Secret Societies A Discussion of Their Character and Claims

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To ask other readers questions about Secret societies , please sign up. Lists with This Book. This book is not yet featured on Listopia. May 25, Steven rated it did not like it Shelves: While very short less than 75 pages , I quickly grew tired of this ham-handed polemic by a preacher against so-called secret societies. Not nearly as informative as I'd hoped, and I can manage to slog through some awful books if there's even kernels of good story-sparking ideas. Alas, this book had none to be found or could be heard over its dogma-thumping.

Jun 28, Russell Avis rated it liked it. Those who love in glass houses I think this is a heavily biased and hypocritical thesis, displaying a wide disdain for secret societies based on secrecy. Ironic from an establishment riddled with secrecy and cover ups, elevated positions of grandeur are also criticised as are flamboyant and symbolic dress code.

This again reflects hypocrisy, the conclusion then gives evidence of the wrongs of Freemasonry without seeing their mirrors in Christianity. It is still worth a read to get a different Those who love in glass houses It is still worth a read to get a different viewpoint and assist in formulation of personal opinion. Mar 29, Robert Rene rated it really liked it. Very detailed justifications This book provided the reader with plausible reasons why secret societies should not be promoted.

The author delineates his position with tremendous clarity and keeps the reader thinking immensely. Dec 14, Kristin rated it did not like it. The whole book was an anti-propaganda to shame the secret societies like Freemasons. The language seemed very outdated and the content was too repetitive. The title of the book really promised much more than it could actually deliver as I was expecting more information about the actual societies rather than bullet points of why they are considered bad and doesn't go hand in hand with Bible's verses. Overall a big disappointment and lost my interest very quickly.

Feb 26, Laura rated it did not like it. Not as much insider information as I would have thought. Nonetheless, it is a good general reading about secret societies - what are they, who they are and what they are aiming for. Roman rated it it was ok Jan 14, Clayton Barr rated it did not like it Sep 23, The habitual concealment of one's actions is wrong, but it may be right at particular times and for special reasons.

It is not a dreadfully wicked thing, like the causeless taking of human life, and may be justifiable much oftener and for less weighty reasons. Still habitual secrecy, or secrecy, except at particular times and for special reasons, is, according to the common judgment of men, suspicious and unjustifiable.

Now, with secret societies secrecy is the general rule. They practice constant concealment. At all times and on all occasions must the members keep their proceedings secret. If an individual would thus studiously endeavor to conceal his actions; were he to throw the veil of secrecy over his business operations, refusing to speak to any of his fellow-men concerning them, he would justly expose himself to suspicion.

His fellow-men would lose all confidence in his integrity. If habitual secrecy on the part of an individual, in regard to business matters, is confessedly suspicious and wrong, it must be so, also, on the part of associations of men. There is less excuse, indeed, for concealment on the part of a number of men banded together than on the part of an individual.

An individual working in the dark may do much mischief, but an association thus working can do much more. All those considerations which forbid individuals to shroud their actions in secrecy and darkness, and require them to be open, frank, and straightforward in their course, apply with equal or greater force to associations. In the case of secret societies, the reasons for concealment set the impropriety of it in a still stronger light. So far from there being any necessity or special reason to justify habitual secrecy in their case, we believe the very design of their secrecy to be improper and sinful.

We present the following quotation from a book of high authority among those for whose benefit it was specially intended:. 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.

The same author intimates that the secrecy of Masonry is designed to take advantage of "a weakness of human nature. 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, , and published by the Grand Lodge of the United States:. 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. 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: 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.

The concealment of our actions is condemned in the words of the Most High, as recorded by the prophet: Those on whom a divine curse is thus pronounced are described as endeavoring to hide their works in the dark.

Secret societies: a discussion of their character and claims

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. The inspired apostle incidentally condemns secret societies in denouncing the sins prevalent in his own day: 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: But he that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God.

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.

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.

