,,secret ,,societies ,a ,discussion of ,their ,character and ,claims by ,,rev4 ,,david ,,macdill1 ,,jonathan ,,blanchard1 ,d4 ,d41 ,,and ,,edward ,,beecher1 ,d4 ,d4 ',have no fellowship with the unfruitful works of darkness1 but rather reprove them4' --,,eph4 v3 #aa4 ,,contents4 ,i4 ,a ,,treatise ,,by ,,rev4 ,d4 ,,macdill4 ,,chapter ,i4 ,,their ,,antiquity4 ,,chapter ,,ii4 ,,their ,,secrecy4 ,,chapter ,,iii4 ,,oaths ,,and ,,promises4 ,,chapter ,,iv4 ,,profaneness4 ,,chapter ,v4 ,,their ,,exclusiveness4 ,,chapter ,,vi4 ,,false ,,claims4 ,,ii4 ,,shall ,,christians ,,join ,,secret ,,societies8 ,,by ,,jonathan ,,blanchard1 ,d4 ,d4 ,,iii4 ,,report ,,to ,,congregational ,,association ,,of ,,illinois4 ,,by ,,edward ,,beecher1 ,d4 ,d4 ,,chapter ,i4 ,,their ,,antiquity4 #a4 ,secret associations are of very ancient origin4 ,they existed among the ancient ,egyptians1 ,hindoos1 ,grecians1 ,romans1 and probably among nearly all the pagan nations of antiquity4 ,this fact1 however is neither proof of their utility nor of their harmlessness4 ,slavery1 despotism1 cruelty1 drunken falsehood1 and all sorts of sins and crimes have been practiced from time immemorial1 but are none the less to be reprobated on that account4 #b4 ,the facts that these associations had no existence among the ,israelites1 who1 alone of all the ancient nations1 enjoyed the light of ,divine revelation1 and that they originated and flourished among the heathen1 who were vain in their imaginations2 whose foolish heart was darkened1 and whom ,god gave up to uncleanness through the lusts of their own hearts 7,rom4 i3 #ba-bd71 is a presumptive proof that their nature and tendency are evil4 ,we do not claim that all the institutions among ,god's ancient people were right and good2 nor that every institution among the heathen was sinful and injurious2 still1 that which was so popular among those whom the ,bible declares to have been filled with all unrighteousness2 that which was so pleasing to men whom ,god had given over to a reprobate mind and to vile affections 7,rom4 i3 #bf-bh72 that which made a part of the worship which the ignorant heathen offered up to their unclean gods1 and which was unknown among ,god's chosen people1 is certainly a thing to be viewed with suspicion4 ,a thing of so bad origin and so bad accompaniments we should be very slow to approve4 ,the fact that many good men see no evil in secret societies1 and that many good men have been and are members of them1 is more than counterbalanced by the fact that many good men very decidedly disapprove of them1 and that1 from time immemorial1 men of vile affections and reprobate minds1 men whose inclinations and consciences were perverted by heathenish ignorance and error1 and by a corrupt and abominable religion1 have been very fond of them4 #c4 ,doubtless the authors and conductors of the ancient mysteries made high pretensions1 just as do the modern advocates of secret societies4 ,perhaps the original design of the ancient mysteries was to civilize mankind and promote religion2 that is1 pagan superstition4 ,but whatever may have been the design of the authors of them1 it is certain that they became schools of superstition and vice4 ,their pernicious character and influence were so manifest that the ancient ,christian writers almost universally exclaimed against them4 7,leland's ,chr4 ,rev41 p4 #bbc47 ,bishop ,warburton1 who1 in his ,divine ,legation1 maintains that the ancient mysteries were originally pure1 declares that they became abominably abused1 and that in ,cicero's time the terms mysteries and abominations were almost synonymous4 ,the cause of their corruption1 this eminent writer declares to be the secrecy with which they were performed4 ,he says3 ,we can assign no surer cause of the horrid abuses and corruptions of the mysteries than the season in which they were represented1 and the profound silence in which they were buried4 ,night gave opportunity to wicked men to attempt evil actions1 and the secrecy encouragement to repeat them4 7,leland's ,chr4 ,rev41 p4 #aid47 ,it seems to have been of these ancient secret associations that the inspired ,apostle said1 ,it is a shame even to speak of those things which are done in secret4 7,eph4 v3 #ab47 #d4 ,in view of these facts1 the antiquity of secret societies is no argument in their favor2 yet it is no uncommon thing to find their members tracing their origin back to the heathenish mysteries of the ancient ,egyptians1 ,hindoos1 or ,grecians4 7,see ,webb's ,freemason's ,monitor1 p4 #ci47 ,since the ancient mysteries were so impure and abominable1 those who boast of their affinity with them must be classed with them of whom the ,apostle says1 ,their glory is in their shame 7,phil1 iii3 #ai47 ,,chapter ,,ii4 ,,their ,,secrecy4 #a4 ,one of the objectionable features of all the associations of which we are writing is their secrecy4 ,we do not say that secrecy is what is called an evil or sin in itself4 ,secrecy may sometimes be right and even necessary4 ,there are family secrets and secrets of ,state4 ,sometimes legislatures and church courts hold secret sessions4 ,it is admitted that secrecy in such cases may be right2 but this does not prove that secrecy is always right4 ,the cases above-mentioned are exceptional in their character4 ,for instance1 a family may very properly keep some things secret2 but were a family to act on the principle of secrecy1 they would justly be condemned1 and would arouse suspicions in the minds of all who know them4 ,were a family to endeavor to conceal every thing that is said and done by the fireside2 were they to invent signs1 and grips1 and passwords for the purpose of concealment2 were they to admit no one under their roof without exacting a solemn oath or promise that nothing seen or heard shall be made known1 every one would say there is something wrong4 ,so1 too1 if a church court would always sit in secret2 were none but members at any time admitted2 were all the members bound by solemn promises or oaths to keep the proceedings secret1 and were they to employ signs1 grips1 and passwords1 and to hold up horrid threats1 in order to secure concealment1 such a church court would lose the confidence of all men whose esteem is of any value4 ,such studious and habitual concealment would damage the reputation of any family or church court in the estimation of all sensible people4 ,the same result would follow in case a ,legislature would endeavor1 as a general thing1 to conceal its proceedings4 ,as to ,state secrets1 they generally pertain to what is called diplomacy2 and even in straightforward1 manly diplomacy there is generally no effort at concealment4 ,in our own country1 ,congress very often asks the ,president for information in regard to the negotiations and correspondence of the ,executive ,department with foreign governments1 and almost always the whole correspondence asked for is laid before ,congress and published to the country4 ,it is very seldom that the ,president answers the call with a declaration that the public welfare requires the correspondence to be kept secret4 ,besides this1 the concealment is only temporary4 ,it is never supposed that the secrecy must be perpetual4 ,it is true that many diplomatists--perhaps nearly all the diplomatists of ,europe--do endeavor to cover up their doings from the light of day4 ,it is also true that the secrecy and deceit of diplomatists have made diplomacy a corrupt thing4 ,diplomacy is regarded by many as but another name for duplicity4 ,talleyrand1 the prince of diplomatists1 said the design of language is to conceal one's thoughts4 ,this terse sentence gives a correct idea of the practice of secret negotiators4 ,with regard1 then1 to ,state secrets1 we remark that real statesmen do not endeavor to cover up their doings in the dark1 and that the practices of diplomatists1 and the reputation they have for duplicity1 are not such as should encourage individuals or associations to endeavor to conceal their proceedings4 ,we see nothing in the fact that there may be secrets of ,state to justify studied and habitual secrecy either in individuals or associations4 #b4 ,the impropriety of habitual concealment may be further illustrated4 ,an individual who endeavors to conceal the business in which he is engaged1 or the place and mode of carrying it on1 exposes himself to the suspicion of his fellow-men4 ,people lose confidence in him4 ,they feel that he is not a safe man4 ,they at once suspect that there is something wrong4 ,they do not ask or expect him to make all his business affairs public4 ,they are willing that he should say nothing about many of his business operations4 ,but habitual secrecy1 constant concealment1 unwillingness to tell either friend or foe what business he follows1 or to speak of his business operations1 will cause any man to be regarded as destitute of common honesty4 ,this fact shows that1 in the common judgment of men1 constant concealment is suspicious and wrong4 ,wherever it is practiced1 men expect the development of some unworthy purpose4 ,we regard secrecy just like homicide and other actions that in general are very criminal4 ,to take human life1 as a general thing1 is a very great crime2 but it is right to kill a man in self-defense1 and to take the life of a murderer as a punishment for his crime4 ,the habitual concealment of one's actions is wrong1 but it may be right at particular times and for special reasons4 ,it is not a dreadfully wicked thing1 like the causeless taking of human life1 and may be justifiable much oftener and for less weighty reasons4 ,still habitual secrecy1 or secrecy1 except at particular times and for special reasons1 is1 according to the common judgment of men1 suspicious and unjustifiable4 ,now1 with secret societies secrecy is the general rule4 ,they practice constant concealment4 ,at all times and on all occasions must the members keep their proceedings secret4 ,if an individual would thus studiously endeavor to conceal his actions2 were he to throw the veil of secrecy over his business operations1 refusing to speak to any of his fellow-men concerning them1 he would justly expose himself to suspicion4 ,his fellow-men would lose all confidence in his integrity4 ,if habitual secrecy on the part of an individual1 in regard to business matters1 is confessedly suspicious and wrong1 it must be so1 also1 on the part of associations of men4 ,there is less excuse1 indeed1 for concealment on the part of a number of men banded together than on the part of an individual4 ,an individual working in the dark may do much mischief1 but an association thus working can do much more4 ,all those considerations which forbid individuals to shroud their actions in secrecy and darkness1 and require them to be open1 frank1 and straightforward in their course1 apply with equal or greater force to associations4 #c4 ,in the case of secret societies1 the reasons for concealment set the impropriety of it in a still stronger light4 ,so far from there being any necessity or special reason to justify habitual secrecy in their case1 we believe the very design of their secrecy to be improper and sinful4 ,we present the following quotation from a book of high authority among those for whose benefit it was specially intended3 ,if the secrets of ,masonry are replete with such advantages to mankind1 it may be asked1 ,why are they not divulged for the general good of society8 ,to which it may be answered1 were the privileges of ,masonry to be indiscriminately bestowed1 the design of the institution would be subverted1 and1 being familiar1 like many other important matters1 would soon lose their value and sink into disregard4 --,webb's ,freemason's ,monitor1 p4 #ba4 ,the same author intimates that the secrecy of ,masonry is designed to take advantage of a weakness of human nature4 ,he admits that ,masonry would soon sink into disregard if its affairs were generally known4 ,although this remark is made with special reference to the giddy and unthinking1 yet it is certainly not the contempt of such persons which ,masons fear4 ,they would not care for the contempt of the giddy and unthinking1 if they could retain the esteem of the thoughtful and wise4 ,the real reason1 then1 for concealing the doings of ,masons in their lodges1 is to recommend things which1 if generally known1 would be regarded with contempt4 ,the design of concealment in the case of other secret associations1 we understand to be the same4 ,the following is an extract from an address delivered at the national celebration of the fortieth anniversary