secret societies - macdill, david
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SECRET SOCIETIES
A Discussion of Their Character and
Claimsby
REV. DAVID MACDILL,
JONATHAN BLANCHARD, D. D
AND EDWARD BEECHER, D. D.
'Have no fellowship with th
unfruitful works of darkness, but rathe
reprove them.' --EPH. v: 11.CONTENTS.
I. A TREATISE BY REV. D.
MACDILL.
CHAPTER I. THEIR
ANTIQUITY.
CHAPTER II. THEIR SECRECY.
CHAPTER III. OATHS AND
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PROMISES.
CHAPTER IV. PROFANENESS.
CHAPTER V. THEIR
EXCLUSIVENESS.
CHAPTER VI. FALSE CLAIMS.
II. SHALL CHRISTIANS JOIN
SECRET SOCIETIES?BY JONATHAN BLANCHARD, D
D.
III. REPORT TO
CONGREGATIONAL
ASSOCIATION OF ILLINOIS.
BY EDWARD BEECHER, D. D.
CHAPTER I.THEIR ANTIQUITY.
1. Secret associations are of ver
ancient origin. They existed among th
ancient Egyptians, Hindoos, Grecians
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Romans, and probably among nearly al
he pagan nations of antiquity. This fact
however is neither proof of their utilit
nor of their harmlessness. Slaverydespotism, cruelty, drunken falsehood
and all sorts of sins and crimes hav
been practiced from time immemorial
but are none the less to be reprobated o
hat account.
2. The facts that these association
had no existence among the Israeliteswho, alone of all the ancient nations
enjoyed the light of Divine revelation
and that they originated and flourishe
among the heathen, who were vain iheir imaginations; whose foolish hear
was darkened, and whom God gave up
o uncleanness through the lusts of thei
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own hearts (Rom. i: 21-24), is
presumptive proof that their nature an
endency are evil. We do not claim tha
all the institutions among God's ancienpeople were right and good; nor tha
every institution among the heathen wa
sinful and injurious; still, that which wa
so popular among those whom the Bibl
declares to have been filled with al
unrighteousness; that which was s
pleasing to men whom God had giveover to a reprobate mind and to vil
affections (Rom. i: 26-28); that whic
made a part of the worship which th
gnorant heathen offered up to theiunclean gods, and which was unknow
among God's chosen people, is certainl
a thing to be viewed with suspicion. A
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hing of so bad origin and so ba
accompaniments we should be ver
slow to approve. The fact that man
good men see no evil in secret societiesand that many good men have been an
are members of them, is more tha
counterbalanced by the fact that man
good men very decidedly disapprove o
hem, and that, from time immemoria
men of vile affections and reprobat
minds, men whose inclinations anconsciences were perverted b
heathenish ignorance and error, and by
corrupt and abominable religion, hav
been very fond of them.3. Doubtless the authors an
conductors of the ancient mysterie
made high pretensions, just as do th
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modern advocates of secret societies
Perhaps the original design of th
ancient mysteries was to civiliz
mankind and promote religion; that ispagan superstition.
But whatever may have been the desig
of the authors of them, it is certain tha
hey became schools of superstition an
vice. Their pernicious character an
nfluence were so manifest that th
ancient Christian writers almosuniversally exclaimed against them
Leland's Chr. Rev., p. 223.) Bishop
Warburton, who, in his "Divine
Legation," maintains that the ancienmysteries were originally pure, declare
hat they "became abominably abused
and that in Cicero's time the term
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mysteries and abominations were almos
synonymous." The cause of thei
corruption, this eminent writer declare
o be thesecrecy with which they werperformed. He says: "We can assign no
surer cause of the horrid abuses an
corruptions of the mysteries than th
season in which they were represented
and the profound silence in which the
were buried. Night gave opportunity t
wicked men to attempt evil actions, anhe secrecy encouragement to repea
hem." (Leland's Chr. Rev., p. 194.) I
seems to have been of these ancien
secret associations that the inspireApostle said, "It is a shame even t
speak of those things which are done in
secret." (Eph. v: 12.)
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4. In view of these facts, th
antiquity of secret societies is n
argument in their favor; yet it is n
uncommon thing to find their memberracing their origin back to th
heathenish mysteries of the ancien
Egyptians, Hindoos, or Grecians. (Se
Webb's Freemason's Monitor, p. 39.
Since the ancient mysteries were s
mpure and abominable, those who boas
of their affinity with them must bclassed with them of whom the Apostl
says, "Their glory is in their shame
Phil, iii: 19.)
CHAPTER II.THEIR SECRECY.
1. One of the objectionable feature
of all the associations of which we ar
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writing is their secrecy. We do not say
hat secrecy is what is called an evil o
sin in itself. Secrecy may sometimes b
right and even necessary. There arfamily secrets and secrets of State.
Sometimes legislatures and churc
courts hold secret sessions. It i
admitted that secrecy in such cases ma
be right; but this does not prove tha
secrecy is always right. The case
above-mentioned are exceptional in theicharacter. For instance, a family ma
very properly keep some things secret
but were a family to act on the principl
of secrecy, they would justly bcondemned, and would arous
suspicions in the minds of all who know
hem. Were a family to endeavor to
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conceal every thing that is said and don
by the fireside; were they to invent signs
and grips, and passwords for th
purpose of concealment; were they tadmit no one under their roof withou
exacting a solemn oath or promise tha
nothing seen or heard shall be mad
known, every one would say there i
something wrong. So, too, if a churc
court would always sit in secret; wer
none but members at any time admittedwere all the members bound by solem
promises or oaths to keep th
proceedings secret, and were they t
employ signs, grips, and passwords, ano hold up horrid threats, in order t
secure concealment, such a church cour
would lose the confidence of all me
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whose esteem is of any value. Suc
studious and habitual concealmen
would damage the reputation of an
family or church court in the estimatioof all sensible people. The same resu
would follow in case a Legislatur
would endeavor, as a general thing, to
conceal its proceedings. As to Stat
secrets, they generally pertain to what i
called diplomacy; and even i
straightforward, manly diplomacy thers generally no effort at concealment. I
our own country, Congress very ofte
asks the President for information i
regard to the negotiations ancorrespondence of the Executiv
Department with foreign governments
and almost always the whol
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correspondence asked for is laid befor
Congress and published to the country. I
s very seldom that the Presiden
answers the call with a declaration thahe public welfare requires th
correspondence to be kept secret
Besides this, the concealment is onl
emporary. It is never supposed that th
secrecy must be perpetual. It is true tha
many diplomatists--perhaps nearly al
he diplomatists of Europe--do endeavoo cover up their doings from the light o
day. It is also true that the secrecy and
deceit of diplomatists have mad
diplomacy a corrupt thing. Diplomacy iregarded by many as but another nam
for duplicity. Talleyrand, the prince o
diplomatists, said "the design o
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anguage is to conceal one's thoughts.
This terse sentence gives a correct ide
of the practice of secret negotiators
With regard, then, to State secrets, wremark that real statesmen do no
endeavor to cover up their doings in th
dark, and that the practices o
diplomatists, and the reputation the
have for duplicity, are not such as shoul
encourage individuals or associations t
endeavor to conceal their proceedings.We see nothing in the fact that there may
be secrets of State to justify studied an
habitual secrecy either in individuals o
associations.2. The impropriety of habitua
concealment may be further illustrated.