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. 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: Yet Grosch, in his Odd-fellows' Manual, speaks of an "appeal to heaven" in the initiation, at least, into one of the degrees. 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. 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: According to this most emphatic declaration, we must have faith and confidence that what we do is right, else we are blameworthy. We sin whenever we do any thing which is, according to our own judgment, of doubtful propriety.

The man who is initiated into an oath-bound society, swears that he will keep secret things about which he knows nothing--things which, for aught he knows, ought not to be kept secret. If the apostle condemned, in most emphatic language, the man who would do so trivial a thing as eat meat without assuring himself of the lawfulness of his doing so, what would he have said had the practice existed in his day of swearing by the God of heaven in regard to matters that are altogether unknown?

To say the very least, such swearing is altogether inconsistent with that caution and conscientiousness which the Scriptures enjoin.

1. Secret Societies: A Discussion of Their Character and Claims by Edward Beecher et al.?
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3. Secret Societies: A Discussion of their Character and Claims.

The apostle also condemns the conduct of those who " understand neither what they say nor whereof they affirm " 1 Tim. Does not his condemnation fall on those who know not about what they swear, nor whereof they appeal to heaven? There is another objection to taking an initiatory oath. We are expressly forbidden to take God's name in vain.

To pronounce God's name without a good reason for doing so is to take it in vain. Certainly, to swear by the name of the living God demands an important occasion. To make an appeal to the God of heaven on some trifling occasion is a profanation of his oath and name. If the secrets of Masonry, Odd-fellowship, Good Templars, and similar associations, are unimportant, their oaths, appeals to heaven, and solemn promises made in the presence of God are profane and sinful.

Perhaps their boasted secrets are only signs, grips, pass-words, and absurd rites of initiation. To swear by the name of the Lord about things of this kind is certainly a violation of the third commandment. The candidate does not know that the secrets about to be disclosed to him are of any importance, and he runs the risk of using God's name and oath about light and trivial things. He must be uncertain whether there is any thing of importance in hand at the time of swearing, and how can he escape the disapproval of God, since the inspired Paul declares that the doubtful eater of meat is damned?

We have already adverted to the fact that concealment is resorted to in order to take advantage of "a weakness in human nature," and to recommend things which, if known generally, would be disregarded. Is it right to use the name and oath of God for the accomplishment of such purposes? Is it right to use the name and oath of God in order to take advantage of "a weakness in human nature," and to invest with fictitious charms things which, if seen in the clear light of day, would be regarded with indifference or contempt? The taking of oaths for such purposes, and under such circumstances will generally be avoided by those who give good heed to the command, "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

While we do not claim that there is any passage of Scripture which expressly declares the initiatory oaths under consideration to be profane and sinful, at the same time there are many passages which require us to beware how and when we swear:. Does not this command condemn those who swear to keep secret they know not what, and to fulfill obligations which devolve upon them as members of an association, before they know fully what that association is, or what those obligations are?

Should not every one consider himself admonished not to swear such an oath lest he fall into condemnation? Our Savior says, "Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great king. Neither shalt thou swear by thy head, because thou canst not make one hair white or black; but let your communication be yea, yea, nay, nay; for whatsoever is more than these, cometh of evil.

They should make every one hesitate in regard to swearing, in any form, on his initiation into an order the obligations and operations of which have not yet been revealed to him. Is it not a rash thing to bind one's self by the oath of God to keep secret things as yet unknown, or to bind one's self to conform to unknown regulations and usages? In view of these declarations of the Word of God, it certainly would be well to avoid taking such oaths as generally are required of the members of secret associations at their initiation.

The promise required of candidates at their initiation, whether there be an oath or not, is also, at least in many cases, improper and sinful. For instance, the "candidate for the mysteries of Masonry," previous to initiation, must make the declaration that he "will cheerfully conform to all the ancient established usages and customs of the fraternity. Grosch, in his Odd-fellows' Manual, directs the candidate at his initiation as follows: Again, in regard to initiation into a certain degree, he says: In the form of application for membership, as laid down by Grosch, the applicant promises as follows:.