of ,odd-fellowship1 in ,new ,york1 ,april #bf1 #ahei1 and published by the ,grand ,lodge of the ,united ,states3 ,but even if we do resort to the aid of the mysterious1 to render our meetings attractive1 or as a stimulant to applications for membership1 surely this results1 in no injury to society or individuals4 --,proceedings of ,grand ,lodge of ,united ,states1 #ahei1 ,ap41 p4 #aj4 ,here1 again1 it is pretty plainly hinted that the design of secrecy in the case of ,odd-fellowship1 is to invest it with unreal attractions1 or1 at least1 with attractions which it would not possess1 were the veil of concealment withdrawn4 ,here1 again1 as in ,masonry1 it is virtually admitted that secrecy is designed to take advantage of a weakness in human nature1 and to recommend things which1 if not invested with the attractions which secrecy throws around them1 would sink into contempt4 ,doubtless the design of concealment in the case of other secret associations is the same4 ,we are not aware that ,good-fellows1 ,good ,templars1 ,sons of ,temperance1 and other similar associations1 have any better reason for working1 like moles1 in the dark than ,masons and ,odd-fellows4 ,there is1 then1 as it respects secret societies1 no necessity for concealment--nothing to justify it4 ,the real motive for it is itself improper and sinful4 #d4 ,that the concealment of actions and principles1 either by individuals or associations1 is inconsistent with the teachings of the ,bible1 is1 we think1 easily shown4 ,thus our ,savior1 on his trial1 declared3 ,i spake openly to the world2 ,i ever taught in the synagogue1 whither the ,jews always resort2 and in secret have ,i said nothing4 7,john xviii3 #bj47 ,an association which claims to be laboring in behalf of true principles1 and for the moral and intellectual improvement of men1 and yet conceals its operations under the impenetrable veil of secrecy1 is certainly practicing in direct opposition to the example and teaching of the ,son of ,god4 ,again3 ,the concealment of our actions is condemned in the words of the ,most ,high1 as recorded by the prophet3 ,woe unto them that seek deep to hide their counsel from the ,lord1 and their works are in the dark2 and they say1 ,who seeth us8 and who knoweth us8 7,is4 xxix3 #ae47 ,those on whom a divine curse is thus pronounced are described as endeavoring to hide their works in the dark4 ,this description applies1 most assuredly1 to those associations which meet only at night1 and in rooms with darkened windows1 and which require their members solemnly to promise or swear that they will never make known their proceedings4 ,again3 ,the inspired apostle incidentally condemns secret societies in denouncing the sins prevalent in his own day3 ,and have no fellowship with the unfruitful works of darkness1 but rather reprove them2 for it is a shame to speak of those things that are done of them in secret4 7,eph4 v3 #aa1 #ab47 ,it is not without reason that commentators understand the shameful things done in secret1 of which the apostle speaks1 to be the mysteries of the secret societies which prevailed among the ancient heathen4 ,they maintained religious rites and ceremonies in honor of their imaginary deities1 just as most modern secret societies make a profane use of the word and worship of ,god in their parades and initiations4 ,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 ,venus1 the god of wine and the goddess of lust1 and of their other abominable deities4 ,but whether the apostle refers to the ,eleusinian1 ,samothracian1 and other pagan mysteries1 or not1 the principle of secrecy comes in for a share of his condemnation4 ,the concealment practiced by secret societies is inconsistent1 also1 with such declarations of the ,bible as the following3 ,for every one that doeth evil hateth the light1 neither cometh to the light1 lest his deeds should be reproved4 ,but he that doeth truth cometh to the light1 that his deeds may be made manifest that they are wrought in ,god4 7,john iii3 #bj1 #ba47 ,let your light so shine before men that they may see your good works1 and glorify your ,father which is in heaven4 ,these are the words of our ,savior1 and they certainly condemn the concealment practiced by secret associations1 and all the means employed for that purpose--their signs1 grips1 and passwords2 their shunning the light of day2 their secret gatherings in the night1 and in rooms with darkened windows2 the terrible oaths and solemn promises with which they bind their members to perpetual secrecy2 the disgraceful punishments which they threaten to inflict on any member who will expose their secret doings--all these things are inconsistent with the spirit1 if not the very letter1 of the commands of our ,savior quoted above4 #e4 ,besides1 if the doings of these associations1 in there secret meetings1 are good1 then it is in the violation of the express command of our ,savior to keep them concealed2 for he tells us to let others see our good works4 ,in case their doings are bad1 it is1 perhaps1 no violation of ,christ's command to keep them hid2 but1 most certainly1 such things ought not to be done at all4 ,so far as the moral character of secret societies is concerned1 it matters not whether the transactions which they so studiously conceal are good or bad1 sinless or wicked4 ,if such transactions are good1 the ,savior commands that they be made known2 if they are improper and sinful1 he commands us to have no fellowship with them4 ,in either case secret associations are to be condemned as practicing contrary to the teachings of the ,bible4 ,hence1 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 ,god4 ,,chapter ,,iii4 ,,their ,,oaths ,,and ,,promises4 #a4 ,another serious objection to secret associations is the profanation by them of the oath of ,god4 ,we regard such profanation as the natural result of their secrecy4 ,when associations of men endeavor to keep secret their operations from generation to generation1 they will not be willing to trust to the honor and honesty of their members4 ,a simple promise of secrecy will not be deemed sufficient4 ,oaths or promises1 with dreadful penalties1 will very likely be required of all those who are admitted as members4 ,secret societies may1 perhaps1 exist without such oaths and promises4 ,if the members of an association are few in number1 or if the publication of its secrets would not be regarded as very injurious to its interests1 perhaps a simple promise of secrecy will be regarded as sufficient2 but whenever an association endeavors to secure a numerous membership1 and regards a disclosure of its secrets as likely to damage its reputation or hinder its success1 something more than a simple promise of secrecy will very likely be required at the initiation of members4 ,accordingly1 some secret associations1 it is known1 do employ awful sanctions in order to secure concealment4 ,even when the members of a secret order claim that they are not bound to secrecy by oath1 but only by a simple promise1 it will1 perhaps1 be found on examination that that promise is1 in reality1 an oath4 ,an appeal to ,god or to heaven1 whether made expressly or impliedly1 in attestation of the truth of a promise or declaration1 is an oath4 ,such an appeal may not be regarded as an oath in our civil courts1 the violator of which would incur the pains and penalties of perjury2 yet certainly it is an oath according to the teachings of the ,bible4 ,our ,savior teaches that to swear by the temple1 is to swear by ,god who dwelleth therein2 and that to swear by heaven1 is to swear by the throne of ,god1 and by him that sitteth thereon4 7,matt4 xx3 #bc47 ,we find1 also1 that the words1 ,as the ,lord liveth1 is to be regarded as an oath4 ,king ,david is repeatedly said to have sworn1 when he used this form of expression1 in attestation of his sincerity4 7#a ,sam4 xx3 #c2 #a ,kings i3 #bi47 ,an appeal to ,god1 whether direct or indirect1 in attestation of the truth of a declaration or promise1 is an oath4 ,as we have already said1 a secret association may exist without an oath4 ,but we are not sure that any does4 ,odd-fellows have declared that they have no initiatory oath4 ,in the address published by the ,grand ,lodge of the ,united ,states1 referred to before1 the following declaration is made3 ,no oath1 as was once supposed1 is administered to the candidate4 7,app4 to ,proceedings of ,grand ,lodge1 #ahei1 p4 #aj47 ,yet ,grosch1 in his ,odd-fellows' ,manual1 speaks of an appeal to heaven in the initiation1 at least1 into one of the degrees4 7,p4 #cjf47 ,perhaps the contradiction arises from a difference of opinion in regard to what it takes to constitute an oath1 or1 perhaps1 from the fact that an oath is required in initiations into some degrees1 but not in others4 ,however this may be1 we know that some secret societies have initiatory oaths1 and that nearly all administer what1 in the sight of ,god1 is an oath1 though they may not so view it themselves4 ,nor do we see any reason to discredit the declaration of ,grosch that the candidate appeals to heaven4 #b4 ,now1 the taking of an initiatory oath is1 to say the very least of it1 of doubtful propriety4 ,every one who does so swears by the living ,god that he will forever keep secret things about which he knows nothing4 ,the secrets of the association are not imparted to him until after he has sworn that he will not reveal them4 ,he is kept ignorant of them until the brethren are assured by his appeal to heaven that they can trust him4 ,now1 the inspired apostle lays down the principle that a man sins when he does any thing about the propriety of which he is in doubt4 ,he declares that the eating of meats was in itself a matter of indifference1 but that if any man esteem any thing unclean1 to him it is unclean4 ,he then makes the following declaration3 ,but he that doubteth is damned if he eat1 because he eateth not of faith2 for whatsoever is not of faith is sin4 7,rom4 xiv3 #bb1 #bc47 ,according to this most emphatic declaration1 we must have faith and confidence that what we do is right1 else we are blameworthy4 ,we sin whenever we do any thing which is1 according to our own judgment1 of doubtful propriety4 ,the man who is initiated into an oath-bound society1 swears that he will keep secret things about which he knows nothing--things which1 for aught he knows1 ought not to be kept secret4 ,if the apostle condemned1 in most emphatic language1 the man who would do so trivial a thing as eat meat without assuring himself of the lawfulness of his doing so1 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 unknown8 ,to say the very least1 such swearing is altogether inconsistent with that caution and conscientiousness which the ,scriptures enjoin4 ,the apostle also condemns the conduct of those who understand neither what they say nor whereof they affirm 7#a ,tim4 i3 #g47 ,does not his condemnation fall on those who know not about what they swear1 nor whereof they appeal to heaven8 #c4 ,there is another objection to taking an initiatory oath4 ,we are expressly forbidden to take ,god's name in vain4 ,to pronounce ,god's name without a good reason for doing so is to take it in vain4 ,certainly1 to swear by the name of the living ,god demands an important occasion4 ,to make an appeal to the ,god of heaven on some trifling occasion is a profanation of his oath and name4 ,if the secrets of ,masonry1 ,odd-fellowship1 ,good ,templars1 and similar associations1 are unimportant1 their oaths1 appeals to heaven1 and solemn promises made in the presence of ,god are profane and sinful4 ,perhaps their boasted secrets are only signs1 grips1 pass-words1 and absurd rites of initiation4 ,to swear by the name of the ,lord about things of this kind is certainly a violation of the third commandment4 ,the candidate does not know that the secrets about to be disclosed to him are of any importance1 and he runs the risk of using ,god's name and oath about light and trivial things4 ,he must be uncertain whether there is any thing of importance in hand at the time of swearing1 and how can he escape the disapproval of ,god1 since the inspired ,paul declares that the doubtful eater of meat is damned8 7,rom4 xiv3 #bc47 #d4 ,we have already adverted to the fact that concealment is resorted to in order to take advantage of a weakness in human nature1 and to recommend things which1 if known generally1 would be disregarded4 ,is it right to use the name and oath of ,god for the accomplishment of such purposes8 ,is it right to use the name and oath of ,god in order to take advantage