An individual who endeavors to concea
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he business in which he is engaged, o
he place and mode of carrying it on
exposes himself to the suspicion of hi
fellow-men. People lose confidence ihim. They feel that he is not a safe man
They at once suspect that there i
something wrong. They do not ask o
expect him to make all his busines
affairs public. They are willing that h
should say nothing about many of hi
business operations. But habituasecrecy, constant concealment
unwillingness to tell either friend or fo
what business he follows, or to speak o
his business operations, will cause anman to be regarded as destitute o
common honesty. This fact shows that, i
he common judgment of men, constan
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concealment is suspicious and wrong
Wherever it is practiced, men expect th
development of some unworthy purpose
We regard secrecy just likhomicide and other actions that i
general are very criminal. To take huma
ife, as a general thing, is a very grea
crime; but it is right to kill a man in self
defense, and to take the life of
murderer as a punishment for his crime
The habitual concealment of one'actions is wrong, but it may be right a
particular times and for special reasons
t is not a dreadfully wicked thing, lik
he causeless taking of human life, anmay be justifiable much oftener and fo
ess weighty reasons. Still habitua
secrecy, or secrecy, except at particula
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imes and for special reasons, is
according to the common judgment o
men, suspicious and unjustifiable. Now
with secret societies secrecy is thgeneral rule.
They practice constant concealment. A
all times and on all occasions must th
members keep their proceedings secret
f an individual would thus studiousl
endeavor to conceal his actions; were h
o throw the veil of secrecy over hibusiness operations, refusing to speak t
any of his fellow-men concerning them
he would justly expose himself t
suspicion. His fellow-men would losall confidence in his integrity.
f habitual secrecy on the part of a
ndividual, in regard to business matters
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s confessedly suspicious and wrong,
must be so, also, on the part o
associations of men. There is les
excuse, indeed, for concealment on thpart of a number of men banded togethe
han on the part of an individual. A
ndividual working in the dark may d
much mischief, but an association thu
working can do much more. All thos
considerations which forbid individual
o shroud their actions in secrecy andarkness, and require them to be open
frank, and straightforward in thei
course, apply with equal or greater forc
o associations.3. In the case of secret societies, th
reasons for concealment set th
mpropriety of it in a still stronger light
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So far from there being any necessity o
special reason to justify habitual secrec
n their case, we believe the very desig
of their secrecy to be improper ansinful. We present the following
quotation from a book of high authorit
among those for whose benefit it wa
specially intended:
"If the secrets of Masonry are replet
with such advantages to mankind, it ma
be asked, Why are they not divulged fohe general good of society? To which i
may be answered, were the privileges o
Masonry to be indiscriminatel
bestowed, the design of the institutiowould be subverted, and, being familiar
ike many other important matters, woul
soon lose their value and sink int
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disregard." --Webb's Freemason's
onitor, p. 21.
The same author intimates that th
secrecy of Masonry is designed to takadvantage of "a weakness of huma
nature." He admits that Masonry woul
soon sink into disregard if its affair
were generally known.
Although this remark is made wit
special reference to the giddy an
unthinking, yet it is certainly not thcontempt of such persons which Mason
fear. They would not care for th
contempt of the giddy and unthinking, i
hey could retain the esteem of thhoughtful and wise. The real reason
hen, for concealing the doings o
Masons in their lodges, is to recommen
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hings which, if generally known, woul
be regarded with contempt. The desig
of concealment in the case of othe
secret associations, we understand to bhe same. The following is an extrac
from an address delivered at the nationa
celebration of the fortieth anniversary o
Odd-fellowship, in New York, April 26
1859, and published by the Grand Lodg
of the United States:
"But even if we do resort to the aiof the mysterious, to render our meeting
attractive, or as a stimulant t
applications for membership, surely thi
results, in no injury to society ondividuals." --Proceedings of Grand
odge of United States, 1859,Ap., p
10.
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Here, again, it is pretty plainl
hinted that the design of secrecy in th
case of Odd-fellowship, is to invest
with unreal attractions, or, at least, witattractions which it would not possess
were the veil of concealment withdrawn
Here, again, as in Masonry, it i
virtually admitted that secrecy i
designed to take advantage of "
weakness in human nature," and t
recommend things which, if not investewith the attractions which secrec
hrows around them, would sink int
contempt.
Doubtless the design of concealmenn the case of other secret associations i
he same. We are not aware that Good
fellows, Good Templars, Sons o
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Temperance, and other simila
associations, have any better reason fo
working, like moles, in the dark tha
Masons and Odd-fellows. There is, thenas it respects secret societies, n
necessity for concealment--nothing t
ustify it. The real motive for it is itsel
mproper and sinful.
4. That the concealment of action
and principles, either by individuals o
associations, is inconsistent with theachings of the Bible, is, we think
easily shown. Thus our Savior, on hi
rial, declared: "I spake openly to th
world; I ever taught in the synagoguewhither the Jews always resort; and in
secret have I said nothing." (John xviii
20.) An association which claims to b
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aboring in behalf of true principles, an
for the moral and intellectua
mprovement of men, and yet conceal
ts operations under the impenetrablveil of secrecy, is certainly practicing i
direct opposition to the example an
eaching of the Son of God.
Again: The concealment of ou
actions is condemned in the words of th
Most High, as recorded by the prophet
"Woe unto them that seek deep to hideheir counsel from the Lord, and thei
works are in the dark; and they say
Who seeth us? and who knoweth us?
Is. xxix: 15.) Those on whom a divincurse is thus pronounced are describe
as endeavoring to hide their works i
he dark. This description applies, mos
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assuredly, to those associations whic
meet only at night, and in rooms wit
darkened windows, and which requir
heir members solemnly to promise oswear that they will never make know
heir proceedings.
Again: The inspired apostl
ncidentally condemns secret societies i
denouncing the sins prevalent in his ow
day: "And have no fellowship with th
unfruitful works of darkness, but rathereprove them; for it is a shame to speak
of those things that are done of them in
secret." (Eph. v: 11, 12.) It is no
without reason that commentatorunderstand the shameful things done i
secret, of which the apostle speaks, to b
he "mysteries" of the "secret societies
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which prevailed among the ancien
heathen. They maintained religious rite
and ceremonies in honor of thei
maginary deities, just as most moder"secret societies" make a profane use o
he word and worship of God in thei
parades and initiations. He says it woul
be a shame to speak of the rite
performed by the heathen in their secre
associations in honor of Bacchus an
Venus, the god of wine and the goddesof lust, and of their other abominabl
deities. But whether the apostle refers t
he Eleusinian, Samothracian, and othe
pagan mysteries, or not, theprinciple osecrecy comes in for a share of hi
condemnation.
The concealment practiced b
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"secret societies" is inconsistent, also
with such declarations of the Bible a
he following: "For every one tha
doeth evil hateth the light, neithecometh to the light, lest his deed
should be reproved. But he that doeth
ruth cometh to the light, that his deed
may be made manifest that they ar
wrought in God." (John iii: 20, 21.) "Le
our light so shine before men that they
may see your good works, and glorifyour Father which is in heaven." Thes
are the words of our Savior, and they
certainly condemn the concealmen
practiced by secret associations, and alhe means employed for that purpose-
heir signs, grips, and passwords; thei
shunning the light of day; their secre
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gatherings in the night, and in rooms wit
darkened windows; the terrible oath
and solemn promises with which the
bind their members to perpetual secrecyhe disgraceful punishments which the
hreaten to inflict on any member wh
will expose their secret doings--all thes
hings are inconsistent with the spirit, i
not the very letter, of the commands o
our Savior quoted above.
5. Besides, if the doings of thesassociations, in there secret meetings
aregood, then it is in the violation of th
express command of our Savior to keep
hem concealed; for he tells us to leothers see our good works. In case thei
doings are bad, it is, perhaps, n
violation of Christ's command to keep
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hem hid; but, most certainly, such thing
ought not to be done at all. So far as th
moral character of secret societies i
concerned, it matters not whether thransactions which they so studiousl
conceal are good or bad, sinless o
wicked. If such transactions are good
he Savior commands that they be mad
known; if they are improper and sinfu
he commands us to have no fellowship
with them. In either case secreassociations are to be condemned a
practicing contrary to the teachings o
he Bible.
Hence, we conclude that thconcealment so studiously maintaine
and rigidly enforced by the association
whose moral character we ar
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considering is condemned both by th
common judgment of men and by th
Word of God.
CHAPTER III.THEIR OATHS AND
PROMISES.
