Secret Societies, Edward Beecher and Jonathan Blanchard and David MacDill [ebook reader that looks like a book .txt] 📗

they not divulged for the general good of society? To which it may be answered, were the privileges of Masonry to be indiscriminately bestowed, the design of the institution would be subverted, and, being familiar, like many other important matters, would soon lose their value and sink into disregard." - Webb's Freemason's Monitor, p. 21 .

The same author intimates that the secrecy of Masonry is designed to take advantage of "a weakness of human nature." He admits that Masonry would soon sink into disregard if its affairs were generally known. Although this remark is made with special reference to the giddy and unthinking, yet it is certainly not the contempt of such persons which Masons fear. They would not care for the contempt of the giddy and unthinking, if they could retain the esteem of the thoughtful and wise. The real reason, then, for concealing the doings of Masons in their lodges, is to recommend things which, if generally known, would be regarded with contempt. The design of concealment in the case of other secret associations, we understand to be the same. The following is an extract from an address delivered at the national celebration of the fortieth anniversary of Odd-fellowship, in New York, April 26, 1859, and published by the Grand Lodge of the United States:

"But even if we do resort to the aid of the mysterious, to render our meetings attractive, or as a stimulant to applications for membership, surely this results, in no injury to society or individuals." - Proceedings of Grand Lodge of United States , 1859, Ap., p. 10.

Here, again, it is pretty plainly hinted that the design of secrecy in the case of Odd-fellowship, is to invest it with unreal attractions, or, at least, with attractions which it would not possess, were the veil of concealment withdrawn. Here, again, as in Masonry, it is virtually admitted that secrecy is designed to take advantage of "a weakness in human nature," and to recommend things which, if not invested with the attractions which secrecy throws around them, would sink into contempt.

Doubtless the design of concealment in the case of other secret associations is the same. We are not aware that Good-fellows, Good Templars, Sons of Temperance, and other similar associations, have any better reason for working, like moles, in the dark than Masons and Odd-fellows. There is, then, as it respects secret societies, no necessity for concealment-nothing to justify it. The real motive for it is itself improper and sinful.

4. That the concealment of actions and principles, either by individuals or associations, is inconsistent with the teachings of the Bible, is, we think, easily shown. Thus our Savior, on his trial, declared: " I spake openly to the world; I ever taught in the synagogue, whither the Jews always resort; and in secret have I said nothing ." (John xviii: 20.) An association which claims to be laboring in behalf of true principles, and for the moral and intellectual improvement of men, and yet conceals its operations under the impenetrable veil of secrecy, is certainly practicing in direct opposition to the example and teaching of the Son of God.

Again: The concealment of our actions is condemned in the words of the Most High, as recorded by the prophet: " Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark; and they say, Who seeth us? and who knoweth us ?" (Is. xxix: 15.) Those on whom a divine curse is thus pronounced are described as endeavoring to hide their works in the dark . This description applies, most assuredly, to those associations which meet only at night, and in rooms with darkened windows, and which require their members solemnly to promise or swear that they will never make known their proceedings.

Again: The inspired apostle incidentally condemns secret societies in denouncing the sins prevalent in his own day: " And have no fellowship with the unfruitful works of darkness, but rather reprove them; for it is a shame to speak of those things that are done of them in secret ." (Eph. v: 11, 12.) It is not without reason that commentators understand the shameful things done in secret, of which the apostle speaks, to be the "mysteries" of the "secret societies" which prevailed among the ancient heathen. They maintained religious rites and ceremonies in honor of their imaginary deities, just as most modern "secret societies" make a profane use of the word and worship of God in their parades and initiations. He says it would be a shame to speak of the rites performed by the heathen in their secret associations in honor of Bacchus and Venus, the god of wine and the goddess of lust, and of their other abominable deities. But whether the apostle refers to the Eleusinian, Samothracian, and other pagan mysteries, or not, the principle of secrecy comes in for a share of his condemnation.

The concealment practiced by "secret societies" is inconsistent, also, with such declarations of the Bible as the following: " For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God ." (John iii: 20, 21.) " Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven ." These are the words of our Savior, and they certainly condemn the concealment practiced by secret associations, and all the means employed for that purpose-their signs, grips, and passwords; their shunning the light of day; their secret gatherings in the night, and in rooms with darkened windows; the terrible oaths and solemn promises with which they bind their members to perpetual secrecy; the disgraceful punishments which they threaten to inflict on any member who will expose their secret doings-all these things are inconsistent with the spirit, if not the very letter, of the commands of our Savior quoted above.