of a weakness in human nature1 and to invest with fictitious charms things which1 if seen in the clear light of day1 would be regarded with indifference or contempt8 ,the taking of oaths for such purposes1 and under such circumstances will generally be avoided by those who give good heed to the command1 ,thou shalt not take the name of the ,lord thy ,god in vain2 for the ,lord will not hold him guiltless that taketh his name in vain4 #e4 ,while we do not claim that there is any passage of ,scripture which expressly declares the initiatory oaths under consideration to be profane and sinful1 at the same time there are many passages which require us to beware how and when we swear3 ,but above all things1 my brethren1 swear not1 neither by heaven1 neither by the earth1 neither by any other oath2 but let your yea be yea1 and your nay1 nay1 lest ye fall into condemnation4 7,james v3 #ab47 ,does not this command condemn those who swear to keep secret they know not what1 and to fulfill obligations which devolve upon them as members of an association1 before they know fully what that association is1 or what those obligations are8 ,should not every one consider himself admonished not to swear such an oath lest he fall into condemnation8 ,again3 ,our ,savior says1 ,swear not at all2 neither by heaven1 for it is ,god's throne2 nor by the earth1 for it is his footstool2 neither by ,jerusalem1 for it is the city of the great king4 ,neither shalt thou swear by thy head1 because thou canst not make one hair white or black2 but let your communication be yea1 yea1 nay1 nay2 for whatsoever is more than these1 cometh of evil4 ,these words were spoken in condemnation of those who employed oaths frequently and on improper occasions4 ,they should make every one hesitate in regard to swearing1 in any form1 on his initiation into an order the obligations and operations of which have not yet been revealed to him4 ,once more3 ,be not rash with thy mouth1 and let not thine heart be hasty to utter any thing before ,god1 for ,god is in heaven and thou upon earth2 therefore1 let thy words be few4 7,eccl4 v3 #b47 ,is it not a rash thing to bind one's self by the oath of ,god to keep secret things as yet unknown1 or to bind one's self to conform to unknown regulations and usages8 ,in view of these declarations of the ,word of ,god1 it certainly would be well to avoid taking such oaths as generally are required of the members of secret associations at their initiation4 #f4 ,the promise required of candidates at their initiation1 whether there be an oath or not1 is also1 at least in many cases1 improper and sinful4 ,for instance1 the candidate for the mysteries of ,masonry1 previous to initiation1 must make the declaration that he will cheerfully conform to all the ancient established usages and customs of the fraternity4 7,webb's ,freemason's ,monitor1 p4 #cd47 ,grosch1 in his ,odd-fellows' ,manual1 directs the candidate at his initiation as follows3 ,give yourself passively to your guides1 to lead you whithersoever they will4 7,p4 #ia47 ,again1 in regard to initiation into a certain degree1 he says3 ,the candidate for this degree should be firm and decided in his answers to all questions asked him1 and patient in all required of him1 etc4 7,p4 #bgi47 ,in the form of application for membership1 as laid down by ,grosch1 the applicant promises as follows3 ,if admitted1 ,i promise obedience to the usages and laws of the ,order and of the ,lodge4 7,p4 #cgh47 ,these declarations1 by reliable authors1 plainly show that both in ,masonry and ,odd-fellowship obligations are laid on members of which1 at the time1 they are ignorant4 ,candidates for ,masonry must promise to conform1 yes1 cheerfully conform to all the ancient established usages and customs of the fraternity4 ,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 sought4 ,no man has a right to make such a promise until he has carefully examined the usages1 and customs1 and laws referred to4 ,while he is ignorant of them1 he does not know but some of them or all of them may be morally wrong4 ,before the candidate has been initiated1 he has not had an opportunity of acquainting himself with all the laws1 usages1 and customs which he promises to obey4 ,is not such a promise condemned by the divine injunction1 ,be not rash with thy mouth8 ,is not the man who promises to obey regulations1 customs1 and usages before he knows fully what they are as blameworthy as the doubtful eater of meats1 who1 the inspired apostle tells us1 is damned for doing what he is not confident is right8 ,the candidate for initiation into ,odd-fellowship must give himself passively to his guides4 ,such demands indicate the spirit which secret associations require of their members4 ,they must surrender the exercise of their own judgment1 and permit themselves to be blindly led by others4 ,no man has a right thus to surrender himself passively to the guidance of others4 ,every man is bound to act according to his own judgment and conscience4 ,before a man promises to obey any human regulations1 or to conform to any usage or custom1 he is bound to know what that regulation1 usage1 or custom is1 and to see that it is morally right4 ,to do otherwise is to sin against conscience and the law of ,god4 #g4 ,besides this1 the promise to preserve mysteries inviolate1 made before they have been made known to the promiser1 is condemned by sound morality4 ,he may have heard the declaration of others that there is nothing wrong in the mysteries1 but this is not sufficient to justify him4 ,a man is bound to exercise his own reason and conscience in regard to all questions of morality4 ,no man has a right1 at any time1 to lay aside his reason and conscience and allow himself to be guided passively by others4 ,every man is bound to see and decide for himself in every case of duty and morals4 ,we should not let the church of ,christ even decide for us in such matters1 much less some association1 composed1 it may be1 of infidels1 ,mormons1 ,jews1 ,mohammedans1 and all sorts of men except atheists4 7,see pages #cg1 #ca47 ,a band of such men may have secrets very immoral in character1 and which it would be a violation of ,god's law to preserve inviolate4 ,to promise beforehand that any mysteries which they may see fit to enact and practice shall be forever concealed1 is to trifle with conscience and morality4 ,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 obey4 ,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 are1 and he must promise 7either with or without an oath7 that he will preserve them inviolate before the brethren will intrust them to him4 ,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 reason1 and yielding himself passively to others4 ,the promise of secrecy and of obedience to unknown regulations and customs1 required at the initiation of candidates into such associations as we are considering1 is1 therefore1 a step in the dark4 ,it involves the assuming of an obligation to do what may be morally wrong1 and is1 therefore1 inconsistent with the teachings of the ,word of ,god and the principles of sound morality4 ,,chapter ,,iv4 ,,their ,,profaneness4 #a4 ,another evil connected with secrecy1 as maintained by the associations the character of which is now under consideration1 is the profane use of sacred things in ceremonies1 celebrations1 and processions4 ,this evil has1 perhaps1 no necessary connection with secrecy1 but has generally in fact4 ,the secret societies of antiquity dealt largely in religious ceremonies4 ,it is the frequent boast of ,masons1 ,odd-fellows1 and others1 that their associations correspond to those of ancient times4 ,there is1 indeed1 a correspondence between them in the use of religious rites4 ,those of ancient times employed the rites of heathenish superstition2 those of modern times are1 perhaps1 as objectionable on account of their prostituting the religion of ,christ4 ,the holy ,bible1 the word of the living ,god1 is used by ,masons as a mere emblem1 like the square and compass4 ,the pot of incense1 the holy tabernacle1 the ark of the covenant1 the holy miter1 and the holy breastplate are also employed as emblems1 along with the lambskin and the sword pointing to a naked heart4 ,at the opening of lodges and during initiations1 passages of ,scripture are read as a mere ceremony1 or as a charge to the members in regard to their duty as ,masons4 ,thus a perverse use of holy ,scripture is made in the application of it to matters to which it has no reference whatever4 7,freemason's ,monitor1 pp4 #ib1 #ai-aha74 ,even the great ,jehovah is represented in some of their ceremonies by symbols4 ,his all-seeing eye is represented by the image of a human eye4 7,freemason's ,monitor1 pp4 #he1 #bij47 ,masonry also profanes the name and titles of ,god4 ,god alone is to be worshiped2 he alone should be addressed as the ,most ,worshipful ,being4 ,but ,masonry requires the use of such language as follows3 ,the ,most ,worshipful ,grand ,master1 and ,the ,most ,worshipful ,grand ,lodge4 ,god alone is ,almighty1 but ,masons have their ,thrice ,illustrious and ,grand ,puissant1 and their ,thrice ,potent ,grand ,master4 ,god alone is perfect1 but ,masons have a ,grand ,lodge of ,perfection and a ,grand ,elect ,perfect and ,sublime ,mason4 7,monitor1 pp4 #ahg1 #bai2 ,monitor of ,free and ,accepted ,rite1 pp4 #eb47 ,christ is the great ,high ,priest1 and ,aaron and his successors were his representatives1 but ,masons have a ,high ,priest1 a ,grand ,high ,priest1 yea1 a ,most ,excellent ,grand ,high ,priest4 ,at the installation of this so-called ,high ,priest1 various passages of ,scripture treating of the priesthood of ,melchisedec and of ,christ are used4 7,webb's ,monitor1 pp4 #agh-aha1 #ahg47 ,we regard these high-sounding titles as ridiculous1 and as well calculated to excite derision and scorn2 but we do not now treat of them in that regard4 ,we call attention1 at present1 to the emblems and titles used by ,masons as profane4 ,god did not intend his holy ,word1 and the ,tabernacle1 and the ,ark of the ,covenant1 and the ,breastplate1 to be used as the symbols of ,masonry4 ,these and other holy things were intended only for holy purposes4 ,to use them as the ,masons do is to pervert and profane them4 ,the visible representation of the all-seeing eye of ,god is certainly a species of idolatry1 and is forbidden by the second commandment4 ,such1 also1 are the triangles1 declared to be a beautiful emblem of the eternal ,jehovah4 7,monitor1 p4 #bij47 ,the ,israelites1 of course1 did not understand that the ,divine ,being was really like their golden calf2 they considered it a symbol of ,deity4 ,how much better is it to assimilate ,god to a triangle than to a calf8 ,the difference is just this3 the latter idea is more gross than the former4 ,the sin of idolatry--that is1 of representing ,god under a visible figure--is involved in both cases4 ,the profaneness of the titles mentioned above must at once be evident to every reverent1 considerate mind4 ,they are such as in the ,bible are ascribed only to ,god and to ,christ4 ,indeed1 ,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 heavens4 ,if this is not profane1 we are at a loss to know what can be profane4 #b4 ,the ,odd-fellows in profanation of holy things go about as far as the ,masons4 ,they employ the brazen serpent1 the budded rod of ,aaron1 the ,ark of the ,covenant1 the breastplate for the high priest1 and other holy things as emblems of their order1 along with1 the shining sun1 the half moon1 etc4 ,they have their ,most ,worthy ,grand ,master1 and their ,most ,excellent ,grand ,high ,priest1 and other officers designated by titles which should be given to ,god and ,christ alone4 ,indeed1 as it respects emblems and titles1 ,masonry seems to be the example which other secret associations have followed4 ,in regard to the profanation of holy things1 the difference between most of the secret associations in our land is one merely of degree4 ,this profanation of the word1 name1 and titles of ,god is certainly sinful in itself1 and very injurious in its effects4 ,what kind of ideas of ,god1 and ,christ1 and heaven must persons have who conceive and think of ,god under the figure of three triangles2 of ,christ and his priesthood as symbolized by the ,most ,excellent ,grand ,high ,priest1 officiating amid the tomfooleries of ,masonry and ,odd-fellowship2 and of heaven as a ,grand ,lodge-room4 ,what ideas of the ,divine ,majesty and ,glory must they have who are accustomed to give to the officers of a secret association1 and to