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

/> Fourthly. These orders are unfriendly to domestic happiness and well-being , breaking in upon the sacred confidence and unity of husband and wife, pledging him to conceal from her the proceedings of perhaps fifty nights yearly, thus often sowing seeds of distrust, filling his breast with what must not be divulged to her, involving him in affairs and habits not unfrequently injurious to the best interests and state of the family.

Fifthly. These orders are hostile to the heavenly-mindedness, the spirituality of those who join them . We speak from much testimony. "Let him that thinketh he standeth take heed." The prudent man foreseeth the evil, but the foolish pass on and are punished. This voice of one is that of many concurring wise, faithful, and godly men, viz.: "I am afraid of these secret societies; they have sucked the spirituality out of all the members in our church who have joined them." Young, promising Christians have often been blighted by them. The fervor of piety, interest in the church and its work, interest in Christ and his people, interest in God's Word and Spirit, all the various elements of an earnest life of faith and heavenly-mindedness have been blighted in these lodges. And in urging this, we appeal to so many witnesses, and cover so wide a field of observation, as to make it certain that this is not the exceptional but the ordinary result.

Sixthly. These orders tend to destroy Christian fellowship . Let them grow until a given church is broken into squads, each pledged to secrets from the other, but bound within itself by special ties; give to each its own weekly meeting, mysteries, rites, signs, grips, pass-words; let each be sworn to provide for, protect, shield, and love its own adherents above others, and is not " church fellowship " annihilated? Can the Spirit of Christ flow freely from member to member through such partitions? Is this "one body in Christ, and every one members one of another?"

Seventhly. These orders tend to subject the church to "the world" in some of its dearest interests . For example: When a few leading members join a neighboring lodge, and make vows to the "strange" brotherhood, how easy for that lodge to interfere secretly but controllingly in its discipline of members, or in its selection or dismission of a pastor! These suggestions are not merely imaginary. Subjection of the church, in this way, to the cunning craftiness of evil and designing men is no mere dream.

Eighthly. These orders dishonor Christ . Those claims which he makes for himself are disallowed. He is required to disappear or find a place amidst other objects for worship. There is a necessity , because these orders are designed for adherents of all religions. Were they on the footing of an insurance company or a merchants' exchange, or any similar body, this fact would not be so. But they profess to include religion among their elements, and its services, in whole or in part, among their ceremonies. They have prayers and solemn religious rites. And in these Christ is dishonored . His exclusive claims are disallowed or ignored, and this not by accident, but of set purpose. Out of twenty-three forms of prayer in the "New Masonic Trestle-Board," (Boston edition, 1850,) only one even alludes to him, and that one in a non-committal way. These secret orders are under bonds not to honor Christ as he claims, lest the Jew, or the Deist, or the Mohammedan, all of whom they seek to enroll in equal membership, should be offended. When the higher "degrees" of Masonry allude to Christ and Christianity, it is but as one amidst many equals. We repeat it: Did these orders stand on the same footing with mercantile or other bodies in this matter, this objection might go for nothing; but they do not. Unlike them, they profess to have religious services. Indeed, they often boast of their religiousness, and avow their full equality in this with the church of God itself! Yet, if you join them, their "constitutions" prohibit you acknowledging, in their boasted religious services, what Christ, your Lord, not only claims for himself, but commands you to give unto him: that glory which is due to his holy name. Are they, then, not Anti-christ in this thing? And can you, without sin, consent to it, or uphold institutions which forbid you and others, in religious services, to honor him as your God and Savior, and which thus place him on the same level with Zoroaster, Confucius, or Mohammed?

Ninthly. These orders-the things now alleged being true-impede the cause and kingdom of God, and are, therefore, hostile to the largest, best, and deepest interests of mankind . Recognizing this, churches, conferences, associations, synods, and many eminently godly men, living and dead, have put forth their solemn testimony against them. Great lawyers, like Samuel Dexter; great patriots and statesmen, like Adams, and Webster, and Everett; great communities, like the American people from 1826 to 1830, have united to declare them not only "wrong in their very principles," but "noxious to mankind." But many Christians, rising higher and standing on "a more sure word of prophecy," have discovered in them the enemies of the Gospel and of the cross of Christ. Following him, their great exemplar in philanthropy as in godliness, who did nothing in secret, they refuse to have fellowship with the unfruitful works of darkness, choosing rather to reprove them.