1. Another serious objection tosecret associations is the profanation b
hem of the oath of God. We regard such
profanation as the natural result of thei
secrecy. When associations of meendeavor to keep secret their operation
from generation to generation, they wil
not be willing to trust to the honor an
honesty of their members. A simplepromise of secrecy will not be deeme
sufficient. Oaths or promises, wit
dreadful penalties, will very likely b
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required of all those who are admitte
as members. Secret societies may
perhaps, exist without such oaths an
promises. If the members of aassociation are few in number, or if th
publication of its secrets would not b
regarded as very injurious to it
nterests, perhaps a simple promise o
secrecy will be regarded as sufficient
but whenever an association endeavor
o secure a numerous membership, anregards a disclosure of its secrets a
ikely to damage its reputation or hinde
ts success, something more than
simple promise of secrecy will verikely be required at the initiation o
members.
Accordingly, some secret associations
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t is known, do employ awful sanction
n order to secure concealment. Eve
when the members of a secret orde
claim that they are not bound to secrecby oath, but only by a simple promise, i
will, perhaps, be found on examinatio
hat that promise is, in reality, an oath
An appeal to God or to heaven, whethe
made expressly or impliedly, i
attestation of the truth of a promise o
declaration, is an oath. Such an appeamay not be regarded as an oath in ou
civil courts, the violator of which woul
ncur the pains and penalties of perjury
et certainly it is an oath according the teachings of the Bible. Our Savio
eaches that to swear by the temple, is t
swear by God who dwelleth therein; an
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hat to swear by heaven, is to swear b
he throne of God, and by him that sittet
hereon. (Matt. xx: 23.) We find, also
hat the words, "As the Lord liveth," io be regarded as an oath. King David i
repeatedly said to have sworn, when h
used this form of expression, i
attestation of his sincerity. (1 Sam. xx: 3
1 Kings i: 29.) An appeal to God
whether direct or indirect, in attestatio
of the truth of a declaration or promises an oath. As we have already said,
secret association may exist without a
oath. But we are not sure that any does
Odd-fellows have declared that thehave no initiatory oath.
n the address published by the Gran
Lodge of the United States, referred t
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before, the following declaration i
made: "No oath, as was once supposed
s administered to the candidate." (App
o Proceedings of Grand Lodge, 1859, p10.) Yet Grosch, in his Odd-fellows
Manual, speaks of an "appeal to heaven
n the initiation, at least, into one of th
degrees. (P. 306.) Perhaps the
contradiction arises from a difference o
opinion in regard to what it takes t
constitute an oath, or, perhaps, from thfact that an oath is required in initiation
nto some degrees, but not in others.
However this may be, we know tha
some secret societies have initiatoroaths, and that nearly all administe
what, in the sight of God, is an oath
hough they may not so view
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hemselves. Nor do we see any reason t
discredit the declaration of Grosch tha
he candidate "appeals to heaven."
2. Now, the taking of an initiatoryoath is, to say the very least of it, o
doubtful propriety. Every one who doe
so swears by the living God that he wil
forever keep secret things about whic
he knows nothing. The secrets of th
association are not imparted to him unti
after he has sworn that he will not reveahem. He is kept ignorant of them unti
he "brethren" are assured by his appea
o heaven that they can trust him. Now
he inspired apostle lays down thprinciple that a man sins when he doe
any thing about the propriety of which h
s in doubt. He declares that the eating o
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be kept secret. If the apostle condemned
n most emphatic language, the man wh
would do so trivial a thing as eat mea
without assuring himself of thawfulness of his doing so, what woul
he have said had the practice existed i
his day of swearing by the God o
heaven in regard to matters that ar
altogether unknown? To say the ver
east, such swearing is altogethe
nconsistent with that caution anconscientiousness which the Scripture
enjoin. The apostle also condemns th
conduct of those who "understan
neither what they say nor whereof theyaffirm" (1 Tim.
: 7.) Does not his condemnation fall o
hose who know not about what the
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swear, nor whereof they appeal to
heaven?
3. There is another objection t
aking an initiatory oath. We areexpressly forbidden to take God's nam
n vain. To pronounce God's nam
without a good reason for doing so is t
ake it in vain.
Certainly, to swear by the name of th
iving God demands an importan
occasion. To make an appeal to the Godof heaven on some trifling occasion is
profanation of his oath and name. If th
secrets of Masonry, Odd-fellowship
Good Templars, and similaassociations, are unimportant, thei
oaths, appeals to heaven, and solem
promises made in the presence of Go
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are profane and sinful. Perhaps thei
boasted secrets are only signs, grips
pass-words, and absurd rites o
nitiation. To swear by the name of thLord about things of this kind is certainl
a violation of the third commandmen
The candidate does not know that th
secrets about to be disclosed to him ar
of any importance, and he runs the ris
of using God's name and oath about ligh
and trivial things. He must be uncertaiwhether there is any thing of importanc
n hand at the time of swearing, and how
can he escape the disapproval of God
since the inspired Paul declares that thdoubtful eater of meat is damned? (Rom
xiv: 23.)
4. We have already adverted to the
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fact that concealment is resorted to i
order to take advantage of "a weaknes
n human nature," and to recommen
hings which, if known generally, wouldbe disregarded. Is it right to use th
name and oath of God for th
accomplishment of such purposes? Is
right to use the name and oath of God i
order to take advantage of "a weaknes
n human nature," and to invest wit
fictitious charms things which, if seen ihe clear light of day, would be regarded
with indifference or contempt? Th
aking of oaths for such purposes, an
under such circumstances will generallbe avoided by those who give good hee
o the command, "Thou shalt not take th
name of the Lord thy God in vain; for th
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Lord will not hold him guiltless tha
aketh his name in vain."
5. While we do not claim that ther
s any passage of Scripture whicexpressly declares the initiatory oath
under consideration to be profane an
sinful, at the same time there are man
passages which require us to bewar
how and when we swear:
"But above all things, my brethren
swear not, neither by heaven, neitheby the earth, neither by any other oath
but let your yea be yea, and your nay
nay, lest ye fall into condemnation.
James v: 12.) Does not this commancondemn those who swear to keep secre
hey know not what, and to fulfil
obligations which devolve upon them a
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members of an association, before the
know fully what that association is, o
what those obligations are? Should no
every one consider himself admonishenot to swear such an oath lest he fall int
condemnation? Again: Our Savior says
"Swear not at all; neither by heaven, fo
t is God's throne; nor by the earth, for
s his footstool; neither by Jerusalem, fo
t is the city of the great king.
either shalt thou swear by thy headbecause thou canst not make one hai
white or black; but let you
communication be yea, yea, nay, nay; fo
whatsoever is more than these, cometof evil." These words were spoken i
condemnation of those who employe
oaths frequently and on imprope
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occasions. They should make every on
hesitate in regard to swearing, in an
form, on his initiation into an order th
obligations and operations of whichave not yet been revealed to him. Onc
more: "Be not rash with thy mouth, an
et not thine heart be hasty to utter any
hing before God, for God is in heaven
and thou upon earth; therefore, let thy
words be few." (Eccl. v: 2.) Is it not
rash thing to bind one's self by the oatof God to keep secret things as ye
unknown, or to bind one's self t
conform to unknown regulations an
usages? In view of these declarations ohe Word of God, it certainly would be
well to avoid taking such oaths a
generally are required of the members o
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degree should be firm and decided in hi
answers to all questions asked him, an
patient in all required of him," etc. (P
279.) In the form of application fomembership, as laid down by Grosch
he applicant promises as follows:
"If admitted, I promise obedience t
he usages and laws of the Order and o
he Lodge." (P. 378.)