men who are1 perhaps1 destitute of faith and holiness1 and who may be ,jews1 ,turks1 or infidels1 as grand titles as the ,scriptures give to the ,god of heaven and the ,savior of the world4 ,besides it is very improper and sinful to give to mere men the titles and glory which are due to ,god alone4 ,we learn that it was precisely for this sin that the ,divine displeasure was visited upon king ,herod4 ,on a certain occasion having put on his royal apparel1 he sat on his throne and made a public oration4 ,the people who heard him shouted and said1 ,it is the voice of a ,god and not of a man2 and immediately the angel of the ,lord smote him1 because he gave not ,god the glory2 and he was eaten of worms1 and gave up the ghost4 7,acts xii3 #bc47 ,it was for the same spirit of self-glorification that the king of ,babylon was punished with madness and disgrace4 ,nebuchadnezzar walked in his palace1 and said3 ,is not this great ,babylon1 which ,i have built for the house of my kingdom by the might of my power1 and for the honor of my majesty8 ,the same hour he was driven from men1 and did eat grass as oxen2 and his body was wet with the dew of heaven1 till his hairs were grown like eagles' feathers1 and his nails like birds' claws4 7,dan4 iv3 #cj-cc47 #b sic4 ,another objectionable feature of many secret societies is1 that they profane the worship of ,god4 ,they claim 7at least those which seem to embrace the most numerous membership7 to be1 in some sense1 religious associations4 ,they maintain forms of worship2 their rituals contain prayers to be used at initiations1 installations1 funerals1 consecrations1 etc4 ,they receive into membership1 as we shall afterward see1 almost all sorts of men except atheists4 ,being composed of ,jews1 ,turks1 ,mohammedans1 ,mormons1 and infidels1 as well as of believers in ,christianity1 they endeavor to establish such forms as will be acceptable to their mongrel and motley membership4 ,hence their prayers and other forms of worship are such as may be consistently used by the irreligious and by infidels1 and only by them4 ,we do not say that no ,christian prayers are offered up in ,masonic lodges4 ,no doubt some godly men1 as chaplains1 offer up extempore prayers in the name of ,christ2 but such prayers are not ,masonic4 ,they are not authorized by the ,masonic ritual2 they are contrary to the spirit if not to the express regulations of ,masonry4 ,any member would have a right to object to them1 and his objections would have to be sustained4 ,the only prayers which ,masonry does authorize1 and can consistently authorize1 are ,christless--infidel prayers and services4 ,the proof of this declaration can be found in every ,masonic manual4 7,see ,webb's ,monitor1 pp4 #cf1 #hj1 #ahi1 and ,carson's ,monitor1 of the ,ancient and ,accepted ,rite1 pp4 #dg1 #fa1 #ie1 #ii47 ,in all the prayers thus presented1 the name of ,christ is excluded2 it is excluded even from the prayers to be offered at the installation of the ,most ,excellent ,grand ,high ,priest4 7,webb's ,mon41 pp4 #ahc1 #ahi47 ,the idea of human guilt is1 also1 almost entirely excluded from these prayers2 the idea of pardon through the atonement of ,christ is never once presented in them4 ,in the prayer to be used at the funeral of a ,past ,master1 it is declared that admission unto ,god's everlasting kingdom is the just reward of a pious and virtuous life4 ,every true ,christian1 on reflection1 must see that such prayers are an insult to the ,almighty4 ,they are just such as infidels and all objectors of ,christ may offer4 ,the prayers of the society of ,odd-fellows are equally objectionable4 ,in respect to the character of their religious services1 they are to be classed with the ,masons4 ,odd-fellowship knows no ,god but the god of the infidel2 it recognizes the ,creator of the ,universe and the ,father of men1 but not the ,father of our ,lord and ,savior ,jesus ,christ4 ,the name of ,christ has no more a place in the religion of ,odd-fellowship1 according to its principles and regulations1 than in a heathen temple or an infidel club-room4 ,it is quite likely that sometimes chaplains1 officiating in the lodge-room1 pray in the name of ,christ2 but a ,turk1 according to the principles and regulations of ,odd-fellowship1 would have just as much right to pray in the name of ,mohammed1 or a ,mormon in the name of ,joe ,smith4 ,these are facts which1 we presume1 all acquainted with the forms and ceremonies in use among ,odd-fellows will admit4 ,grosch1 in his ,manual1 makes the following declaration3 ,the descendants of ,abraham1 the divers followers of ,jesus1 the ,pariahs of the stricter sects1 here gather round the same altar as one family1 manifesting no differences of creed or worship2 and discord and contention are forgotten in works of humanity and peace4 7,pp4 #bhe1 #bhf47 ,this declaration has reference1 of course1 to all the members of the associations--believers in ,christianity1 ,jews1 ,mohammedans1 ,indians1 ,hindoos1 and infidels4 ,how do they manage to worship so lovingly together in the lodge-room8 ,our author asserts that they leave their prejudices at the door4 ,of course their forms of worship embody no prejudices4 ,the thing is managed in this way3 ,whatever is peculiar to ,judaism is excluded from the ritual and worship of ,odd-fellows2 whatever is peculiar to ,hindooism is excluded2 whatever is peculiar to ,mohammedanism is excluded2 whatever is peculiar to ,christianity is excluded2 whatever is peculiar to any form of religion is excluded4 ,only so much as is held in common by ,jews1 ,hindoos1 ,mohammedans1 and ,christians is allowed a place in the ritual and worship of ,odd-fellows4 ,but how much is held in common by these various classes8 ,after every thing peculiar to each class has been thrown overboard1 how much is left8 ,nothing but deism or infidelity4 ,the only views held in common by the ,jew1 ,mohammedan1 ,christian1 and others are just those held by infidels4 ,the religion of ,odd-fellowship is infidelity1 and its prayers are infidel prayers4 ,not only such are the prayers and religion of ,masonry and ,odd-fellowship1 but such must be the religion and prayers of all associations organized on their principles4 ,the only way to welcome all of every creed1 ,jew1 ,mohammedan1 ,hindoo1 etc41 and make them feel at home in an association1 is to exclude every thing offensive to the conscience or prejudices of any one of them4 ,and when every thing of that sort has been excluded1 the residuum1 in every case1 as every one must see1 will be deism or infidelity4 ,this is a serious matter4 ,christians are not free from guilt in countenancing such prayers and services4 ,the tendency of such religious performances must be very injurious4 ,whoever adopts the religious1 or rather irreligious1 spirit and principles of ,masonry1 ,odd-fellowship1 and other similar associations must discard ,christianity and the ,bible4 ,no doubt there are some1 perhaps there are many ,christians in connection with such associations1 but they certainly do not and can not approve the ,christless prayers of the lodge-room1 much less join in them4 ,is it right for the disciples of ,jesus1 or even for believers in ,christianity1 as the great majority of people in this country are1 to sustain any association which puts ,christianity on a level with pagan superstition1 which treats ,jesus ,christ with no more regard and veneration than it does ,mohammed1 ,confucius1 or ,joe ,smith1 and whose only religion is the religion of infidels8 ,if secret associations did not pretend to have any religion or any religious services1 but would1 like bank and railroad companies1 conduct their affairs without religious forms1 it would be infinitely better4 ,,chapter ,v4 ,,their ,,exclusiveness4 #a4 ,another objection which may be urged against secret societies in general1 is their selfish exclusiveness4 ,it is well known that the ,christian religion has often been subjected to reproach by the bigotry and sectarianism of its professors4 ,if the ,bible inculcated bigotry and sectarianism1 it would be a well-founded objection to ,christianity itself2 but ,christianity is eminently catholic and democratic1 and is diametrically opposed to an exclusive and partisan spirit4 ,the command of ,christ to his church is to make no distinction on account of class or condition1 but to receive all1 and especially to care for the poor1 the unfortunate1 the oppressed1 the blind1 the lame1 the maimed1 and the diseased4 ,sometimes men calling themselves ,christians act so directly contrary to the impartial1 catholic spirit and teachings of ,christ as to render themselves unworthy of all sympathy and encouragement2 but the exclusiveness of secret societies is1 we think1 unparalleled in our day for its selfishness and meanness4 ,they claim to be charitable and benevolent institutions2 they assert that membership in them confers great honors and advantages2 they profess 7at least many of them7 to act on the principle of the universal brotherhood of men and fatherhood of ,god4 7,moore's ,con4 of ,freemasonry1 p4 #abe2 ,webb's ,monitor1 pp4 #ba1 #ea2 ,proceedings of ,odd-fellows' ,grand ,lodge of ,united ,states1 #ahei1 ,app41 p4 #f47 ,we say nothing now about the falsity of these claims and professions2 but we assert that1 even admitting the boasted honors and advantages enjoyed by members of secret associations1 such associations are eminently exclusive and selfish4 ,of this proposition there is abundant proof4 #b4 ,the ,masons utterly refuse to admit as members women1 slaves1 persons not free-born1 and persons having any maim1 defect1 or imperfection in their bodies2 or1 at least1 the principles of ,masonry forbid the admission of all such persons4 7,masonic ,constitutions1 published by authority of the ,grand ,lodge of ,ohio1 ,art4 #c and #d47 ,moore1 editor of the ,masonic ,review1 in his ,ancient ,charges and ,regulations of ,freemasonry1 in commenting on the articles above referred to1 makes the following declarations3 ,the rituals and ceremonies of the order forbid the presence of women2 and the law proclaiming her exclusion is as unrepealable as that of the ,medes and ,persians4 7,p4 #ade47 ,again3 ,masonry requires candidates for its honors to have been free by birth2 no taint of slavery or dishonor must rest upon their origin4 7,p4 #adc47 ,once more this author remarks3 ,a candidate for ,masonry must be physically perfect4 ,as under the ,jewish economy no person who was maimed or defective in his physical organism1 though of the tribe of ,aaron1 could enter upon the office of a priest1 nor a physically defective animal be offered in sacrifice1 so no man who is not 'perfect' in his bodily organization can legally be made a ,mason4 ,we have occasionally met with men having but one arm or one leg1 who in that condition had been made ,masons2 and on one or two occasions we have found those who were totally blind who had been admitted6 ,this is so entirely illegal1 so utterly at variance with a law which every ,mason is bound to obey1 that it seems almost incredible1 yet it is true4 7,p4 #aeb47 ,it is1 hence1 seen that ,masonry is very exclusive4 ,no woman can be a member4 ,this regulation excludes at once one half of mankind from its boasted advantages4 ,the oppressed slave is excluded2 the man born in slavery1 though now free1 is excluded2 the lame man is excluded2 the man who has lost an eye is excluded2 the man who has lost a hand is excluded2 the man who has lost a foot is excluded2 the man on whose birth any taint of dishonor rests is excluded2 the man who is imperfect in body is excluded4 ,no matter how good1 patriotic1 and wise such persons are1 still they are excluded2 no matter how needy such persons are1 still they are excluded2 no matter though a man have lost a hand1 or foot1 or eye in defense of his country and liberty1 still he is excluded2 no matter though a freedman1 exhibiting bravery1 and piety1 and every virtue1 still the taint of slavery rests on his birth1 he is excluded4 ,widows and orphans are excluded4 ,if a brother should be a rebel against the state1 the loyal brotherhood can not expel him from the lodge1 and his relation to it remains indefeasible4 7,moore's ,constitutions1 ,art4 #b47 ,a ,mason may be engaged in a wicked rebellion1 and may stain his soul and hands with innocent blood1 and still he must be recognized as a brother and must continue to enjoy all the boasted rights and advantages of the order2 but the patriot soldier who has been disabled for life in defense of his country and liberty is excluded4 ,the widows and