These declarations, by reliable authors, plainly show that both in Masonry and Odd-fellowship obligations are laid on members of which, at the time, they are ignorant. Candidates for Masonry must promise to conform, yes, "cheerfully conform to all the ancient established usages and customs of the fraternity. No man has a right to make such a promise until he has carefully examined the usages, and customs, and laws referred to. While he is ignorant of them, he does not know but some of them or all of them may be morally wrong. Before the candidate has been initiated, he has not had an opportunity of acquainting himself with all the laws, usages, and customs which he promises to obey.

Is not such a promise condemned by the divine injunction, "Be not rash with thy mouth? The candidate for initiation into Odd-fellowship must "give himself passively to his guides. They must surrender the exercise of their own judgment, and permit themselves to be blindly led by others. No man has a right thus to surrender himself passively to the guidance of others. Every man is bound to act according to his own judgment and conscience.

Before a man promises to obey any human regulations, or to conform to any usage or custom, he is bound to know what that regulation, usage, or custom is, and to see that it is morally right. To do otherwise is to sin against conscience and the law of God. Besides this, the promise to "preserve mysteries inviolate," made before they have been made known to the promiser, is condemned by sound morality. He may have heard the declaration of others that there is nothing wrong in "the mysteries," but this is not sufficient to justify him. A man is bound to exercise his own reason and conscience in regard to all questions of morality.

No man has a right, at any time, to lay aside his reason and conscience and allow himself to be "guided passively" by others. Every man is bound to see and decide for himself in every case of duty and morals. We should not let the church of Christ even decide for us in such matters, much less some association, composed, it may be, of infidels, Mormons, Jews, Mohammedans, and all sorts of men except atheists. See pages 37, A band of such men may have secrets very immoral in character, and which it would be a violation of God's law to preserve inviolate.

To promise beforehand that any "mysteries" which they may see fit to enact and practice shall be forever concealed, is to trifle with conscience and morality. It is useless to plead that a member can withdraw as soon as he discovers any thing wrong in the regulations and usages which he is required to obey. Every one who joins such an association as those under consideration must make up his mind to do so before he knows what "the mysteries" are, and he must promise either with or without an oath that he will preserve them inviolate before "the brethren" will intrust them to him.

The possibility of dissolving his connection with the association afterward does not exonerate him of promising to do he knows not what--of laying aside his own conscience and reason, and yielding himself "passively" to others. The promise of secrecy and of obedience to unknown regulations and customs, required at the initiation of candidates into such associations as we are considering, is, therefore, a step in the dark.

It involves the assuming of an obligation to do what may be morally wrong, and is, therefore, inconsistent with the teachings of the Word of God and the principles of sound morality. Another evil connected with secrecy, as maintained by the associations the character of which is now under consideration, is the profane use of sacred things in ceremonies, celebrations, and processions.

This evil has, perhaps, no necessary connection with secrecy, but has generally in fact. The "secret societies" of antiquity dealt largely in religious ceremonies. It is the frequent boast of Masons, Odd-fellows, and others, that their associations correspond to those of ancient times. There is, indeed, a correspondence between them in the use of religious rites. Those of ancient times employed the rites of heathenish superstition; those of modern times are, perhaps, as objectionable on account of their prostituting the religion of Christ.

The holy Bible, the word of the living God, is used by Masons as a mere emblem, like the square and compass. The pot of incense, the holy tabernacle, the ark of the covenant, the holy miter, and the holy breastplate are also employed as emblems, along with the lambskin and the sword pointing to a naked heart. At the opening of lodges and during initiations, passages of Scripture are read as a mere ceremony, or as a charge to the members in regard to their duty as Masons. Thus a perverse use of holy Scripture is made in the application of it to matters to which it has no reference whatever.