These declarations, by reliabl
authors, plainly show that both iMasonry and Odd-fellowshi
obligations are laid on members o
which, at the time, they are ignorant
Candidates for Masonry must promise tconform, yes, "cheerfully conform to al
he ancient established usages an
customs of the fraternity." Th
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application for membership in th
association of Odd-fellows must b
accompanied by a promise of obedienc
o the usages and laws both of the wholOrder and of the lodge in whic
membership is sought. No man has
right to make such a promise until he ha
carefully examined the usages, an
customs, and laws referred to. While h
s ignorant of them, he does not know bu
some of them or all of them may bmorally wrong. Before the candidate ha
been initiated, he has not had a
opportunity of acquainting himself wit
all the laws, usages, and customs whiche promises to obey. Is not such
promise condemned by the divin
njunction, "Be not rash with thy mouth?
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s not the man who promises to obe
regulations, customs, and usages befor
he knows fully what they are a
blameworthy as the doubtful eater omeats, who, the inspired apostle tells us
s damned for doing what he is no
confident is right? The candidate fo
nitiation into Odd-fellowship mus
"give himself passively to his guides.
Such demands indicate the spirit whic
secret associations require of theimembers. They must surrender th
exercise of their own judgment, an
permit themselves to be blindly led b
others. No man has a right thus tsurrender himself passively to th
guidance of others. Every man is boun
o act according to his own judgment an
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conscience. Before a man promises t
obey any human regulations, or t
conform to any usage or custom, he i
bound to know what that regulationusage, or custom is, and to see that it i
morally right. To do otherwise is to si
against conscience and the law of God.
7. Besides this, the promise t
"preserve mysteries inviolate," mad
before they have been made known t
he promiser, is condemned by soundmorality. He may have heard th
declaration of others that there is nothin
wrong in "the mysteries," but this is no
sufficient to justify him. A man is boundo exercise his own reason an
conscience in regard to all questions o
morality.
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No man has a right, at any time, t
ay aside his reason and conscience an
allow himself to be "guided passively
by others. Every man is bound to see andecide for himself in every case of dut
and morals. We should not let the church
of Christ even decide for us in suc
matters, much less some association
composed, it may be, of infidels
Mormons, Jews, Mohammedans, and al
sorts of men except atheists. (See page37, 31.) A band of such men may have
secrets very immoral in character, and
which it would be a violation of God'
aw to preserve inviolate. To promisbeforehand that any "mysteries" whic
hey may see fit to enact and practic
shall be forever concealed, is to trifl
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with conscience and morality. It i
useless to plead that a member ca
withdraw as soon as he discovers an
hing wrong in the regulations and usagewhich he is required to obey.
Every one who joins such an associatio
as those under consideration must mak
up his mind to do so before he know
what "the mysteries" are, and he mus
promise (either with or without an oath
hat he will preserve them inviolatbefore "the brethren" will intrust them t
him. The possibility of dissolving hi
connection with the associatio
afterward does not exonerate him opromising to do he knows not what--o
aying aside his own conscience an
reason, and yielding himself "passively
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o others. The promise of secrecy and o
obedience to unknown regulations an
customs, required at the initiation o
candidates into such associations as ware considering, is, therefore, a step i
he dark. It involves the assuming of a
obligation to do what may be morall
wrong, and is, therefore, inconsisten
with the teachings of the Word of God
and the principles of sound morality.
CHAPTER IV.THEIR PROFANENESS.
1. Another evil connected wit
secrecy, as maintained by th
associations the character of which inow under consideration, is the profan
use of sacred things in ceremonies
celebrations, and processions. This evi
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has, perhaps, no necessary connectio
with secrecy, but has generally infact
The "secret societies" of antiquity dea
argely in religious ceremonies. It is thfrequent boast of Masons, Odd-fellows
and others, that their association
correspond to those of ancient times
There is, indeed, a correspondenc
between them in the use of religiou
rites. Those of ancient times employe
he rites of heathenish superstition; thosof modern times are, perhaps, a
objectionable on account of thei
prostituting the religion of Christ. Th
holy Bible, the word of the living Gods used by Masons as a mere emblem
ike the square and compass. The pot o
ncense, the holy tabernacle, the ark o
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he covenant, the holy miter, and the hol
breastplate are also employed a
emblems, along with the lambskin an
he sword pointing to a naked heart. Ahe opening of lodges and durin
nitiations, passages of Scripture ar
read as a mere ceremony, or as a charg
o the members in regard to their duty a
Masons. Thus a perverse use of hol
Scripture is made in the application of
o matters to which it has no referencwhatever. (Freemason's Monitor, pp. 92
19-181). Even the great Jehovah i
represented in some of their ceremonie
by symbols.His all-seeing eye is represented by th
mage of a human eye.
Freemason's Monitor, pp. 85, 290.
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Masonry also profanes the name an
itles of God. God alone is to b
worshiped; he alone should b
addressed as theMost Worshipfueing. But Masonry requires the use o
such language as follows: "The Mos
Worshipful Grand Master," and "The
Most Worshipful Grand Lodge." God
alone is Almighty, but Masons have thei
"Thrice Illustrious and Grand Puissant,
and their "Thrice Potent Grand Master.God alone is perfect, but Masons have
"Grand Lodge of Perfection" and
"Grand Elect Perfect and Sublim
Mason." (Monitor, pp. 187, 219Monitor of Free and Accepted Rite, pp
52.) Christ is the great High Priest, an
Aaron and his successors were hi
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representatives, but Masons have
"High Priest," a "Grand High Priest,
ea, a "Most Excellent Grand Hig
Priest." At the installation of this socalled High Priest, various passages o
Scripture treating of the priesthood o
Melchisedec and of Christ are used
Webb's Monitor, pp. 178-181, 187.)
We regard these high-sounding title
as ridiculous, and as well calculated t
excite derision and scorn; but we do nonow treat of them in that regard. We cal
attention, at present, to the emblems an
itles used by Masons as profane. Go
did not intend his holy Word, and theTabernacle, and the Ark of the Covenant
and the Breastplate, to be used as th
symbols of Masonry. These and othe
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holy things were intended only for hol
purposes. To use them as the Masons do
s to pervert and profane them. Th
visible representation of the all-seeineye of God is certainly a species o
dolatry, and is forbidden by the second
commandment. Such, also, are th
riangles, declared to be "a beautifu
emblem of the eternal Jehovah.
Monitor, p. 290.) The Israelites, o
course, did not understand that thDivine Being was really like thei
golden calf; they considered it a symbo
of Deity.
How much better is it to assimilate Goo a triangle than to a calf? Th
difference is just this: the latter idea i
more gross than the former. The sin o
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dolatry--that is, of representing Go
under a visible figure--is involved i
both cases. The profaneness of the title
mentioned above must at once be evideno every reverent, considerate mind
They are such as in the Bible ar
ascribed only to God and to Christ
ndeed, Masons give more exalted title
o their sham priest than the Scripture
employ to describe the character an
office of the great High Priest who i"made higher than the heavens." If this i
not profane, we are at a loss to know
what can be profane.