orphans of rebel ,masons slain in battle1 or righteously executed on the scaffold1 must receive the benefits2 but the widows and orphans of patriot soldiers who did not choose to join the ,masons1 or were excluded by some bodily imperfection1 or by wounds received in battle1 are left to the charities of the ignorant and prejudiced4 ,the ,jew1 the ,turk1 the ,hindoo1 the ,american savage1 and the infidel 7provided they are not atheists71 are eligible to the boasted honors and advantages of ,masonry4 7,moore's ,constitutions1 pp4 #aai1 #abc47 ,but if a man have every intellectual gift and every moral virtue1 and have some bodily imperfection1 he is excluded4 ,a man may be as gifted and as learned as ,milton1 as incorruptible and patriotic as ,washington1 and as benevolent as ,howard1 but if he is physically imperfect he is excluded from this association1 which claims to be no respecter of persons1 but to be the patron of merit1 and which professes to act on the principle of the universal brotherhood of men4 #c4 ,exclusiveness in about the same degree characterizes other secret societies4 ,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 disease4 7,art4 #f1 ,sec4 #a47 ,substantially the same qualifications for membership are required by the constitutions and laws of other secret associations4 7,constitution of ,ancient ,order of ,good-fellows1 ,art4 #f1 ,sec4 #a2 ,constitution of ,improved ,order of ,red ,men1 ,art4 #e1 ,sec4 #a2 ,constitution of ,united ,ancient ,order of ,druids1 ,art4 #h1 ,sec4 #a47 #d4 ,not only are these associations exclusive and selfish in regard to receiving members2 not only do they utterly refuse to admit a man1 however good1 and wise1 and patriotic he may be1 in case he is diseased or infirm1 or is disabled by wounds in the service of his country1 and is too poor and feeble to maintain himself and his family2 not only do they exclude all such persons from membership and from the boasted privileges1 and honors1 and pecuniary benefits pertaining thereto1 but also their regulations in regard to their internal affairs manifest an unchristian1 anti-republican1 exclusive1 selfish spirit4 ,for instance1 ,masons will not1 and1 indeed1 according to their regulations1 can not1 bestow funeral honors upon deceased members who had not advanced to the third degree4 ,those of the first and second degree can not thus be honored4 ,they are not entitled to funeral obsequies1 nor are they allowed to attend a ,masonic funeral procession4 7,webb's ,monitor1 pp4 #acb-acc47 ,again3 ,though ,masonry makes professions of universal benevolence on the ground that the radiant arch of ,masonry spans the whole habitable globe2 though it declares that every true and worthy brother of the order1 no matter what be his language1 country1 religion1 creed1 opinions1 politics1 or condition1 is a legitimate object for the exercise of benevolence1 7,masonic ,constitutions1 by ,grand ,lodge of ,ohio1 p4 #hj72 still it is declared that ,master ,masons only are entitled to ,masonic burial or relief from the charity fund4 7,masonic ,constitutions by ,grand ,lodge of ,ohio1 p4 #ci47 ,the rulers of ,masons can not be chosen from the members of the first or second degree4 ,it is thus seen that the first two degrees serve as a sort of substratum on which the other degrees rest1 and the honors and benefits are not intended for persons of the former4 ,the exclusiveness and selfishness of other secret associations are also apparent from their regulations4 ,as shown above1 they exclude all diseased and infirm persons from membership1 and of course from all the benefits4 ,they generally provide that1 in case of sickness or disability1 a member shall receive three dollars per week1 and in case of the death of a member1 the sum of thirty dollars shall be contributed toward defraying his funeral expenses4 ,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 disability2 and in case of the death of a member who is in arrears for dues nothing shall be contributed to defray his funeral expenses1 and his wife and children1 however destitute they may be1 can receive no aid4 ,in such cases1 the destitute widow and orphans must not look to the charitable association of which the departed husband and father was a member1 but to outsiders--yes1 to prejudiced and ignorant outsiders--for aid to bury his dead body with decency4 ,grosch says1 ,the philosopher's stone is found by the ,odd-fellow in three words1 ,pay in advance4 ,there are few old members of the order who can not relate some case of peculiar hardship caused by non-payment of dues4 ,some good but careless brother1 who neglected this small item of duty until he was suddenly called out of this life1 was found to be not beneficial1 and his widow and orphans1 when most in need1 were left destitute of all legal claims on the funds he had for years been aiding to accumulate4 7,monitor1 p4 #aih1 #aii47 ,such facts as these prove secret associations to be exclusive1 heartless1 selfish concerns4 7,see ,constitution of ,druids1 ,art4 #b1 ,sec4 #a1 and ,by-laws1 ,art4 #aa1 ,sec4 #a2 ,constitution of ,good-fellows1 ,art4 #af1 ,sec4 #a2 ,constitution of ,amer4 ,prot4 ,asso41 ,art4 #i1 ,sec4 #a-e47 ,,chapter ,,vi4 ,,false ,,claims4 #a4 ,another very serious objection to secret societies is that they set up false claims4 ,no doubt a secret association may exist without doing so1 but the setting up of false claims is the legitimate result and the usual accompaniment of secrecy4 ,the object of secrecy is deception4 ,when a man endeavors to conceal his business affairs1 it is with the design of taking advantage of the ignorance of others4 ,napoleon once remarked1 ,the secret of majesty is mystery4 ,this keen observer knew that the false claims of royalty would become contemptible but for the deception which kings and queens practice on mankind4 ,we have quoted above from a book1 the reliability of which will not be called in question1 to show that the design of secrecy1 on the part of ,masons1 is to take advantage of a weakness in human nature1 and to invest with a charm things which1 if generally known1 would sink into disregard4 ,so1 also1 the aid of the mysterious is resorted to by ,odd-fellows to render their meetings attractive1 and to stimulate applications for membership4 7,proceedings of ,grand ,lodge1 #ahei1 ,app41 p4 #aj47 ,it will scarcely be disputed that such is the design of the concealment practiced by secret associations in general4 ,it is thus shown that secrecy is the result of an unwillingness to rely upon real merit and the sober judgment of mankind for success1 and of a desire1 on the part of associations practicing it1 to pass for what they are not4 ,hence1 the design of secrecy involves hypocrisy1 or something very much like it4 #b4 ,but1 whatever may be the design of secrecy1 secret associations do set up false claims4 ,they all1 or almost all1 claim to be charitable institutions4 ,this is the frequent boast of ,masons and ,odd-fellows4 ,moore1 in his ,constitutions1 declares that charity and hospitality are the distinguishing characteristics of ,masonry4 7,p4 #ga47 ,in the charge to a ,master ,mason1 at his initiation1 it is declared that ,masonic charity is as broad as the mantle of heaven and co-extensive with the boundaries of the world4 7,masonic ,constitutions1 published by the ,grand ,lodge of ,ohio1 p4 #hj47 ,the ,right ,worthy ,grand ,representative1 ,boylston1 in his oration delivered in ,new ,york1 ,april #bf1 #ahei1 declared that ,odd-fellowship is most generally known and commended by its charities4 7,proceedings of ,grand ,lodge1 #ahei1 ,app41 p4 #f47 ,such is the style in which secret associations glorify themselves4 ,such boasting1 however1 is not good4 ,it is contrary to the command of our ,savior3 ,therefore1 when thou doest thine alms1 do not sound a trumpet before thee1 as the hypocrites do in the synagogues and in the streets1 that they may have glory of men4 ,the boasting of secret associations about their charities is precisely what our ,savior not only forbids1 but also declares to be characteristic of hypocrites4 ,and such boasting is1 indeed1 generally vain4 ,when a man boasts of any thing1 whether of his wealth1 pedigree1 bravery1 wisdom1 or honesty1 there is good reason to suspect that his claims are not well founded4 ,hence1 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 false4 #c4 ,in the first place1 the benefits are confined to their own members4 ,the excuse for secrecy1 in some instances1 is that it is necessary in order that aid may not be obtained by persons who are not members4 ,in the charge delivered to a ,master ,mason at his initiation1 he is enjoined to exercise benevolence toward every true and worthy brother of the ,order4 ,in ,boylston's address which we have already quoted from several times1 the well-earned glory of ,odd-fellows is declared to consist in this3 that no worthy ,odd-fellow has ever sought aid and been refused4 7,proceedings of ,grand ,lodge1 #ahei1 ,app41 p4 #i47 ,it is provided in the ,constitution of ,odd-fellows1 ,good-fellows1 etc41 that aid shall be given to members under certain circumstances2 but it will be in vain to search in them for any regulation providing for relief to any but members and their families4 ,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 benefits1 plainly shows that their vaunted charity is restricted to their own members4 ,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 aid4 ,the ,masons1 according to their ,constitutions1 must not receive as a member any man who is not physically perfect4 ,the constitutions of other secret orders exclude all who are diseased or infirm in body1 or who have no means of support4 ,they exclude the blind1 the lame1 the maimed1 the diseased1 the destitute1 the widow and the orphan1 and all who are wretchedly poor or can not support themselves1 and they cut off all such persons1 together with their own members who are in arrears1 from the benefits4 ,yet they talk about the universal brotherhood of men1 and claim for themselves the possession of universal benevolence6 #d4 ,still further3 ,the relief afforded to members is not to be regarded as a charity4 ,the amount granted in all cases is the same4 ,the constitutions of most secret associations that give aid to members provide that three dollars a week shall be given in case of sickness1 and thirty dollars in case of death4 ,the amount given does not correspond to the condition of the recipient4 ,the rich and the poor fare alike4 ,the member in arrears is not entitled to any aid4 ,it is only the worthy brother who is entitled to aid1 and in order to be a worthy brother a member must punctually pay his dues4 ,hence1 the amount bestowed in case of the sickness or death of a member is to be regarded as a debt4 ,the ,druids1 in their ,constitution1 expressly declare that the aid given to sick members is not to be regarded in any other light than as the payment of a debt4 ,all money paid by the grove for the relief of sick members shall not be considered as charity1 but as the just due of the sick4 7,art4 #b1 ,sec4 #g47 ,boylston1 in his oration1 though boasting of the charities of ,odd-fellowship1 declares that they do not wound or insult the pride of the receiver1 for the reason that the relief extended is not of grace1 but of right4 7,proceedings of ,grand ,lodge1 #ahei1 ,appendix1 p4 #f47 ,grosch1 in his ,odd-fellows' ,manual1 in justifying equality in dues and in benefits1 says3 ,he who did not pay an equivalent would feel degraded at receiving benefits--would feel that they were not his just due1 but alms4 7,p4 #ff47 ,it is1 hence1 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 company4 ,the stockholders are entitled to their share of the profits2 so members of secret societies are entitled to a certain share of the funds to which they have contributed4 ,we say nothing for or against the propriety of this arrangement1 in itself considered4 ,persons have1 perhaps1 a right to form themselves into a mutual insurance company1 to bargain with one another that they will aid each other in case of sickness or want2 that in case of the death of any of the members1 their families shall be provided for by the surviving members2 that only the members who continue to pay into the common fund a certain sum monthly or quarterly shall receive such aid2 that no money shall be paid out of the common fund for the benefit of any who are not members1 or of their families2 and that all diseased and infirm persons1 and very poor people1 such as have no visible means of support1 