Even the great Jehovah is represented in some of their ceremonies by symbols. His all-seeing eye is represented by the image of a human eye. Masonry also profanes the name and titles of God. God alone is to be worshiped; he alone should be addressed as the Most Worshipful Being. But Masonry requires the use of such language as follows: We regard these high-sounding titles as ridiculous, and as well calculated to excite derision and scorn; but we do not now treat of them in that regard.

We call attention, at present, to the emblems and titles used by Masons as profane. God did not intend his holy Word, and the Tabernacle, and the Ark of the Covenant, and the Breastplate, to be used as the symbols of Masonry. These and other holy things were intended only for holy purposes. To use them as the Masons do is to pervert and profane them. The visible representation of the all-seeing eye of God is certainly a species of idolatry, and is forbidden by the second commandment.

Such, also, are the triangles, declared to be "a beautiful emblem of the eternal Jehovah. The Israelites, of course, did not understand that the Divine Being was really like their golden calf; they considered it a symbol of Deity. How much better is it to assimilate God to a triangle than to a calf? The difference is just this: The sin of idolatry--that is, of representing God under a visible figure--is involved in both cases. The profaneness of the titles mentioned above must at once be evident to every reverent, considerate mind. They are such as in the Bible are ascribed only to God and to Christ.

Indeed, Masons give more exalted titles to their sham priest than the Scriptures employ to describe the character and office of the great High Priest who is "made higher than the heavens. The Odd-fellows in profanation of holy things go about as far as the Masons. They employ "the brazen serpent," "the budded rod of Aaron," "the Ark of the Covenant," "the breastplate for the high priest," and other holy things as emblems of their order, along with, "the shining sun," "the half moon," etc.

Indeed, as it respects emblems and titles, Masonry seems to be the example which other secret associations have followed. In regard to the profanation of holy things, the difference between most of the secret associations in our land is one merely of degree. This profanation of the word, name, and titles of God is certainly sinful in itself, and very injurious in its effects. What kind of ideas of God, and Christ, and heaven must persons have who conceive and think of God under the figure of three triangles; of Christ and his priesthood as symbolized by "the Most Excellent Grand High Priest," officiating amid the tomfooleries of Masonry and Odd-fellowship; and of heaven as a Grand Lodge-room.

What ideas of the Divine Majesty and Glory must they have who are accustomed to give to the officers of a secret association, and to men who are, perhaps, destitute of faith and holiness, and who may be Jews, Turks, or infidels, as grand titles as the Scriptures give to the God of heaven and the Savior of the world.

Besides it is very improper and sinful to give to mere men the titles and glory which are due to God alone. We learn that it was precisely for this sin that the Divine displeasure was visited upon king Herod. On a certain occasion having put on his royal apparel, he sat on his throne and made a public oration. The people who heard him shouted and said, " It is the voice of a God and not of a man; and immediately the angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms, and gave up the ghost. It was for the same spirit of self-glorification that the king of Babylon was punished with madness and disgrace.

SECRET SOCIETIES:

Nebuchadnezzar walked in his palace, and said: Another objectionable feature of many secret societies is, that they profane the worship of God. They claim at least those which seem to embrace the most numerous membership to be, in some sense, religious associations. They maintain forms of worship; their rituals contain prayers to be used at initiations, installations, funerals, consecrations, etc.

They receive into membership, as we shall afterward see, almost all sorts of men except atheists. Being composed of Jews, Turks, Mohammedans, Mormons, and infidels, as well as of believers in Christianity, they endeavor to establish such forms as will be acceptable to their mongrel and motley membership. Hence their prayers and other forms of worship are such as may be consistently used by the irreligious and by infidels, and only by them. We do not say that no Christian prayers are offered up in Masonic lodges.

No doubt some godly men, as chaplains, offer up extempore prayers in the name of Christ; but such prayers are not Masonic. They are not authorized by the Masonic ritual; they are contrary to the spirit if not to the express regulations of Masonry. Any member would have a right to object to them, and his objections would have to be sustained. The only prayers which Masonry does authorize, and can consistently authorize, are Christless--infidel prayers and services.