2. The Odd-fellows in profanation oholy things go about as far as th
Masons. They employ "the braze
serpent," "the budded rod of Aaron,
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"the Ark of the Covenant," "th
breastplate for the high priest," and othe
holy things as emblems of their order
along with, "the shining sun," "the halmoon," etc. They have their "Mos
Worthy Grand Master," and their "Mos
Excellent Grand High Priest," and othe
officers designated by titles whic
should be given to God and Christ alone
ndeed, as it respects emblems and titles
Masonry seems to be the example whicother secret associations have followed
n regard to the profanation of hol
hings, the difference between most o
he secret associations in our land is onmerely of degree. This profanation of th
word, name, and titles of God i
certainly sinful in itself, and ver
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njurious in its effects. What kind o
deas of God, and Christ, and heave
must persons have who conceive an
hink of God under the figure of threriangles; of Christ and his priesthood a
symbolized by "the Most Excellen
Grand High Priest," officiating amid th
omfooleries of Masonry and Odd
fellowship; and of heaven as a Gran
Lodge-room. What ideas of the Divin
Majesty and Glory must they have whare accustomed to give to the officers o
a secret association, and to men wh
are, perhaps, destitute of faith an
holiness, and who may be Jews, Turksor infidels, as grand titles as th
Scriptures give to the God of heaven an
he Savior of the world. Besides it i
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very improper and sinful to give to mer
men the titles and glory which are due t
God alone. We learn that it wa
precisely for this sin that the Divindispleasure was visited upon kin
Herod. On a certain occasion having pu
on his royal apparel, he sat on his thron
and made a public oration. The peopl
who heard him shouted and said, "It i
he voice of a God and not of a man
and immediately the angel of the Lordsmote him, because he gave not Go
he glory; and he was eaten of worms
and gave up the ghost." (Acts xii: 23.) I
was for the same spirit of selfglorification that the king of Babylo
was punished with madness an
disgrace. Nebuchadnezzar walked in hi
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palace, and said: "Is not this grea
Babylon, which I have built for th
house of my kingdom by the might of m
power, and for the honor of mmajesty?" The same hour he was drive
from men, and did eat grass as oxen; an
his body was wet with the dew o
heaven, till his hairs were grown lik
eagles' feathers, and his nails like birds
claws. (Dan. iv: 30-33.)
2 [sic]. Another objectionablfeature of many secret societies is, tha
hey profane the worship of God. The
claim (at least those which seem t
embrace the most numeroumembership) to be, in some sense
religious associations. They maintai
forms of worship; their rituals contai
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but such prayers are not Masonic. The
are not authorized by the Masonic ritua
hey are contrary to the spirit if not to th
express regulations of Masonry.Any member would have a right t
object to them, and his objections woul
have to be sustained. The only prayer
which Masonry does authorize, and ca
consistently authorize, are Christless-
nfidel prayers and services. The proo
of this declaration can be found in everMasonic manual. (See Webb's Monitor
pp. 36, 80, 189, and Carson's Monitor
of the Ancient and Accepted Rite, pp
47, 61, 95, 99.) In all the prayers thupresented, the name of Christ i
excluded; it is excluded even from th
prayers to be offered at the installatio
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of the "Most Excellent Grand Hig
Priest." (Webb's Mon., pp. 183, 189.
The idea of human guilt is, also, almos
entirely excluded from these prayers; thdea of pardon through the atonement o
Christ is never once presented in them
n the prayer to be used at the funeral o
a "Past Master," it is declared tha
admission unto God's "everlastin
kingdom is the just reward of a piou
and virtuous life." Every true Christianon reflection, must see that such prayer
are an insult to the Almighty. They are
ust such as infidels and all objectors o
Christ may offer.The prayers of the society of Odd
fellows are equally objectionable.
n respect to the character of thei
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religious services, they are to be classe
with the Masons. Odd-fellowship know
no God but the god of the infidel;
recognizes the Creator of the Universand the Father of men, but not the Fathe
of our Lord and Savior Jesus Christ. Th
name of Christ has no more a place i
he religion of Odd-fellowship
according to its principles an
regulations, than in a heathen temple o
an infidel club-room. It is quite likelhat sometimes chaplains, officiating i
he lodge-room, pray in the name o
Christ; but a Turk, according to th
principles and regulations of Oddfellowship, would have just as muc
right to pray in the name of Mohammed
or a Mormon in the name of Joe Smith
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These are facts which, we presume, al
acquainted with the forms an
ceremonies in use among Odd-fellow
will admit. Grosch, in his Manuamakes the following declaration: "Th
descendants of Abraham, the diver
followers of Jesus, the Pariahs of th
stricter sects, here gather round the sam
altar as one family, manifesting no
differences of creed or worship; an
discord and contention are forgotten iworks of humanity and peace." (Pp. 285
286.) This declaration has reference, o
course, to all the members of th
associations--believers in ChristianityJews, Mohammedans, Indians, Hindoos
and infidels. How do they manage t
worship so lovingly together in th
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odge-room? Our author asserts that the
"leave their prejudices at the door." O
course their forms of worship embod
no "prejudices." The thing is managed ihis way: Whatever is peculiar t
Judaism is excluded from the ritual an
worship of Odd-fellows; whatever i
peculiar to Hindooism is excluded
whatever is peculiar t
Mohammedanism is excluded; whateve
s peculiar to Christianity is excludedwhatever is peculiar to any form o
religion is excluded. Only so much as i
held in common by Jews, Hindoos
Mohammedans, and Christians iallowed a place in the ritual an
worship of Odd-fellows. But how muc
s held in common by these variou
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classes? After every thing peculiar to
each class has been thrown overboard
how much is left? Nothing but deism o
nfidelity. The only views held icommon by the Jew, Mohammedan
Christian, and others are just those hel
by infidels. The religion of Odd
fellowship is infidelity, and its prayer
are infidelprayers.
Not only such are the prayers an
religion of Masonry and Oddfellowship, but such mustbe the religio
and prayers of all associations organize
on their principles. The only way t
welcome all of every creed, JewMohammedan, Hindoo, etc., and mak
hem feel at home in an association, is t
exclude every thing offensive to th
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conscience or prejudices of any one o
hem. And when every thing of that sor
has been excluded, the residuum, i
every case, as every one must see, wilbe deism or infidelity. This is a seriou
matter.
Christians are not free from guilt i
countenancing such prayers an
services. The tendency of such religiou
performances must be very injurious
Whoever adopts the religious, or ratherreligious, spirit and principles o
Masonry, Odd-fellowship, and othe
similar associations must discar
Christianity and the Bible. No doubhere aresome, perhaps there are many
Christians in connection with suc
associations, but they certainly do no
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and can not approve the Christles
prayers of the lodge-room, much les
oin in them. Is it right for the disciple
of Jesus, or even for believers iChristianity, as the great majority o
people in this country are, to sustain an
association which puts Christianity on
evel with pagan superstition, whic
reats Jesus Christ with no more regar
and veneration than it does Mohammed
Confucius, or Joe Smith, and whose onlreligion is the religion of infidels?
If secret associations did not preten
o have any religion orany religiou
services, but would, like bank anrailroad companies, conduct their affair
without religious forms, it would b
nfinitely better.
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CHAPTER V.
THEIR EXCLUSIVENESS.
1. Another objection which may b
urged against secret societies in generas their selfish exclusiveness.
It is well known that the Christia
religion has often been subjected t
reproach by the bigotry and sectarianis
of its professors. If theBible inculcate
bigotry and sectarianism, it would be
well-founded objection to Christianittself; but Christianity is eminentl
catholic and democratic, and i
diametrically opposed to an exclusiv
and partisan spirit. The command oChrist to his church is to make n
distinction on account of class o
condition, but to receive all, an
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especially to care for the poor, th
unfortunate, the oppressed, the blind, th
ame, the maimed, and the diseased.
Sometimes men calling themselveChristians act so directly contrary to th
mpartial, catholic spirit and teaching
of Christ as to render themselve
unworthy of all sympathy an
encouragement; but the exclusiveness o
secret societies is, we think
unparalleled in our day for itselfishness and meanness. They claim t
be charitable and benevolent institutions
hey assert that membership in the
confers great honors and advantageshey profess (at least many of them) t
act on the principle of the universa
brotherhood of men and fatherhood o
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God. (Moore's Con. of Freemasonry, p
125; Webb's Monitor, pp. 21, 51
Proceedings of Odd-fellows' Gran
Lodge of United States, 1859, App., p6.) We say nothing now about the falsity
of these claims and professions; but w
assert that, even admitting the boaste
honors and advantages enjoyed b
members of secret associations, suc
associations are eminently exclusive an
selfish.Of this proposition there is abundan
proof.