and are likely to need pecuniary aid1 shall be excluded from the company and from its benefits4 ,perhaps men have a right to form themselves into an association with such regulations2 perhaps they have a right to leave an unworthy brother 7a member who fails to pay his quarterly dues7 and his family to the charities of ignorant and prejudiced people who will not join secret societies2 and in case of the death of such a member1 to leave his poor heart-broken widow to beg of the same ignorant and prejudiced outsiders enough of money to bury his dead body decently2 but they have no right to call themselves a charitable association4 ,it is probable that many ,masons1 ,odd-fellows1 ,good-fellows1 etc41 are kind to unworthy brethren1 and to the poor in general2 but if so1 they are better than the associations of which they are members4 ,bankers and money-brokers1 no doubt1 sometimes show kindness to the poor1 but it does not hence follow that banks and money-shaving establishments are charitable institutions4 ,neither does it follow that secret societies are charitable because their members1 in case of sickness or death1 are entitled to a certain portion of the funds which they themselves have contributed as initiation fees and quarterly dues1 while those who are in real want can not even become members4 ,what charity is there in persons pledging themselves to aid each other in sickness or other misfortune1 and to let widows and orphans1 the lame and the diseased1 and the wretchedly poor1 perish with hunger and cold8 ,it may not be improper for ,a1 ,b1 and ,c to promise that they will take care of each other in sickness1 and that in case of the death of one of them his dead body shall be buried by the survivors4 ,it may1 also1 not be improper for a man to get his life or his property insured4 ,insurance companies have done much good4 ,many a man has been saved from pecuniary ruin by getting his property insured1 and many a man has secured a competence for his wife and children by getting his life insured4 ,individuals and families have probably been oftener saved from worldly ruin by insurance companies than by secret societies4 ,the association of ,a1 ,b1 and ,c may do some good4 ,they have a right to agree to aid one another4 ,they may1 perhaps1 have a right to say that ,d1 ,e1 and ,f1 who are very poor1 or are enfeebled by disease1 shall not join them1 and shall not be aided by them2 but they have no right to represent their exclusive1 selfish association as a charitable one4 ,such a representation would be false1 and the wickedness of making it wholly inexcusable4 ,we do not blame ,odd-fellows1 ,good-fellows1 ,druids1 or any other association for acting as mutual insurance companies4 ,we do not blame them for agreeing that they will take care of each other or of each other's families4 ,we are not now blaming them for excluding from their associations and from the benefits disbursed by them1 the blind1 the lame1 the diseased1 and the very poor who have no means of support1 though this feature of such associations does seem very repulsive4 ,we are not now condemning them for casting off all those who do not pay their dues1 those who become very poor and can not as well as the rich who will not1 and for cutting off all such persons from all benefits of whatsoever kind1 though such treatment does seem to us selfish1 cruel1 and mean2 we do not now arraign them for any of these things1 however ungenerous1 exclusive1 and selfish they appear to us1 but we do say that any association which thus practices1 and professes1 and calls itself a charitable one is a cheat and a sham4 ,those secret societies which glorify themselves on account of their charities and universal brotherhood and benevolence1 can be acquitted of willful deceit and falsehood only on the ground that they are blinded by prejudice or ignorance1 or both4 ,the pretentious character of secret associations appears1 also1 in their claims to be the possessors and disseminators of knowledge and morality4 ,their members seem to think a man can scarcely be good and intelligent without being initiated4 ,webb delares sic ,masonry is a progressive science4 99 99 ,masonry includes within its circle almost every branch of polite learning4 7,monitor1 p4 #ec47 ,masonry is not only the most ancient1 but the most moral institution that ever subsisted4 7,monitor1 p4 #ci47 ,grosch1 in his ,manual1 speaking of the shining sun as an emblem1 says3 ,so ,odd-fellowship is dispersing the mists from the advancing member's mind1 and revealing things as they are2 so1 also1 it is enlightening the world1 etc4 7,manual1 p4 #abj47 ,the extravagance find absurdity of these claims must be evident to every prejudicial mind4 ,it may be said1 indeed1 the above declarations express the opinions only of individuals1 and that associations can not justly be charged with the errors of their members4 ,we maintain1 however1 that secret societies are responsible for the vain boasting of their members4 ,they claim that their members are a chosen board1 a select few1 who1 by virtue of their association1 are superior to the rest of mankind4 ,their processions and parades1 their regalia and emblems1 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 grandeur4 ,their high-sounding titles have already been adverted to as involving the sin of profaneness2 but they serve equally well to illustrate the pretentious character of the associations which employ them4 ,almost every officer among the ,masons has some great title4 ,there is the ,grand ,tyler1 ,grand ,steward1 ,grand ,treasurer1 ,grand ,secretary1 ,grand ,chaplain1 and ,grand ,master4 ,the ,lodge itself is grand1 and1 of course1 every thing and every body connected with it are grand4 ,the treasurer1 though his duty be merely to count and hold a little vile trash called money1 is grand2 almost every officer is a grand man4 ,these titles1 however1 do not give an adequate idea of the grandeur to which sublime ,masonry ascends4 ,they have their ,right ,worshipful ,deputy ,grand ,master1 their ,right ,worshipful ,grand ,treasurer sic1 ,most ,worshipful ,grand ,master1 ,most ,eminent ,grand ,commander1 ,thrice ,illustrious ,grand ,puissant1 ,most ,excellent ,grand ,high ,priest1 etc4 7,constitution sic of ,grand ,lodge of ,ohio1 ,art4 #e41 ,webb's ,monitor1 pp4 #ahg1 #bai1 #bhd47 ,other associations employ similar titles2 indeed1 ,masonry1 as the oldest association1 seems to have been copied after by the rest4 ,the ,odd-fellows have almost the same parades1 shows1 and titles as the ,masons4 ,they have their aprons1 ribbons1 rosettes1 and drawn swords2 and they endeavor1 by these and other clap-trap means1 to recommend their association as a grand affair4 ,they1 too1 have their ,right ,worthy ,grand ,lodge1 ,most ,worthy ,grand ,master1 ,right ,worthy ,grand ,secretary1 ,right ,worthy ,grand ,treasurer1 ,right ,worthy ,grand ,chaplain1 etc4 ,we think it strange that men of sense should employ such titles4 ,they would be ridiculous even applied to the greatest and best man that ever lived4 ,they are more ridiculous than the bombastic titles given to civil officers in barbarous countries4 ,the ,sublime ,porte of ,turkey is outdone in this respect by secret associations in the ,united ,states4 #f4 ,the absurdity of these high-sounding titles and other puerilities is further seen from the character of those who compose the associations which employ them4 ,they boast that they receive as members almost all sorts of men except atheists2 that men of every religious sect and every nation meet in their lodges as loving brethren1 and on a perfect equality2 that they welcome the ,jew1 the ,arab1 the ,chinaman1 the ,american savage1 the infidel1 and the ,christian1 provided they be sound in body and be able to support themselves2 yet the officers elected by the lodges or squads of such persons1 ,jews1 ,arabs1 ,chinamen1 savages1 infidels and ,christians1 become ,most ,eminent ,grand ,commanders1 ,thrice ,illustrious ,puissants1 etc4 ,yea1 since brotherhood and equality characterize these associations1 the ,jew1 the ,arab1 the ,chinaman1 and the infidel are eligible to any office1 and may become ,most ,worshipful ,grand ,commanders and ,most ,excellent ,grand ,high ,priests4 ,all this is calculated to produce laughter and contempt2 but such is not the design4 ,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 affair4 ,the design itself1 and the means employed for its accomplishment1 must1 certainly1 be condemned by every unprejudiced ,christian sic mind4 ,,conclusion4 ,we have thus briefly stated the objectionable features of what are generally called secret societies4 ,it is mainly to their secrecy1 oaths1 and promises1 their profanation of holy things1 their exclusiveness and their setting up of false claims1 to which we object4 ,these are the things objected to in the foregoing treatise4 ,we have written without any feeling of unkindness1 and we trust1 also1 without prejudice4 ,we had intended to urge additional considerations to show the evil nature and tendency of secret societies2 but we have been restrained by the fear of swelling our treatise beyond a proper size4 99 99 99 99 99 ,,shall ,,christians ,,join ,,secret ,,societies8 99 99 99 99 99 ,,shall ,,christians ,,join ,,secret ,,societies8 ,with charity for all and with malice toward none1 we bring this question to all those who would serve ,christ4 ,we mean by secret societies not literary1 scientific1 or college associations1 which merely use privacy as a screen against intrusion1 but those affiliated and centralized orders spreading over the land1 professing mysteries1 practicing secret rites1 binding by oaths1 admitting by signs and pass-words1 solemnly pledging their members to mutual protection1 and commonly constructed in degrees1 each higher one imposing fresh fees1 oaths1 and obligations1 and swearing the initiated to secrecy even from lower degrees in the same ,order4 ,shall ,christians join societies of this kind8 ,,supposing ,,it ,,to ,,be ,,innocent1 ,,will ,,it ,,pay8 ,first4 ,they consume time and money4 ,have you considered how much8 ,how many evenings1 and whole nights1 and parts of days8 ,how many dollars in fees1 dues1 fines1 expenses1 and diminished proceeds from broken days8 ,will it pay8 ,can you not lay out this amount of time and money more profitably8--a plain man's question4 ,they propose helping you to friends1 business1 in moral reform1 in sickness1 death1 and bereavement2 but can you not get as much of such good in ways pointed out to you by ,christ1 your best and wisest friend8--ways which will yield you more of personal cultivation1 spiritual good1 earthly profit1 social and domestic happiness1 and openings for usefulness4 ,if so1 these orders are unprofitable1 and will not pay4 ,secondly4 ,they furnish inferior security for investments4 ,as mutual insurance societies1 they are irresponsible1 and more liable to corruption1 just because they are secret4 ,do they make reports to the public or the ,legislature8 ,do they make any adequate report to the mass even of their own members8 ,millions and millions are known to have gone into the treasury of a single one of these organizations4 ,no dividends are declared1 no expenditures published4 ,where is the money8 ,were it not safer to invest the same amount in companies where every proceeding is open to public eye and public judgment8 ,would you not1 then1 be safer8 ,if so1 it will not pay to join these orders4 ,,is ,,it ,,obligatory8 ,first4 ,charity has no need of them4 ,they are not truly charitable institutions4 ,mutual insurance societies they may be1 though of an inferior sort1 as we have seen2 but that does not elevate them into charitable institutions4 ,to bestow on your widow and orphans1 your sickness1 and funeral some pittance1 or the whole of what you paid during health and life1 is not benevolence4 ,but1 further1 it is well to ask1 in determining how greatly charity depends on them1 how broadly they go forth among the poor outside their membership4 ,during the anti-masonic excitement of #ahbf-ahcj some two thousand lodges suspended4 ,the resultant suffering was less1 perhaps1 than what would follow the suspension of a single soup association1 any winter1 in some city4 ,blot out the whole1 and how small the injury to the charities of the country6 ,the ,church of ,christ is commanded to do good unto all men--to remember the poor4 ,it is engaged in this work4 ,it blows no trumpet--it does not parade its charities2 but it shrinks from comparison with no one of these orders1 nor with all of them