The proof of this declaration can be found in every Masonic manual. See Webb's Monitor, pp. In all the prayers thus presented, the name of Christ is excluded; it is excluded even from the prayers to be offered at the installation of the "Most Excellent Grand High Priest. The idea of human guilt is, also, almost entirely excluded from these prayers; the idea of pardon through the atonement of Christ is never once presented in them. In the prayer to be used at the funeral of a "Past Master," it is declared that admission unto God's "everlasting kingdom is the just reward of a pious and virtuous life.

They are just such as infidels and all objectors of Christ may offer. The prayers of the society of Odd-fellows are equally objectionable. In respect to the character of their religious services, they are to be classed with the Masons. Odd-fellowship knows no God but the god of the infidel; it recognizes the Creator of the Universe and the Father of men, but not the Father of our Lord and Savior Jesus Christ.

The name of Christ has no more a place in the religion of Odd-fellowship, according to its principles and regulations, than in a heathen temple or an infidel club-room. It is quite likely that sometimes chaplains, officiating in the lodge-room, pray in the name of Christ; but a Turk, according to the principles and regulations of Odd-fellowship, would have just as much right to pray in the name of Mohammed, or a Mormon in the name of Joe Smith.

These are facts which, we presume, all acquainted with the forms and ceremonies in use among Odd-fellows will admit.

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Grosch, in his Manual, makes the following declaration: This declaration has reference, of course, to all the members of the associations--believers in Christianity, Jews, Mohammedans, Indians, Hindoos, and infidels. How do they manage to worship so lovingly together in the lodge-room?

Our author asserts that they "leave their prejudices at the door. Whatever is peculiar to Judaism is excluded from the ritual and worship of Odd-fellows; whatever is peculiar to Hindooism is excluded; whatever is peculiar to Mohammedanism is excluded; whatever is peculiar to Christianity is excluded; whatever is peculiar to any form of religion is excluded. Only so much as is held in common by Jews, Hindoos, Mohammedans, and Christians is allowed a place in the ritual and worship of Odd-fellows.

But how much is held in common by these various classes? After every thing peculiar to each class has been thrown overboard, how much is left? Nothing but deism or infidelity. The only views held in common by the Jew, Mohammedan, Christian, and others are just those held by infidels. The religion of Odd-fellowship is infidelity , and its prayers are infidel prayers. Not only such are the prayers and religion of Masonry and Odd-fellowship, but such must be the religion and prayers of all associations organized on their principles.

The only way to welcome all of every creed, Jew, Mohammedan, Hindoo, etc. And when every thing of that sort has been excluded, the residuum, in every case, as every one must see, will be deism or infidelity. This is a serious matter. Christians are not free from guilt in countenancing such prayers and services. The tendency of such religious performances must be very injurious. Whoever adopts the religious, or rather irreligious, spirit and principles of Masonry, Odd-fellowship, and other similar associations must discard Christianity and the Bible.

No doubt there are some , perhaps there are many Christians in connection with such associations, but they certainly do not and can not approve the Christless prayers of the lodge-room, much less join in them. Is it right for the disciples of Jesus, or even for believers in Christianity, as the great majority of people in this country are, to sustain any association which puts Christianity on a level with pagan superstition, which treats Jesus Christ with no more regard and veneration than it does Mohammed, Confucius, or Joe Smith, and whose only religion is the religion of infidels?

If secret associations did not pretend to have any religion or any religious services, but would, like bank and railroad companies, conduct their affairs without religious forms, it would be infinitely better. Another objection which may be urged against secret societies in general, is their selfish exclusiveness. It is well known that the Christian religion has often been subjected to reproach by the bigotry and sectarianism of its professors. If the Bible inculcated bigotry and sectarianism, it would be a well-founded objection to Christianity itself; but Christianity is eminently catholic and democratic, and is diametrically opposed to an exclusive and partisan spirit.

