use of these grand titles and other clap

rap things is to recommend theiassociations as an excellent and gran

affair. The design itself, and the mean

employed for its accomplishment, mus


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certainly, be condemned by ever

unprejudiced Christian [sic] mind.

CONCLUSION.

We have thus briefly stated theobjectionable features of what ar

generally called secret societies. It i

mainly to their secrecy, oaths, and

promises, their profanation of hol

hings, their exclusiveness and thei

setting up of false claims, to which w

object. These are the things objected tn the foregoing treatise. We have

written without any feeling o

unkindness, and we trust, also, withou

prejudice. We had intended to urgadditional considerations to show th

evil nature and tendency of secre

societies; but we have been restraine


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corruption,just because they are secret

Do they make "reports" to the public o

he Legislature? Do they make an

adequate "report" to the mass even oheir own members? Millions an

millions are known to have gone into th

reasury of a single one of thes

organizations. No dividends ar

declared, no expenditures published

Where is the money? Were it not safer to

nvest the same amount in companiewhere every proceeding is open t

public eye and public judgment? Would

ou not, then, be safer? If so, it will no

ay to join these orders.IS IT OBLIGATORY?

First. Charity has no need of them

They are not truly charitable institutions


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Thirdly. Patriotism has no need o

hem. They tend to destroy citizenship, t

exalt love of an order above the love o

country. The boast during the latrebellion was sometimes heard that thei

members, owing to the oaths of mutua

protection, were safer among the rebel

han other captives. Was the converse

rue? Were rebels, being Freemasons

safe or safer against restraint and du

punishment when, falling captive those of their order? How far does al

his extend? To courts and suits at law

Are criminals as safe or safer befor

udge and jury of their order? Havrebellion and vice found greater securit

here? This boast is confession-

confession that the ties of an order ar


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stronger and more felt than is consisten

with a proper love of country. Is justic

hus to be imperiled? Are securities o

property and rights thus to be imperiledMust we beggar ourselves by payin

fees and dues to one another of thes

orders, now becoming more plentifu

every decade, to make sure of standin

on equal footing and impartiality wit

others, in the courts and elsewhere, an

magine that all this is helpful tpatriotism or even consistent with it?

Fourthly. Religion has no need o

hem. "The church is the pillar an

ground of the truth." "The gates of helshall not prevail against it." Th

preaching of Christ and him crucified i

and must continue to be the wisdom o


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Seventhly. These orders tend to

subject the church to "the world" in

some of its dearest interests . Fo

example: When a few leading memberoin a neighboring lodge, and mak

vows to the "strange" brotherhood, how

easy for that lodge to interfere secretl

but controllingly in its discipline o

members, or in its selection o

dismission of a pastor! Thes

suggestions are not merely imaginary.Subjection of the church, in this way, to

he cunning craftiness of evil an

designing men is no mere dream.

Eighthly. These orders dishonoChrist. Those claims which he make

for himself are disallowed. He i

required to disappear or find a plac


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amidst other objects for worship. Ther

s a necessity, because these orders ar

designed for adherents of all religions

Were they on the footing of an insurancecompany or a merchants' exchange, o

any similar body, this fact would not b

so. But they profess to include religio

among their elements, and its services

n whole or in part, among thei

ceremonies. They have prayers an

solemn religious rites. And in thesChrist is dishonored. His exclusiv

claims are disallowed or ignored, an

his not by accident, but of set purpose

Out of twenty-three forms of prayer ihe "New Masonic Trestle-Board,

Boston edition, 1850,) only one eve

alludes to him, and that one in a non


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"constitutions" prohibit yo

acknowledging, in their boaste

religious services, what Christ, you

Lord, not only claims for himself, bucommands you to give unto him: tha

glory which is due to his holy name. Ar

hey, then, notAnti-christ in this thing

And can you, without sin, consent to i

or uphold institutions which forbid yo

and others, in religious services, t

honor him as your God and Savior, andwhich thus place him on the same leve

with Zoroaster, Confucius, o

Mohammed?

Ninthly. These orders--the thingnow alleged being true--impede th

cause and kingdom of God, and are

herefore, hostile to the largest, best


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and deepest interests of mankind

Recognizing this, churches, conferences

associations, synods, and man

eminently godly men, living and deadhave put forth their solemn testimon

against them.

Great lawyers, like Samuel Dexter; grea

patriots and statesmen, like Adams, and

Webster, and Everett; grea

communities, like the American peopl

from 1826 to 1830, have united tdeclare them not only "wrong in thei

very principles," but "noxious t

mankind." But many Christians, risin

higher and standing on "a more surword of prophecy," have discovered i

hem the enemies of the Gospel and o

he cross of Christ. Following him, thei


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great exemplar in philanthropy as i

godliness, who did nothing in secret

hey refuse to have fellowship with th

unfruitful works of darkness, choosinrather to reprove them.

Shall Christians join secre

societies?

Will it pay? Are they unde

obligation to do so? Fellow-disciple

brother man, have you doubt on thes

questions? If it will not pay; if you arunder no obligation to do it; if you hav

any doubt of its rightfulness, it is mos

assuredly your duty to refuse an

connection with them.We have no wish to press ou

reasoning beyond just limits. We have

sought to avoid extreme statements. We


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now ask you whether, in the light of wha

has been brought to view, the weight o

argument is not against your joinin

hese orders and lending them aid? Eveshould you be able to stand up agains

heir tendency to lower your persona

piety and injure your Christian character

have we not here one of those case

where many brothers are offended o

made weak? The Lord Jesus has said

"Whoso offends one of these little [oweak] ones, it were better for him that

mill-stone were hanged about his nec

and he were drowned in the depths o

he sea." Will you, then, however safourself, be the means, by your example

of bringing weaker brethren into suc

dangers? "We, then, that are strong ough


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o bear the burdens of the weak, and no

please ourselves." "It is good neither t

eat flesh, nor to drink wine, nor to d

any thing whereby thy brother stumbletor is offended [caused to sin] or is mad

weak." These words are not ours; the

are God's.

Christian disciple, decide thi

question of secret societies with candor

with solemn prayer, and with a purpos

o please God.* * * * *

A PAPER ADOPTED BY THE

GENERAL ASSOCIATION OF

ILLINOIS OF

THE CONGREGATIONAL

CHURCHES, AT THEIR MEETING

IN OTTAWA, 1866.


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* * * * *

The topics committed to us involv

he following points:

1. The moral character of secrecy. It an element of an invariable mora

character? and, if so, what? and, if not

what are the decisive criteria of it

character?

2. Associations or combination

nvolving secrecy. Are they of necessity

right or wrong? If not, what are thdecisive criteria?

3. Religious rites and worship i

societies or organizations, open o

secret. Are any kind allowable? and, iso, what?

I. Secrecy, Its character.

A presumption against secrecy arise


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from the known fact that evil-doers of al

kinds resort to secrecy. This is for two

reasons: (1.) To avoid opposition and

retribution; and, (2,) to avoid exposuro disgrace. The adulterer seeks secrecy

so do the thief and the counterfeiter; s

do conspirators for evil ends.

Secrecy, whenever resorted to fo

evil ends, is wrong. But may it not b

resorted to for good ends? and is it no

recognized as often wise and right in thWord of God? We answer in the

affirmative. There is a certain degree o

reserve, or secrecy, that should inves

e