combined4 ,christians need not to go into them to preserve charity alive1 or to find the best ways of exercising their own4 ,secondly4 ,morality does not depend on them4 ,we need say nothing of what is done of them in secret4 ,but1 looking at what is open to all1 we ask1 ,what work are they doing worthy of so much organization1 and expense1 and time to reclaim the fallen1 to banish vice1 and to save its victim8 ,we have heard them refusing him admission or cutting him off1 but we have not heard of any considerable aid which they have given to public or private morality4 ,and1 further1 do we not find them narrowing the circle of obligation1 substituting attachment and duty to an order for love and obligations to mankind8 ,membership in a lodge1 not character1 is held to make one worthy1 opening the way to favor and society4 ,but can all this be done without sensibly weakening the fundamental supports of morality1 without lessening its broad requirements8 ,thirdly4 ,patriotism has no need of them4 ,they tend to destroy citizenship1 to exalt love of an order above the love of country4 ,the boast during the late rebellion was sometimes heard that their members1 owing to the oaths of mutual protection1 were safer among the rebels than other captives4 ,was the converse true8 ,were rebels1 being ,freemasons1 safe or safer against restraint and due punishment when1 falling captive to those of their order8 ,how far does all this extend8 ,to courts and suits at law8 ,are criminals as safe or safer before judge and jury of their order8 ,have rebellion and vice found greater security here8 ,this boast is confession--confession that the ties of an order are stronger and more felt than is consistent with a proper love of country4 ,is justice thus to be imperiled8 ,are securities of property and rights thus to be imperiled8 ,must we beggar ourselves by paying fees and dues to one another of these orders1 now becoming more plentiful every decade1 to make sure of standing on equal footing and impartiality with others1 in the courts and elsewhere1 and imagine that all this is helpful to patriotism or even consistent with it8 ,fourthly4 ,religion has no need of them4 ,the church is the pillar and ground of the truth4 ,the gates of hell shall not prevail against it4 ,the preaching of ,christ and him crucified is and must continue to be the wisdom of ,god and the power of ,god unto salvation4 ,religion1 then1 has no need of these secret orders4 ,we come now to this3 ,neither charity1 morality1 patriotism1 nor religion imposes obligations on us to join them4 ,it will not pay was our first fact4 ,we have now reached this other1 that no consideration of duty requires it4 ,but1 ,,is ,,it ,,right8 ,first4 ,christ1 our ,master1 neither instituted nor countenanced these orders4 ,reviewing his whole earthly ministry1 he said 7,john xviii3 #bj73 ,i spake openly to the world2 and in secret have ,i said nothing4 ,by this double affirmation he strongly suggested his preference for open1 unsecret ways and proceedings4 ,secondly4 ,in those rites1 proceedings1 and regalia which do appear1 these orders are frivolous1 belittling1 and unworthy of respect4 ,if the revealed are such1 what must the unrevealed be8 ,thirdly4 ,these orders stand convicted of deceit and falsehood4 ,they profess secrets and mysteries worth buying4 ,hundreds of high-minded men1 of irreproachable character and integrity1 who have1 therefore1 renounced these hidden things of dishonesty1 testify over their own signatures1 that their secrets are but signs1 pass-words1 ceremonies1 etc41 covering nothing but emptiness and vanity4 ,fourthly4 ,these orders are unfriendly to domestic happiness and well-being1 breaking in upon the sacred confidence and unity of husband and wife1 pledging him to conceal from her the proceedings of perhaps fifty nights yearly1 thus often sowing seeds of distrust1 filling his breast with what must not be divulged to her1 involving him in affairs and habits not unfrequently injurious to the best interests and state of the family4 ,fifthly4 ,these orders are hostile to the heavenly-mindedness1 the spirituality of those who join them4 ,we speak from much testimony4 ,let him that thinketh he standeth take heed4 ,the prudent man foreseeth the evil1 but the foolish pass on and are punished4 ,this voice of one is that of many concurring wise1 faithful1 and godly men1 viz43 ,i am afraid of these secret societies2 they have sucked the spirituality out of all the members in our church who have joined them4 ,young1 promising ,christians have often been blighted by them4 ,the fervor of piety1 interest in the church and its work1 interest in ,christ and his people1 interest in ,god's ,word and ,spirit1 all the various elements of an earnest life of faith and heavenly-mindedness have been blighted in these lodges4 ,and in urging this1 we appeal to so many witnesses1 and cover so wide a field of observation1 as to make it certain that this is not the exceptional but the ordinary result4 ,sixthly4 ,these orders tend to destroy ,christian fellowship4 ,let them grow until a given church is broken into squads1 each pledged to secrets from the other1 but bound within itself by special ties2 give to each its own weekly meeting1 mysteries1 rites1 signs1 grips1 pass-words2 let each be sworn to provide for1 protect1 shield1 and love its own adherents above others1 and is not church fellowship annihilated8 ,can the ,spirit of ,christ flow freely from member to member through such partitions8 ,is this one body in ,christ1 and every one members one of another8 ,seventhly4 ,these orders tend to subject the church to the world in some of its dearest interests4 ,for example3 ,when a few leading members join a neighboring lodge1 and make vows to the strange brotherhood1 how easy for that lodge to interfere secretly but controllingly in its discipline of members1 or in its selection or dismission of a pastor6 ,these suggestions are not merely imaginary4 ,subjection of the church1 in this way1 to the cunning craftiness of evil and designing men is no mere dream4 ,eighthly4 ,these orders dishonor ,christ4 ,those claims which he makes for himself are disallowed4 ,he is required to disappear or find a place amidst other objects for worship4 ,there is a necessity1 because these orders are designed for adherents of all religions4 ,were they on the footing of an insurance company or a merchants' exchange1 or any similar body1 this fact would not be so4 ,but they profess to include religion among their elements1 and its services1 in whole or in part1 among their ceremonies4 ,they have prayers and solemn religious rites4 ,and in these ,christ is dishonored4 ,his exclusive claims are disallowed or ignored1 and this not by accident1 but of set purpose4 ,out of twenty-three forms of prayer in the ,new ,masonic ,trestle-,board1 7,boston edition1 #ahej17 only one even alludes to him1 and that one in a non-committal way4 ,these secret orders are under bonds not to honor ,christ as he claims1 lest the ,jew1 or the ,deist1 or the ,mohammedan1 all of whom they seek to enroll in equal membership1 should be offended4 ,when the higher degrees of ,masonry allude to ,christ and ,christianity1 it is but as one amidst many equals4 ,we repeat it3 ,did these orders stand on the same footing with mercantile or other bodies in this matter1 this objection might go for nothing2 but they do not4 ,unlike them1 they profess to have religious services4 ,indeed1 they often boast of their religiousness1 and avow their full equality in this with the church of ,god itself6 ,yet1 if you join them1 their constitutions prohibit you acknowledging1 in their boasted religious services1 what ,christ1 your ,lord1 not only claims for himself1 but commands you to give unto him3 that glory which is due to his holy name4 ,are they1 then1 not ,anti-christ in this thing8 ,and can you1 without sin1 consent to it1 or uphold institutions which forbid you and others1 in religious services1 to honor him as your ,god and ,savior1 and which thus place him on the same level with ,zoroaster1 ,confucius1 or ,mohammed8 ,ninthly4 ,these orders--the things now alleged being true--impede the cause and kingdom of ,god1 and are1 therefore1 hostile to the largest1 best1 and deepest interests of mankind4 ,recognizing this1 churches1 conferences1 associations1 synods1 and many eminently godly men1 living and dead1 have put forth their solemn testimony against them4 ,great lawyers1 like ,samuel ,dexter2 great patriots and statesmen1 like ,adams1 and ,webster1 and ,everett2 great communities1 like the ,american people from #ahbf to #ahcj1 have united to declare them not only wrong in their very principles1 but noxious to mankind4 ,but many ,christians1 rising higher and standing on a more sure word of prophecy1 have discovered in them the enemies of the ,gospel and of the cross of ,christ4 ,following him1 their great exemplar in philanthropy as in godliness1 who did nothing in secret1 they refuse to have fellowship with the unfruitful works of darkness1 choosing rather to reprove them4 ,shall ,christians join secret societies8 ,will it pay8 ,are they under obligation to do so8 ,fellow-disciple1 brother man1 have you doubt on these questions8 ,if it will not pay2 if you are under no obligation to do it2 if you have any doubt of its rightfulness1 it is most assuredly your duty to refuse any connection with them4 ,we have no wish to press our reasoning beyond just limits4 ,we have sought to avoid extreme statements4 ,we now ask you whether1 in the light of what has been brought to view1 the weight of argument is not against your joining these orders and lending them aid8 ,even should you be able to stand up against their tendency to lower your personal piety and injure your ,christian character1 have we not here one of those cases where many brothers are offended or made weak8 ,the ,lord ,jesus has said1 ,whoso offends one of these little or weak ones1 it were better for him that a mill-stone were hanged about his neck and he were drowned in the depths of the sea4 ,will you1 then1 however safe yourself1 be the means1 by your example1 of bringing weaker brethren into such dangers8 ,we1 then1 that are strong ought to bear the burdens of the weak1 and not please ourselves4 ,it is good neither to eat flesh1 nor to drink wine1 nor to do any thing whereby thy brother stumbleth or is offended caused to sin or is made weak4 ,these words are not ours2 they are ,god's4 ,christian disciple1 decide this question of secret societies with candor1 with solemn prayer1 and with a purpose to please ,god4 99 99 99 99 99 ,a ,,paper ,,adopted ,,by ,,the ,,general ,,association ,,of ,,illinois ,,of ,,the ,,congregational ,,churches1 ,,at ,,their ,,meeting ,,in ,,ottawa1 #ahff4 99 99 99 99 99 ,the topics committed to us involve the following points3 #a4 ,the moral character of secrecy4 ,is it an element of an invariable moral character8 and1 if so1 what8 and1 if not1 what are the decisive criteria of its character8 #b4 ,associations or combinations involving secrecy4 ,are they of necessity right or wrong8 ,if not1 what are the decisive criteria8 #c4 ,religious rites and worship in societies or organizations1 open or secret4 ,are any kind allowable8 and1 if so1 what8 ,i4 ,secrecy1 ,its character4 ,a presumption against secrecy arises from the known fact that evil-doers of all kinds resort to secrecy4 ,this is for two reasons3 7#a47 ,to avoid opposition and retribution2 and1 7#b17 to avoid exposure to disgrace4 ,the adulterer seeks secrecy2 so do the thief and the counterfeiter2 so do conspirators for evil ends4 ,secrecy1 whenever resorted to for evil ends1 is wrong4 ,but may it not be resorted to for good ends8 and is it not recognized as often wise and right in the ,word of ,god8 ,we answer in the affirmative4 ,there is a certain degree of reserve1 or secrecy1 that should invest every individual4 ,our whole range of thought and feeling ought not to be promiscuously made known4 ,there is a degree of secrecy necessary in the order1 social intercourse1 and discipline of the family4 ,there is secrecy needed in dealing with faults and sins4 ,christ adopts this principle in his discipline4 ,he says1 ,tell him his fault between him and thee alone4 ,if he repents1 conceal it4 ,there are confidential communications for important ends1 or for council4 ,concealment may be used as a defense against enemies1 as in the case of the spies of ,joshua1 or the messengers of ,david1 or when ,elisha hid himself by the brook ,oherith1 by ,god's order4 ,so ,god hides the good