The command of Christ to his church is to make no distinction on account of class or condition, but to receive all, and especially to care for the poor, the unfortunate, the oppressed, the blind, the lame, the maimed, and the diseased. Sometimes men calling themselves Christians act so directly contrary to the impartial, catholic spirit and teachings of Christ as to render themselves unworthy of all sympathy and encouragement; but the exclusiveness of secret societies is, we think, unparalleled in our day for its selfishness and meanness.

They claim to be charitable and benevolent institutions; they assert that membership in them confers great honors and advantages; they profess at least many of them to act on the principle of the universal brotherhood of men and fatherhood of God. We say nothing now about the falsity of these claims and professions; but we assert that, even admitting the boasted honors and advantages enjoyed by members of secret associations, such associations are eminently exclusive and selfish.

Of this proposition there is abundant proof. The Masons utterly refuse to admit as members women, slaves, persons not free-born, and persons having any maim, defect, or imperfection in their bodies; or, at least, the principles of Masonry forbid the admission of all such persons. Moore, editor of the Masonic Review, in his Ancient Charges and Regulations of Freemasonry, in commenting on the articles above referred to, makes the following declarations: Once more this author remarks: As under the Jewish economy no person who was maimed or defective in his physical organism, though of the tribe of Aaron, could enter upon the office of a priest, nor a physically defective animal be offered in sacrifice, so no man who is not 'perfect' in his bodily organization can legally be made a Mason.

We have occasionally met with men having but one arm or one leg, who in that condition had been made Masons; and on one or two occasions we have found those who were totally blind who had been admitted! This is so entirely illegal, so utterly at variance with a law which every Mason is bound to obey, that it seems almost incredible, yet it is true. It is, hence, seen that Masonry is very exclusive.

No woman can be a member. This regulation excludes at once one half of mankind from its boasted advantages. The oppressed slave is excluded; the man born in slavery, though now free, is excluded; the lame man is excluded; the man who has lost an eye is excluded; the man who has lost a hand is excluded; the man who has lost a foot is excluded; the man on whose birth any taint of dishonor rests is excluded; the man who is imperfect in body is excluded.

No matter how good, patriotic, and wise such persons are, still they are excluded; no matter how needy such persons are, still they are excluded; no matter though a man have lost a hand, or foot, or eye in defense of his country and liberty, still he is excluded; no matter though a freedman, exhibiting bravery, and piety, and every virtue, still the "taint of slavery rests on his birth," he is excluded. Widows and orphans are excluded.

A Mason may be engaged in a wicked rebellion, and may stain his soul and hands with innocent blood, and still he must be recognized as "a brother" and must continue to enjoy all the boasted rights and advantages of the order; but the patriot soldier who has been disabled for life in defense of his country and liberty is excluded.

The widows and orphans of rebel Masons slain in battle, or righteously executed on the scaffold, must receive "the benefits;" but the widows and orphans of patriot soldiers who did not choose to join the Masons, or were excluded by some bodily imperfection, or by wounds received in battle, are left to the charities of "the ignorant and prejudiced. But if a man have every intellectual gift and every moral virtue, and have some bodily imperfection, he is excluded.

A man may be as gifted and as learned as Milton, as incorruptible and patriotic as Washington, and as benevolent as Howard, but if he is physically imperfect he is excluded from this association, which claims to be no respecter of persons, but to be the patron of merit, and which professes to act on the principle of the universal brotherhood of men.

Exclusiveness in about the same degree characterizes other secret societies. The Constitution of the Odd-fellows' Grand Lodge of Ohio provides that the candidate for membership must be "a free white person possessed of some known means of support and free from all infirmity or disease.