2. The Masons utterly refuse to adm
as members women, slaves, persons nofree-born, and persons having any maim
defect, or imperfection in their bodies
or, at least, the principles of Masonry
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forbid the admission of all such persons
Masonic Constitutions, published b
authority of the Grand Lodge of Ohio
Art. 3 and 4.) Moore, editor of thMasonic Review, in his Ancient Charge
and Regulations of Freemasonry, i
commenting on the articles abov
referred to, makes the followin
declarations: "The rituals an
ceremonies of the order forbid th
presence of women;" and "the lawproclaiming her exclusion is a
unrepealable as that of the Medes an
Persians." (P. 145.) Again: "Masonry
requires candidates for its honors thave been free by birth; no taint o
slavery or dishonor must rest upon thei
origin." (P. 143.) Once more this autho
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remarks: "A candidate for Masonry mus
be physically perfect. As under th
Jewish economy no person who wa
maimed or defective in his physicaorganism, though of the tribe of Aaron
could enter upon the office of a priest
nor a physically defective animal b
offered in sacrifice, so no man who i
not 'perfect' in his bodily organizatio
can legally be made a Mason. We have
occasionally met with men having buone arm or one leg, who in that conditio
had been made Masons; and on one o
wo occasions we have found those wh
w e r e totally blind who had beeadmitted! This is so entirely illegal, s
utterly at variance with a law whic
every Mason is bound to obey, that i
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seems almost incredible, yet it is true.
P. 152.) It is, hence, seen that Masonry
s very exclusive. No woman can be
member. This regulation excludes aonce one half of mankind from it
boasted advantages. The oppresse
slave is excluded; the man born i
slavery, though now free, is excluded
he lame man is excluded; the man wh
has lost an eye is excluded; the man wh
has lost a hand is excluded; the man whhas lost a foot is excluded; the man o
whose birth any taint of dishonor rests i
excluded; the man who is imperfect i
body is excluded. No matter how goodpatriotic, and wise such persons are
still they are excluded; no matter how
needy such persons are, still they ar
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excluded; no matter though a man hav
ost a hand, or foot, or eye in defense o
his country and liberty, still he i
excluded; no matter though a freedmanexhibiting bravery, and piety, and every
virtue, still the "taint of slavery rests o
his birth," he is excluded.
Widows and orphans are excluded.
"If a brother should be a rebe
against the state, the loyal brotherhoo
can not expel him from the lodge, and hirelation to it remains indefeasible.
Moore's Constitutions, Art. 2.) A
Mason may be engaged in a wicke
rebellion, and may stain his soul anhands with innocent blood, and still h
must be recognized as "a brother" an
must continue to enjoy all the boaste
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rights and advantages of the order; bu
he patriot soldier who has bee
disabled for life in defense of hi
country and liberty is excluded. Thwidows and orphans of rebel Mason
slain in battle, or righteously execute
on the scaffold, must receive "th
benefits;" but the widows and orphans o
patriot soldiers who did not choose t
oin the Masons, or were excluded b
some bodily imperfection, or by woundreceived in battle, are left to th
charities of "the ignorant an
prejudiced." The Jew, the Turk, th
Hindoo, the American savage, and thnfidel (provided they are not atheists)
are eligible to the boasted honors an
advantages of Masonry. (Moore'
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Constitutions, pp. 119, 123.) But if
man have every intellectual gift an
every moral virtue, and have som
bodily imperfection, he is excluded. Aman may be as gifted and as learned a
Milton, as incorruptible and patriotic a
Washington, and as benevolent a
Howard, but if he is physicall
mperfect he is excluded from thi
association, which claims to be n
respecter of persons, but to be the patroof merit, and which professes to act o
he principle of the universa
brotherhood of men.
3. Exclusiveness in about the samdegree characterizes other secre
societies. The Constitution of the Odd
fellows' Grand Lodge of Ohio provide
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hat the candidate for membership mus
be "a free white person possessed o
some known means of support and fre
from all infirmity or disease." (Art. 6Sec. 1.) Substantially the sam
qualifications for membership ar
required by the constitutions and laws o
other secret associations. (Constitutio
of Ancient Order of Good-fellows, Art
6, Sec. 1; Constitution of Improve
Order of Red Men, Art. 5, Sec. 1Constitution of United Ancient Order o
Druids, Art. 8, Sec. 1.)
4. Not only are these association
exclusive and selfish in regard treceiving members; not only do the
utterly refuse to admit a man, howeve
good, and wise, and patriotic he may be
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n case he is diseased or infirm, or i
disabled by wounds in the service of hi
country, and is too poor and feeble to
maintain himself and his family; not onldo they exclude all such persons fro
membership and from the boaste
privileges, and honors, and pecuniar
benefits pertaining thereto, but also thei
regulations in regard to their interna
affairs manifest an unchristian, anti
republican, exclusive, selfish spirit. Fonstance, Masons will not, and, indeed
according to their regulations, can not
bestow funeral honors upon decease
members who had not advanced to thhird degree. Those of the first an
second degree can not thus be honored
They are not entitled to funera
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obsequies, nor are they allowed t
attend a Masonic funeral procession
Webb's Monitor, pp. 132-133.)
Again: Though Masonry makeprofessions of universal benevolence o
he ground "that the radiant arch o
Masonry spans the whole habitabl
globe;" though it declares that every tru
and worthy brother of the order, no
matter what be his language, country
religion, creed, opinions, politics, ocondition, is a legitimate object for th
exercise of benevolence, (Masoni
Constitutions, by Grand Lodge of Ohio
p. 80); still it is declared that "MasteMasons only are entitled to Masoni
burial or relief from the charity fund.
Masonic Constitutions by Grand Lodg
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of Ohio, p. 39.) The rulers of Mason
can not be chosen from the members o
he first or second degree. It is thus see
hat the first two degrees serve as a sorof substratum on which the other degree
rest, and the "honors and benefits" ar
not intended for persons of the former.
The exclusiveness and selfishness o
other secret associations are als
apparent from their regulations. A
shown above, they exclude all diseaseand infirm persons from membership
and of course from all the "benefits.
They generally provide that, in case o
sickness or disability, a member shalreceive three dollars per week, and i
case of the death of a member, the sum
of thirty dollars shall be contribute
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oward defraying his funeral expenses
But all the associations making suc
regulations also provide that a membe
who is in "arrears for dues" shalreceive no aid in case of sickness o
disability; and in case of the death of
member who is "in arrears for dues
nothing shall be contributed to defray hi
funeral expenses, and his wife an
children, however destitute they may be
can receive no aid. In such cases, thdestitute widow and orphans must no
ook to "the charitable association" o
which the departed husband and fathe
was a member, but to outsiders--yes, to"prejudiced and ignorant" outsiders--fo
aid to bury his dead body with decency.
Grosch says, "The philosopher's stone i
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found by the Odd-fellow in three words
ay in advance. There are few ol
members of the order who can not relat
some case of peculiar hardship causeby non-payment of dues. Some good bu
careless brother, who neglected thi
small item of duty until he was suddenl
called out of this life, was found to b
not beneficial, and his widow an
orphans, when most in need, were lef
destitute of all legalclaims on the fundhe had for years been aiding t
accumulate." (Monitor, p. 198, 199.
Such facts as these prove secre
associations to be exclusive, heartlessselfish concerns. (See Constitution o
Druids, Art. 2, Sec. 1, and By-laws, Art
11, Sec. 1; Constitution of Good
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fellows, Art. 16, Sec.
1; Constitution of Amer. Prot. Asso.
Art. 9, Sec. 1-5.)
CHAPTER VI.FALSE CLAIMS.
1. Another very serious objection to
secret societies is that they set up fals
claims. No doubt a secret associatio
may exist without doing so, but th
setting up of false claims is th
egitimate result and the usuaaccompaniment of secrecy. The object o
secrecy is deception. When a ma
endeavors to conceal his busines
affairs, it is with the design of takinadvantage of the ignorance of others.
apoleon once remarked, "The secret o
majesty is mystery." This keen observe
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knew that the false claims of royalt
would become contemptible but for th
deception which kings and queen
practice on mankind. We have quotedabove from a book, the reliability o
which will not be called in question, t
show that the design of secrecy, on th
part of Masons, is to take advantage o
"a weakness in human nature," and t
nvest with a charm things which, i
generally known, "would sink intdisregard." So, also, "the aid of th
mysterious" is resorted to by Odd
fellows to render their "meeting
attractive," and to "stimulatapplications for membership.