in his secret place and under his wings4 ,secrecy is opposed to ostentation and love of human applause4 ,hence1 alms and prayer are to be in secret4 ,god also resorts to secrecy in an eminent degree4 ,he hides himself4 ,he dwells in thick darkness4 ,it is his glory to conceal his designs4 ,in part1 this is inevitable by reason of his greatness2 in part1 he resorts to it of set purpose4 ,it is a special honor and blessing of the good that he discloses his secrets to them4 ,secrecy1 then1 is not of necessity wrong4 ,its character depends upon the ends for which it is used1 and the circumstances and spirit in which it is used4 ,there is a secrecy of wisdom1 love1 and justice1 as well as a secrecy of selfish1 malevolent1 and evil deeds4 ,,ii4 ,secret societies4 ,of these there may be two degrees4 #a4 ,where not only the proceedings of the society are secret1 but even the existence of such a society is concealed4 #b4 ,where the existence is avowed1 and the signs and proceedings only are secret4 ,in associations1 secrecy may be resorted to in both these ways for evil ends4 ,men may combine in associated societies to prey on the community1 and the existence of such societies be hidden4 ,counterfeiters1 horse-thieves1 burglars1 may thus associate for wrong1 in the deepest secrecy4 ,so1 too1 secret associations whose existence is avowed may combine for selfish ends1 and in derogation of the common rights of the social system4 ,they may defend their members1 to the injury of justice1 in our courts4 ,they may interfere with the management of churches and societies4 ,they may bring an influence of intimidation to bear on public men4 ,they may disseminate false principles of religion and morals4 ,they may co-operate for political ends1 and to effect revolutions4 ,and yet it is no less true that1 in certain circumstances1 secret societies of both kinds may be resorted to for good ends4 ,secret societies may be rightfully resorted to for common council and united action1 in the fear of ,god and with prayer1 in a very dangerous state of the body politic1 to resist incumbent evils1 and the existence of such societies not be disclosed1 if the state of the case would thus give them greater power for good4 ,so1 as a defense against known disloyal secret organizations1 secret loyal leagues were rightfully resorted to as a means of united and concentrated action against organized disloyalty4 ,and if1 in resisting moral evils1 secrecy gives power and advantage in devising measures to resist vice and crime1 it is not sinful to resort to it4 ,all boards of trust generally have secret sessions1 and legislative bodies resort to secret sessions rightfully1 if the state of affairs demands it4 ,it will be seen that secrecy is justified and demanded by peculiar circumstances or obvious ends to be gained4 ,the reason of the case1 therefore1 is against secrecy1 and in favor of open action1 where no such justification can be made out4 ,it is the nature of truth and right to be open4 ,all things tend to it4 ,there is nothing covered or concealed that shall not finally be proclaimed4 ,on the other hand1 if secrecy is resorted to without reason2 if it is made the basis of false pretences2 if it assumes the existence of something that is not1 then it is not defensible4 ,if it involves a profession of information to be communicated1 and influences for good to be exerted1 that do not exist1 then it is a species of intellectual swindling which admits of no defense4 ,the sciences and arts1 the ,bible and nature1 are open to all4 ,so is the book of history4 ,what new science1 or art1 or history1 or religion is there for secret societies to disclose8 ,,iii4 ,religious rites or worship in societies1 open or secret--are any allowable8 and1 if so1 what8 ,in order to answer this question1 we need to consider certain fundamental and vital principles of ,christianity4 #a4 ,all men1 as depraved and guilty1 need regeneration and pardon through the intervention of ,christ4 #b4 ,there is access to the true ,god only through ,christ3 ,i am the way1 and the truth1 and the life4 ,no man cometh unto the ,father but through me4 #c4 ,whosoever denieth the ,son1 the same hath not the ,father2 but he that acknowledgeth the ,son hath the ,father also4 ,all ,christian churches are based on these truths1 and the center and culmination of their worship is this recognition of ,christ in the ,sacrament as the ,lamb of ,god1 who taketh away the sins of the world4 ,christ1 too1 is the center of the worship of heaven4 ,hence1 if ,christians associate with others in worship1 it can rightly be only on the ground that the worship centers in ,christ1 and acknowledges him as ,lord1 to the glory of the ,father4 ,hence1 if1 for the sake of extending an organization1 men are admitted of all religions--,pagans1 ,mohammedans1 ,deists1 ,jews--and if1 for the sake of accommodating them with a common ground of union1 ,christ is ignored1 and the ,god of nature or of creation is professedly worshiped1 and morality inculcated solely on natural grounds1 then such worship is not accepted by the real ,god and ,father of the universe1 for he looks on it as involving the rejection and dishonor1 nay1 the renewed crucifixion of his ,son4 ,as to ,christ1 he tolerates no neutrality4 ,he who is not for him is against him4 ,these principles do not involve the question of secrecy4 ,they hold true of all societies1 open or secret4 ,if1 on such anti-,christian grounds1 prayers are framed1 rites established1 and chaplains appointed1 ignoring ,christ and his intercession1 ,god regards it as a mockery and an insult to himself and his church4 ,in it is revealed the hatred of ,satan to ,christ4 ,by it ,christ is dethroned and ,satan exalted4 ,these principles do not exclude worship and prayer from societies4 ,in any societies1 true worship in the name of ,christ will be accepted4 ,let us now apply these principles to the societies of ,free ,masonry1 the modern mother of secret societies4 ,concerning these we hold it to be plain3 ,that they have neither science nor art to impart as a reward of membership4 ,the time was when there was a society1 or societies1 of working masons1 coming down from the old ,roman empire1 and extending through the middle ages4 ,these were societies of great power1 and wrought great works4 ,the cathedrals of the middle ages were each erected by such a corporation1 and attest their skill and energy4 ,but these corporations of working masons have passed away1 and ,masonry is now1 even in profession1 only theoretical1 and in fact1 so far as this art is concerned1 is not even this4 ,it does not teach the theory of architecture4 ,the transition took place in #agag1 after a period of decline in the lodges of working masons4 ,all pretences to a history back of this1 or to any connection with ,solomon or ,hiram1 are mere false pretences and delusion for effect4 ,no art is taught and no science is communicated by the system4 ,practical ends1 then1 alone remain2 and1 in fact1 the founders of the system avowed brotherly love1 relief1 and truth as these ends4 ,the cultivation of social intercourse is also avowed as an end by defenders of the system4 ,but such ends as these furnish no good reasons for secrecy2 nor is secrecy favorable to a wise and economical use of the income of such bodies for purposes of benevolence4 ,an open and public acknowledgment of receipts and expenditures is needed as a safeguard against a dishonest and wasteful expenditure of funds4 ,nor is this all4 ,the secrecy of the order1 taken in connection with the principle of hierarchal concentration1 and with the administration of extra-judicial oaths of obedience and secrecy1 renders it1 as a system1 liable to great abuses in the perversion of justice1 in the overriding of national law1 and the claims of patriotism4 ,but the most serious view of the case lies in the fact that it professes to rest on a religious basis1 and to have religious temples1 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 universe4 ,its worship1 therefore1 taken as a system1 is in rivalry to and in derogation of ,christ and ,christianity4 ,and1 as a matter of fact1 this and similar systems are by many regarded as a substitute for the church1 or as superior to it4 ,moreover1 devotion to them absorbs time and interest due to the church1 and paralyzes ,christians by association with worldly men1 and by the malignant power of the spirit of the world4 ,this system1 and those who imitate its hierarchal and centralizing organization1 also give power to those hierarchal principles and systems against which ,congregationalism has ever protested as corrupting and enslaving the church4 ,the system also cultivates a love of swelling titles1 and of gaudy decorations and display in dress1 that are hostile to the genius of our ,constitution1 and to true republican and ,christian dignity and simplicity4 ,from this system other organizations have borrowed much1 and some do not essentially differ from it in practical working4 ,other organizations1 however1 for the ends of temperance reform1 have adopted modes of organization1 display in dress1 and secret signs for the purposes of recognition and defense4 ,the ends and proceedings of these temperance societies are so well known that it is often denied that they are secret societies2 yet they do1 avowedly for purposes of defense1 resort to secrecy1 and have imitated modes of dress and organization found in ,masonry4 ,and members of ,masonic lodges declare that they involve1 in fact1 all the principles of ,masonic organizations1 and rely on them ultimately leading to their own order4 ,while we recognize the true devotion of the members of these societies to the cause of temperance1 and acknowledge and commend their active efforts to resist the progress of one of the greatest evils of the age1 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 ends1 nor actuated by their spirit of temperance reform4 ,in conclusion1 we respectfully present the ,association the following principles foradoption sic3 ,resolved1 #a4 ,that in dealing with secret organizations1 this ,association recognizes the need of a careful statement of principles and a wise discrimination of things that differ4 #b4 ,that there are some legitimate concealments of an organized character--such as the privacies of the family and business firms1 the temporary concealment of public negotiations at critical stages1 the occasional withdrawal of scandals which could only disturb and demoralize communities1 and the secrecy of military combinations2 nor are we prepared totally to condemn all private plans and arrangements between good and true citizens1 in great emergencies1 to resist the machinations of the wicked4 #c4 ,that organizations whose whole object and general method are well understood1 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 procedure2 yet we deem that outer veil of secrecy to be unwise and undesirable1 inasmuch as it holds out needless temptations to deeds of darkness1 and gives unnecessary countenance to other and unlawful combinations2 and1 whenever the act of membership involves an unconditional oath or promise of submission1 adhesion1 and concealment1 under all circumstnces sic1 that compact is a grave moral wrong4 #d4 ,that there are certain other wide-spread organizations--such as ,freemasonry--which1 we suppose1 are in their nature hostile to good citizenship and true religion1 because they exact initiatory oaths of blind compliance and concealment incompatible with the claims of equal justice toward man and a good conscience toward ,god2 because they may easily1 and sometimes have actually1 become combinations against the due process of law and government2 because1 while claiming a religious character1 they1 in their rituals1 deliberately withhold all recognition of ,christ as their only ,savior1 and of ,christianity as the only true religion2 because1 while they are1 in fact1 nothing but restricted partnerships or companies for mutual insurance and protection1 they ostentatiously parade this characterless engagement as a substitute for brotherly love and true benevolence2 because they bring good men in confidential relations to bad men2 and because1 while in theory1 they supplant the church of ,christ1 they do also1 in fact1 largely tend to withdraw the sympathy and active zeal of professing ,christians from their respective churches4 ,against all connections with such associations we earnestly advise the members of our churches1 and exhort them1 ,be ye not unequally yoked together with unbelievers4