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Substantially the same qualifications for membership are required by the constitutions and laws of other secret associations. Constitution of Ancient Order of Good-fellows, Art. Not only are these associations exclusive and selfish in regard to receiving members; not only do they utterly refuse to admit a man, however good, and wise, and patriotic he may be, in case he is diseased or infirm, or is disabled by wounds in the service of his country, and is too poor and feeble to maintain himself and his family; not only do they exclude all such persons from membership and from the boasted privileges, and honors, and pecuniary benefits pertaining thereto, but also their regulations in regard to their internal affairs manifest an unchristian, anti-republican, exclusive, selfish spirit.

For instance, Masons will not, and, indeed, according to their regulations, can not, bestow funeral honors upon deceased members who had not advanced to the third degree. Those of the first and second degree can not thus be honored. They are not entitled to funeral obsequies, nor are they allowed to attend a Masonic funeral procession.

Though Masonry makes professions of universal benevolence on the ground "that the radiant arch of Masonry spans the whole habitable globe;" though it declares that every true and worthy brother of the order, no matter what be his language, country, religion, creed, opinions, politics, or condition, is a legitimate object for the exercise of benevolence, Masonic Constitutions, by Grand Lodge of Ohio, p. The rulers of Masons can not be chosen from the members of the first or second degree.

It is thus seen that the first two degrees serve as a sort of substratum on which the other degrees rest, and the "honors and benefits" are not intended for persons of the former. The exclusiveness and selfishness of other secret associations are also apparent from their regulations. As shown above, they exclude all diseased and infirm persons from membership, and of course from all the "benefits. But all the associations making such regulations also provide that a member who is in "arrears for dues" shall receive no aid in case of sickness or disability; and in case of the death of a member who is "in arrears for dues" nothing shall be contributed to defray his funeral expenses, and his wife and children, however destitute they may be, can receive no aid.

In such cases, the destitute widow and orphans must not look to "the charitable association" of which the departed husband and father was a member, but to outsiders--yes, to "prejudiced and ignorant" outsiders--for aid to bury his dead body with decency. Grosch says, "The philosopher's stone is found by the Odd-fellow in three words, Pay in advance. There are few old members of the order who can not relate some case of peculiar hardship caused by non-payment of dues.

Some good but careless brother, who neglected this small item of duty until he was suddenly called out of this life, was found to be not beneficial, and his widow and orphans, when most in need, were left destitute of all legal claims on the funds he had for years been aiding to accumulate. Such facts as these prove secret associations to be exclusive, heartless, selfish concerns. See Constitution of Druids, Art. Another very serious objection to secret societies is that they set up false claims.

No doubt a secret association may exist without doing so, but the setting up of false claims is the legitimate result and the usual accompaniment of secrecy. The object of secrecy is deception. When a man endeavors to conceal his business affairs, it is with the design of taking advantage of the ignorance of others. Napoleon once remarked, "The secret of majesty is mystery. We have quoted above from a book, the reliability of which will not be called in question, to show that the design of secrecy, on the part of Masons, is to take advantage of "a weakness in human nature," and to invest with a charm things which, if generally known, "would sink into disregard.

It will scarcely be disputed that such is the design of the concealment practiced by secret associations in general. It is thus shown that secrecy is the result of an unwillingness to rely upon real merit and the sober judgment of mankind for success, and of a desire, on the part of associations practicing it, to pass for what they are not. Hence, the design of secrecy involves hypocrisy, or something very much like it.

But, whatever may be the design of secrecy, secret associations do set up false claims. They all, or almost all, claim to be charitable institutions.

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This is the frequent boast of Masons and Odd-fellows. Moore, in his "Constitutions," declares that "charity and hospitality are the distinguishing characteristics" of Masonry. In the charge to a "Master Mason," at his initiation, it is declared that "Masonic charity is as broad as the mantle of heaven and co-extensive with the boundaries of the world. Such is the style in which secret associations glorify themselves.

Such boasting, however, is not good. It is contrary to the command of our Savior: And such boasting is, indeed, generally vain. When a man boasts of any thing, whether of his wealth, pedigree, bravery, wisdom, or honesty, there is good reason to suspect that his claims are not well founded. Hence, the very boasting of secret associations about their benevolence and charities is presumptive evidence that their claims to the reputation of being charitable institutions are hypocritical and false. In the first place, "the benefits" are confined to their own members.