Shall Christians join secret societies?

Will it pay? Are they under obligation to do so? Fellow-disciple, brother man, have you doubt on these questions? If it will not pay; if you are under no obligation to do it; if you have any doubt of its rightfulness, it is most assuredly your duty to refuse any connection with them.

We have no wish to press our reasoning beyond just limits. We have sought to avoid extreme statements. We now ask you whether, in the light of what has been brought to view, the weight of argument is not against your joining these orders and lending them aid? Even should you be able to stand up against their tendency to lower your personal piety and injure your Christian character, have we not here one of those cases where many brothers are offended or made weak? The Lord Jesus has said, "Whoso offends one of these little [or weak] ones, it were better for him that a mill-stone were hanged about his neck and he were drowned in the depths of the sea." Will you, then, however safe yourself, be the means, by your example, of bringing weaker brethren into such dangers? "We, then, that are strong ought to bear the burdens of the weak, and not please ourselves." "It is good neither to eat flesh, nor to drink wine, nor to do any thing whereby thy brother stumbleth or is offended [caused to sin] or is made weak." These words are not ours; they are God's.

Christian disciple, decide this question of secret societies with candor, with solemn prayer, and with a purpose to please God.


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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 involve the following points:

1. The moral character of secrecy. Is it an element of an invariable
moral character? and, if so, what? and, if not, what are the
decisive criteria of its character?

2. Associations or combinations involving secrecy. Are they of
necessity right or wrong? If not, what are the decisive criteria?

3. Religious rites and worship in societies or organizations, open
or secret. Are any kind allowable? and, if so, what?


I. Secrecy, Its character.


A presumption against secrecy arises from the known fact that evil-doers of all kinds resort to secrecy. This is for two reasons: (1.) To avoid opposition and retribution; and, (2,) to avoid exposure to disgrace. The adulterer seeks secrecy; so do the thief and the counterfeiter; so do conspirators for evil ends.

Secrecy, whenever resorted to for evil ends, is wrong. But may it not be resorted to for good ends? and is it not recognized as often wise and right in the Word of God? We answer in the affirmative. There is a certain degree of reserve, or secrecy, that should invest every individual. Our whole range of thought and feeling ought not to be promiscuously made known. There is a degree of secrecy necessary in the order, social intercourse, and discipline of the family. There is secrecy needed in dealing with faults and sins. Christ adopts this principle in his discipline. He says, "Tell him his fault between him and thee alone. If he repents, conceal it." There are confidential communications for important ends, or for council.

Concealment may be used as a defense against enemies, as in the case of the spies of Joshua, or the messengers of David, or when Elisha hid himself by the brook Oherith, by God's order. So God hides the good in his secret place and under his wings.

Secrecy is opposed to ostentation and love of human applause. Hence, alms and prayer are to be in secret. God also resorts to secrecy in an eminent degree. He hides himself. He dwells in thick darkness. It is his glory to conceal his designs. In part, this is inevitable by reason of his greatness; in part, he resorts to it of set purpose.

It is a special honor and blessing of the good that he discloses his secrets to them.

Secrecy, then, is not of necessity wrong. Its character depends upon the ends for which it is used, and the circumstances and spirit in which it is used. There is a secrecy of wisdom, love, and justice, as well as a secrecy of selfish, malevolent, and evil deeds.


II. Secret societies.


Of these there may be two degrees.

1. Where not only the proceedings of the society are secret, but even the existence of such a society is concealed.

2. Where the existence is avowed, and the signs and proceedings only are secret.

In associations, secrecy may be resorted to in both these ways for evil ends. Men may combine in associated societies to prey on the community, and the existence of such societies be hidden. Counterfeiters, horse-thieves, burglars, may thus associate for wrong, in the deepest secrecy.

So, too, secret associations whose existence is avowed may combine for selfish ends, and in derogation of the common rights of the social system. They may defend their members, to the injury of justice, in our courts. They may interfere with the management of churches and societies. They may bring an influence of intimidation to bear on public men. They may disseminate false principles of religion and morals. They may co-operate for political ends, and to effect revolutions.

And yet it is no less true that, in certain circumstances, secret societies of both kinds may be resorted to for good ends.

Secret societies may be rightfully resorted to for common council and united action, in the fear of God and with prayer, in a very dangerous state of the body politic, to