Proceedings of Grand Lodge, 1859
App., p. 10.) It will scarcely be dispute
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hat such is the design of the concealmen
practiced by secret associations i
general. It is thus shown that secrecy i
he result of an unwillingness to relupon real merit and the sober judgmen
of mankind for success, and of a desire
on the part of associations practicing it
o pass for what they are not. Hence, th
design of secrecy involves hypocrisy, o
something very much like it.
2. But, whatever may be the desigof secrecy, secret associations do set up
false claims. They all, or almost all
claim to be charitable institutions. Thi
s the frequent boast of Masons anOdd-fellows. Moore, in hi
"Constitutions," declares that "charit
and hospitality are the distinguishin
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characteristics" of Masonry. (P.
71.) In the charge to a "Master Mason,
at his initiation, it is declared tha
"Masonic charity is as broad as thmantle of heaven and co-extensive wit
he boundaries of the world." (Masoni
Constitutions, published by the Gran
Lodge of Ohio, p. 80.) "The Righ
Worthy Grand Representative,
Boylston, in his oration delivered i
ew York, April 26, 1859, declared thaOdd-fellowship is "most generall
known and commended by its charities.
Proceedings of Grand Lodge, 1859
App., p. 6.) Such is the style in whicsecret associations glorify themselves
Such boasting, however, is not good.
t is contrary to the command of ou
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Savior: "Therefore, when thou does
hine alms, do not sound a trumpe
before thee, as the hypocrites do in th
synagogues and in the streets, that themay have glory of men." The boasting o
secret associations about their charitie
s precisely what our Savior not onl
forbids, but also declares to b
characteristic of hypocrites. And suc
boasting is, indeed, generally vain
When a man boasts of any thing, whetheof his wealth, pedigree, bravery
wisdom, or honesty, there is good reaso
o suspect that his claims are not wel
founded. Hence, the very boasting osecret associations about thei
benevolence and charities i
presumptive evidence that their claim
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o the reputation of being charitabl
nstitutions are hypocritical and false.
3. In the first place, "the benefits
are confined to their own members. Thexcuse for secrecy, in some instances, i
hat it is necessary in order that aid ma
not be obtained by persons who are no
members. In the "charge" delivered to
Master Mason at his initiation, he i
enjoined to exercise benevolenc
oward "every true and worthy brotheof the Order." In Boylston's addres
which we have already quoted fro
several times, "the well-earned glory o
Odd-fellows" is declared to consist ihis: that "no worthy Odd-fellow ha
ever sought aid and been refused.
Proceedings of Grand Lodge, 1859
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receive as a member any man who is no
"physically perfect." The constitutions o
other secret orders exclude all who ar
diseased or infirm in body, or who havno means of support. They exclude th
blind, the lame, the maimed, th
diseased, the destitute, the widow an
he orphan, and all who are wretchedl
poor or can not support themselves, an
hey cut off all such persons, togethe
with their own members who "are iarrears," from the "benefits." Yet they
alk about the universal brotherhood o
men, and claim for themselves th
possession of universal benevolence!4. Still further: The relief afforded t
members is not to be regarded as
charity. The amount granted in all case
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s the same. The constitutions of mos
secret associations that give aid t
members provide that three dollars
week shall be given in case of sicknessand thirty dollars in case of death. Th
amount given does not correspond to th
condition of the recipient. The rich an
he poor fare alike. The member "i
arrears" is not entitled to any aid. It i
only the worthy brother who is entitle
o aid, and in order to be a worthbrother a member must punctually pa
his "dues." Hence, the amount bestowe
n case of the sickness or death of
member is to be regarded as a debt. Th"Druids," in their Constitution, expressl
declare that the aid given to sic
members is not to be regarded in an
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other light than as the payment of a deb
"All money paid by the grove for th
relief of sick members shall not b
considered as charity, but as the just duof the sick." (Art. 2, Sec. 7.) Boylston, i
his oration, though boasting of th
"charities" of Odd-fellowship, declare
hat they do not wound or insult the prid
of the receiver, for the reason "that th
relief extended is not of grace, but o
right." (Proceedings of Grand Lodge1859, Appendix, p. 6.) Grosch, in hi
Odd-fellows' Manual, in justifyin
equality in dues and in benefits, says
"He who did not pay an equivalenwould feel degraded at receivin
benefits--would feel that they were no
his just due, but alms." (P. 66.) It is
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hence, seen that the aid bestowed b
secret societies is no more a gift o
charity than the dividends of a bank or o
a railroad company. The stockholderare entitled to their share of the profits
so members of secret societies ar
entitled to a certain share of the funds t
which they have contributed. We say
nothing for or against the propriety o
his arrangement, in itself considered.
Persons have, perhaps, a right to forhemselves into a mutual insuranc
company, to bargain with one anothe
hat they will aid each other in case o
sickness or want; that in case of thdeath of any of the members, thei
families shall be provided for by th
surviving members; that only th
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not be improper for a man to get his lif
or his property insured. Insuranc
companies have done much good. Man
a man has been saved from pecuniarruin by getting his property insured, an
many a man has secured a competenc
for his wife and children by getting hi
ife insured. Individuals and familie
have probably been oftener saved fro
worldly ruin by insurance companie
han by secret societies. The associatioof A, B, and C may do some good. They
have a right to agree to aid one another
They may, perhaps, have a right to sa
hat D, E, and F, who are very poor, oare enfeebled by disease, shall not joi
hem, and shall not be aided by them; bu
hey have no right to represent thei
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exclusive, selfish association as
charitable one. Such a representatio
would be false, and the wickedness o
making it wholly inexcusable. We do noblame Odd-fellows, Good-fellows
Druids, or any other association fo
acting as mutual insurance companies
We do not blame them for agreeing tha
hey will take care of each other or o
each other's families. We are not now
blaming them for excluding from theiassociations and from "the benefits
disbursed by them, the blind, the lame
he diseased, and the very poor wh
have no means of support, though thifeature of such associations does see
very repulsive. We are not now
condemning them for casting off all thos
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who do not pay their "dues," those wh
become very poor and can not as well a
he rich who will not, and for cutting of
all such persons from all "benefits owhatsoever kind," though such treatmen
does seem to us selfish, cruel, and mean
we do not now arraign them for any o
hese things, however ungenerous
exclusive, and selfish they appear to us
but we do say that any association whic
hus practices, and professes, and calltself a charitable one is a cheat and
sham. Those secret societies whic
glorify themselves on account of thei
charities and universal brotherhood anbenevolence, can be acquitted of willfu
deceit and falsehood only on the groun
hat they are blinded by prejudice o
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mind, and revealing things as they are
so, also, it is enlightening the world,
etc. (Manual, p. 120.) The extravaganc
find absurdity of these claims must bevident to every prejudicial mind. It ma
be said, indeed, the above declaration
express the opinions only of individuals
and that associations can not justly b
charged with the errors of thei
members. We maintain, however, tha
secret societies are responsible for thvain boasting of their members. The
claim that their members are a chose
board, a select few, who, by virtue o
heir association, are superior to the resof mankind. Their processions an
parades, their regalia and emblems, an
heir high-sounding titles are evidentl
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designed to impress the minds of thei
own members and of outsiders wit
deas of their excellence and grandeur
Their high-sounding titles have alreadbeen adverted to as involving the sin o
profaneness; but they serve equally wel
o illustrate the pretentious character o
he associations which employ them
Almost every officer among the Mason
has some great title. There is the Gran
Tyler, Grand Steward, Grand TreasurerGrand Secretary, Grand Chaplain, and
Grand Master. The Lodge itself i
rand, and, of course, every thing an
every body connected with it aregrandThe treasurer, though his duty be merel
o count and hold a little vile tras
called money, is grand; almost ever
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Chinamen, savages, infidels an
Christians, become Most Eminent Gran
Commanders, Thrice Illustriou
Puissants, etc. Yea, since brotherhooda n d equality characterize thes
associations, the Jew, the Arab, th
Chinaman, and the infidel are eligible t
any office, and may become Mos
Worshipful Grand Commanders and
Most Excellent Grand High Priests.