The excuse for secrecy, in some instances, is that it is necessary in order that aid may not be obtained by persons who are not members. In the "charge" delivered to a Master Mason at his initiation, he is enjoined to exercise benevolence toward "every true and worthy brother of the Order. It is provided in the Constitution of Odd-fellows, Good-fellows, etc. The provision found in the constitution or by-laws of almost every secret association that members "in arrears for dues" shall not be entitled to "benefits," plainly shows that their vaunted "charity" is restricted to their own members.

This would not be so bad were it not for the fact that they carefully exclude from membership all who need aid or are likely to need aid. The Masons, according to their Constitutions, must not receive as a member any man who is not "physically perfect. They exclude the blind, the lame, the maimed, the diseased, the destitute, the widow and the orphan, and all who are wretchedly poor or can not support themselves, and they cut off all such persons, together with their own members who "are in arrears," from the "benefits.

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The relief afforded to members is not to be regarded as a charity. The amount granted in all cases is the same. The constitutions of most secret associations that give aid to members provide that three dollars a week shall be given in case of sickness, and thirty dollars in case of death. The amount given does not correspond to the condition of the recipient. The rich and the poor fare alike. The member "in arrears" is not entitled to any aid.

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It is only the worthy brother who is entitled to aid, and in order to be a worthy brother a member must punctually pay his "dues. The "Druids," in their Constitution, expressly declare that the aid given to sick members is not to be regarded in any other light than as the payment of a debt. Boylston, in his oration, though boasting of the "charities" of Odd-fellowship, declares that they do not wound or insult the pride of the receiver, for the reason "that the relief extended is not of grace, but of right. Grosch, in his Odd-fellows' Manual, in justifying equality in dues and in benefits, says: It is, hence, seen that the aid bestowed by secret societies is no more a gift of charity than the dividends of a bank or of a railroad company.

The stockholders are entitled to their share of the profits; so members of secret societies are entitled to a certain share of the funds to which they have contributed. We say nothing for or against the propriety of this arrangement, in itself considered. Persons have, perhaps, a right to form themselves into a mutual insurance company, to bargain with one another that they will aid each other in case of sickness or want; that in case of the death of any of the members, their families shall be provided for by the surviving members; that only the members who continue to pay into the common fund a certain sum monthly or quarterly shall receive such aid; that no money shall be paid out of the common fund for the benefit of any who are not members, or of their families; and that all diseased and infirm persons, and very poor people, such as "have no visible means of support," and are likely to need pecuniary aid, shall be excluded from the company and from its benefits.

Perhaps men have a right to form themselves into an association with such regulations; perhaps they have a right to leave "an unworthy brother" a member who fails to pay his "quarterly dues" and his family to the charities of "ignorant and prejudiced" people who will not join secret societies; and in case of the death of such a member, to leave his poor heart-broken widow to beg of the same "ignorant and prejudiced" outsiders enough of money to bury his dead body decently; but they have no right to call themselves a charitable association.

It is probable that many Masons, Odd-fellows, Good-fellows, etc. Bankers and money-brokers, no doubt, sometimes show kindness to the poor, but it does not hence follow that banks and money-shaving establishments are charitable institutions. Neither does it follow that secret societies are charitable because their members, in case of sickness or death, are entitled to a certain portion of the funds which they themselves have contributed as initiation fees and quarterly dues, while those who are in real want can not even become members.

What charity is there in persons pledging themselves to aid each other in sickness or other misfortune, and to let widows and orphans, the lame and the diseased, and the wretchedly poor, perish with hunger and cold? It may not be improper for A, B, and C to promise that they will take care of each other in sickness, and that in case of the death of one of them his dead body shall be buried by the survivors. It may, also, not be improper for a man to get his life or his property insured.