5. Besides, if the doings of these associations, in there secret meetings, are good , then it is in the violation of the express command of our Savior to keep them concealed; for he tells us to let others see our good works. In case their doings are bad, it is, perhaps, no violation of Christ's command to keep them hid; but, most certainly, such things ought not to be done at all. So far as the moral character of secret societies is concerned, it matters not whether the transactions which they so studiously conceal are good or bad, sinless or wicked. If such transactions are good, the Savior commands that they be made known; if they are improper and sinful, he commands us to have no fellowship with them. In either case secret associations are to be condemned as practicing contrary to the teachings of the Bible.

Hence, we conclude that the concealment so studiously maintained and rigidly enforced by the associations whose moral character we are considering is condemned both by the common judgment of men and by the Word of God.


CHAPTER III.

THEIR OATHS AND PROMISES.


1. Another serious objection to secret associations is the profanation by them of the oath of God. We regard such profanation as the natural result of their secrecy. When associations of men endeavor to keep secret their operations from generation to generation, they will not be willing to trust to the honor and honesty of their members. A simple promise of secrecy will not be deemed sufficient. Oaths or promises, with dreadful penalties, will very likely be required of all those who are admitted as members. Secret societies may, perhaps, exist without such oaths and promises. If the members of an association are few in number, or if the publication of its secrets would not be regarded as very injurious to its interests, perhaps a simple promise of secrecy will be regarded as sufficient; but whenever an association endeavors to secure a numerous membership, and regards a disclosure of its secrets as likely to damage its reputation or hinder its success, something more than a simple promise of secrecy will very likely be required at the initiation of members. Accordingly, some secret associations, it is known, do employ awful sanctions in order to secure concealment. Even when the members of a secret order claim that they are not bound to secrecy by oath, but only by a simple promise, it will, perhaps, be found on examination that that promise is, in reality, an oath. An appeal to God or to heaven, whether made expressly or impliedly, in attestation of the truth of a promise or declaration, is an oath. Such an appeal may not be regarded as an oath in our civil courts, the violator of which would incur the pains and penalties of perjury; yet certainly it is an oath according to the teachings of the Bible. Our Savior teaches that to swear by the temple, is to swear by God who dwelleth therein; and that to swear by heaven, is to swear by the throne of God, and by him that sitteth thereon. (Matt. xx: 23.) We find, also, that the words, "As the Lord liveth," is to be regarded as an oath. King David is repeatedly said to have sworn, when he used this form of expression, in attestation of his sincerity. (1 Sam. xx: 3; 1 Kings i: 29.) An appeal to God, whether direct or indirect, in attestation of the truth of a declaration or promise, is an oath. As we have already said, a secret association may exist without an oath. But we are not sure that any does. Odd-fellows have declared that they have no initiatory oath. In the address published by the Grand Lodge of the United States, referred to before, the following declaration is made: "No oath, as was once supposed, is administered to the candidate." (App. to Proceedings of Grand Lodge, 1859, p. 10.) Yet Grosch, in his Odd-fellows' Manual, speaks of an "appeal to heaven" in the initiation, at least, into one of the degrees. (P. 306.) Perhaps the contradiction arises from a difference of opinion in regard to what it takes to constitute an oath, or, perhaps, from the fact that an oath is required in initiations into some degrees, but not in others. However this may be, we know that some secret societies have initiatory oaths, and that nearly all administer what, in the sight of God, is an oath, though they may not so view it themselves. Nor do we see any reason to discredit the declaration of Grosch that the candidate "appeals to heaven."

2. Now, the taking of an initiatory oath is, to say the very least of it, of doubtful propriety. Every one who does so swears by the living God that he will forever keep secret things about which he knows nothing. The secrets of the association are not imparted to him until after he has sworn that he will not reveal them. He is kept ignorant of them until the "brethren" are assured by his appeal to heaven that they can trust him. Now, the inspired apostle lays down the principle that a man sins when he does any thing about the propriety of which he is in doubt. He declares that the eating of meats was in itself a matter of indifference, but that if any man esteem any thing unclean, to him it is unclean. He then makes the following declaration: "But he that doubteth is damned if he eat, because he eateth not of faith; for whatsoever is not of faith is sin." (Rom. xiv: 22, 23.) According to this most emphatic declaration, we must have faith and