All this is calculated to producaughter and contempt; but such is not th
design. The design of those who mak
use of these grand titles and other clap
rap things is to recommend theiassociations as an excellent and gran
affair. The design itself, and the mean
employed for its accomplishment, mus
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certainly, be condemned by ever
unprejudiced Christian [sic] mind.
CONCLUSION.
We have thus briefly stated theobjectionable features of what ar
generally called secret societies. It i
mainly to their secrecy, oaths, and
promises, their profanation of hol
hings, their exclusiveness and thei
setting up of false claims, to which w
object. These are the things objected tn the foregoing treatise. We have
written without any feeling o
unkindness, and we trust, also, withou
prejudice. We had intended to urgadditional considerations to show th
evil nature and tendency of secre
societies; but we have been restraine
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corruption,just because they are secret
Do they make "reports" to the public o
he Legislature? Do they make an
adequate "report" to the mass even oheir own members? Millions an
millions are known to have gone into th
reasury of a single one of thes
organizations. No dividends ar
declared, no expenditures published
Where is the money? Were it not safer to
nvest the same amount in companiewhere every proceeding is open t
public eye and public judgment? Would
ou not, then, be safer? If so, it will no
ay to join these orders.IS IT OBLIGATORY?
First. Charity has no need of them
They are not truly charitable institutions
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Thirdly. Patriotism has no need o
hem. They tend to destroy citizenship, t
exalt love of an order above the love o
country. The boast during the latrebellion was sometimes heard that thei
members, owing to the oaths of mutua
protection, were safer among the rebel
han other captives. Was the converse
rue? Were rebels, being Freemasons
safe or safer against restraint and du
punishment when, falling captive those of their order? How far does al
his extend? To courts and suits at law
Are criminals as safe or safer befor
udge and jury of their order? Havrebellion and vice found greater securit
here? This boast is confession-
confession that the ties of an order ar
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stronger and more felt than is consisten
with a proper love of country. Is justic
hus to be imperiled? Are securities o
property and rights thus to be imperiledMust we beggar ourselves by payin
fees and dues to one another of thes
orders, now becoming more plentifu
every decade, to make sure of standin
on equal footing and impartiality wit
others, in the courts and elsewhere, an
magine that all this is helpful tpatriotism or even consistent with it?
Fourthly. Religion has no need o
hem. "The church is the pillar an
ground of the truth." "The gates of helshall not prevail against it." Th
preaching of Christ and him crucified i
and must continue to be the wisdom o
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Seventhly. These orders tend to
subject the church to "the world" in
some of its dearest interests . Fo
example: When a few leading memberoin a neighboring lodge, and mak
vows to the "strange" brotherhood, how
easy for that lodge to interfere secretl
but controllingly in its discipline o
members, or in its selection o
dismission of a pastor! Thes
suggestions are not merely imaginary.Subjection of the church, in this way, to
he cunning craftiness of evil an
designing men is no mere dream.
Eighthly. These orders dishonoChrist. Those claims which he make
for himself are disallowed. He i
required to disappear or find a plac
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amidst other objects for worship. Ther
s a necessity, because these orders ar
designed for adherents of all religions
Were they on the footing of an insurancecompany or a merchants' exchange, o
any similar body, this fact would not b
so. But they profess to include religio
among their elements, and its services
n whole or in part, among thei
ceremonies. They have prayers an
solemn religious rites. And in thesChrist is dishonored. His exclusiv
claims are disallowed or ignored, an
his not by accident, but of set purpose
Out of twenty-three forms of prayer ihe "New Masonic Trestle-Board,
Boston edition, 1850,) only one eve
alludes to him, and that one in a non
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"constitutions" prohibit yo
acknowledging, in their boaste
religious services, what Christ, you
Lord, not only claims for himself, bucommands you to give unto him: tha
glory which is due to his holy name. Ar
hey, then, notAnti-christ in this thing
And can you, without sin, consent to i
or uphold institutions which forbid yo
and others, in religious services, t
honor him as your God and Savior, andwhich thus place him on the same leve
with Zoroaster, Confucius, o
Mohammed?
Ninthly. These orders--the thingnow alleged being true--impede th
cause and kingdom of God, and are
herefore, hostile to the largest, best
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and deepest interests of mankind
Recognizing this, churches, conferences
associations, synods, and man
eminently godly men, living and deadhave put forth their solemn testimon
against them.
Great lawyers, like Samuel Dexter; grea
patriots and statesmen, like Adams, and
Webster, and Everett; grea
communities, like the American peopl
from 1826 to 1830, have united tdeclare them not only "wrong in thei
very principles," but "noxious t
mankind." But many Christians, risin
higher and standing on "a more surword of prophecy," have discovered i
hem the enemies of the Gospel and o
he cross of Christ. Following him, thei
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great exemplar in philanthropy as i
godliness, who did nothing in secret
hey refuse to have fellowship with th
unfruitful works of darkness, choosinrather to reprove them.
Shall Christians join secre
societies?
Will it pay? Are they unde
obligation to do so? Fellow-disciple
brother man, have you doubt on thes
questions? If it will not pay; if you arunder no obligation to do it; if you hav
any doubt of its rightfulness, it is mos
assuredly your duty to refuse an
connection with them.We have no wish to press ou
reasoning beyond just limits. We have
sought to avoid extreme statements. We
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now ask you whether, in the light of wha
has been brought to view, the weight o
argument is not against your joinin
hese orders and lending them aid? Eveshould you be able to stand up agains
heir tendency to lower your persona
piety and injure your Christian character
have we not here one of those case
where many brothers are offended o
made weak? The Lord Jesus has said
"Whoso offends one of these little [oweak] ones, it were better for him that
mill-stone were hanged about his nec
and he were drowned in the depths o
he sea." Will you, then, however safourself, be the means, by your example
of bringing weaker brethren into suc
dangers? "We, then, that are strong ough
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o bear the burdens of the weak, and no
please ourselves." "It is good neither t
eat flesh, nor to drink wine, nor to d
any thing whereby thy brother stumbletor is offended [caused to sin] or is mad
weak." These words are not ours; the
are God's.
Christian disciple, decide thi
question of secret societies with candor
with solemn prayer, and with a purpos
o please God.* * * * *
A PAPER ADOPTED BY THE
GENERAL ASSOCIATION OF
ILLINOIS OF
THE CONGREGATIONAL
CHURCHES, AT THEIR MEETING
IN OTTAWA, 1866.
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* * * * *
The topics committed to us involv
he following points:
1. The moral character of secrecy. It an element of an invariable mora
character? and, if so, what? and, if not
what are the decisive criteria of it
character?
2. Associations or combination
nvolving secrecy. Are they of necessity
right or wrong? If not, what are thdecisive criteria?
3. Religious rites and worship i
societies or organizations, open o
secret. Are any kind allowable? and, iso, what?
I. Secrecy, Its character.
A presumption against secrecy arise
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from the known fact that evil-doers of al
kinds resort to secrecy. This is for two
reasons: (1.) To avoid opposition and
retribution; and, (2,) to avoid exposuro disgrace. The adulterer seeks secrecy
so do the thief and the counterfeiter; s
do conspirators for evil ends.
Secrecy, whenever resorted to fo
evil ends, is wrong. But may it not b
resorted to for good ends? and is it no
recognized as often wise and right in thWord of God? We answer in the
affirmative. There is a certain degree o
reserve, or secrecy, that should inves
e