SECRET SOCIETIES
A Discussion of Their Character and Claims
by
REV. DAVID MACDILL, JONATHAN BLANCHARD, D. D., AND EDWARD BEECHER, D. D.
'Have no fellowship with the unfruitful works of darkness, but rather 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 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 very ancient origin. They existed among the ancient Egyptians, Hindoos, Grecians, Romans, and probably among nearly all the pagan nations of antiquity. This fact, however is neither proof of their utility nor of their harmlessness. Slavery, despotism, cruelty, drunken falsehood, and all sorts of sins and crimes have been practiced from time immemorial, but are none the less to be reprobated on that account.
2. The facts that these associations had no existence among the Israelites, who, alone of all the ancient nations, enjoyed the light of Divine revelation, and that they originated and flourished among the heathen, who were vain in their imaginations; whose foolish heart was darkened, and whom God gave up to uncleanness through the lusts of their own hearts (Rom. i: 21-24), is a presumptive proof that their nature and tendency are evil. We do not claim that all the institutions among God's ancient people were right and good; nor that every institution among the heathen was sinful and injurious; still, that which was so popular among those whom the Bible declares to have been filled with all unrighteousness; that which was so pleasing to men whom God had given over to a reprobate mind and to vile affections (Rom. i: 26-28); that which made a part of the worship which the ignorant heathen offered up to their unclean gods, and which was unknown among God's chosen people, is certainly a thing to be viewed with suspicion. A thing of so bad origin and so bad accompaniments we should be very slow to approve. The fact that many good men see no evil in secret societies, and that many good men have been and are members of them, is more than counterbalanced by the fact that many good men very decidedly disapprove of them, and that, from time immemorial, men of vile affections and reprobate minds, men whose inclinations and consciences were perverted by heathenish ignorance and error, and by a corrupt and abominable religion, have been very fond of them.
3. Doubtless the authors and conductors of the ancient mysteries made high pretensions, just as do the modern advocates of secret societies. Perhaps the original design of the ancient mysteries was to civilize mankind and promote religion; that is, pagan superstition.
But whatever may have been the design of the authors of them, it is certain that they became schools of superstition and vice. Their pernicious character and influence were so manifest that the ancient Christian writers almost universally exclaimed against them. (Leland's Chr. Rev., p. 223.) Bishop Warburton, who, in his "Divine Legation," maintains that the ancient mysteries were originally pure, declares that they "became abominably abused, and that in Cicero's time the terms mysteries and abominations were almost synonymous." The cause of their corruption, this eminent writer declares to be the secrecy with which they were performed. He says: "We can assign no surer cause of the horrid abuses and corruptions of the mysteries than the season in which they were represented, and the profound silence in which they were buried. Night gave opportunity to wicked men to attempt evil actions, and the secrecy encouragement to repeat them." (Leland's Chr. Rev., p. 194.) It seems to have been of these ancient secret associations that the inspired Apostle said, "It is a shame even to speak of those things which are done in secret." (Eph. v: 12.)
4. In view of these facts, the antiquity of secret societies is no argument in their favor; yet it is no uncommon thing to find their members tracing their origin back to the heathenish mysteries of the ancient Egyptians, Hindoos, or Grecians. (See Webb's Freemason's Monitor, p. 39.) Since the ancient mysteries were so impure and abominable, those who boast of their affinity with them must be classed with them of whom the Apostle says, "Their glory is in their shame" (Phil, iii: 19.)
CHAPTER II.
THEIR SECRECY.
1. One of the objectionable features of all the associations of which we are writing is their secrecy. We do not say that secrecy is what is called an evil or sin in itself. Secrecy may sometimes be right and even necessary. There are family secrets and secrets of State.
Sometimes legislatures and church courts hold secret sessions. It is admitted that secrecy in such cases may be right; but this does not prove that secrecy is always right. The cases above-mentioned are exceptional in their character. For instance, a family may very properly keep some things secret; but were a family to act on the principle of secrecy, they would justly be condemned, and would arouse suspicions in the minds of all who know them. Were a family to endeavor to conceal every thing that is said and done by the fireside; were they to invent signs, and grips, and passwords for the purpose of concealment; were they to admit no one under their roof without exacting a solemn oath or promise that nothing seen or heard shall be made known, every one would say there is something wrong. So, too, if a church court would always sit in secret; were none but members at any time admitted; were all the members bound by solemn promises or oaths to keep the proceedings secret, and were they to employ signs, grips, and passwords, and to hold up horrid threats, in order to secure concealment, such a church court would lose the confidence of all men whose esteem is of any value. Such studious and habitual concealment would damage the reputation of any family or church court in the estimation of all sensible people. The same result would follow in case a Legislature would endeavor, as a general thing, to conceal its proceedings. As to State secrets, they generally pertain to what is called diplomacy; and even in straightforward, manly diplomacy there is generally no effort at concealment. In our own country, Congress very often asks the President for information in regard to the negotiations and correspondence of the Executive Department with foreign governments, and almost always the whole correspondence asked for is laid before Congress and published to the country. It is very seldom that the President answers the call with a declaration that the public welfare requires the correspondence to be kept secret. Besides this, the concealment is only temporary. It is never supposed that the secrecy must be perpetual. It is true that many diplomatists--perhaps nearly all the diplomatists of Europe--do endeavor to cover up their doings from the light of day. It is also true that the secrecy and deceit of diplomatists have made diplomacy a corrupt thing. Diplomacy is regarded by many as but another name for duplicity. Talleyrand, the prince of diplomatists, said "the design of language is to conceal one's thoughts." This terse sentence gives a correct idea of the practice of secret negotiators. With regard, then, to State secrets, we remark that real statesmen do not endeavor to cover up their doings in the dark, and that the practices of diplomatists, and the reputation they have for duplicity, are not such as should encourage individuals or associations to endeavor to conceal their proceedings.
We see nothing in the fact that there may be secrets of State to justify studied and habitual secrecy either in individuals or associations.
2. The impropriety of habitual concealment may be further illustrated.
An in
dividual who endeavors to conceal the business in which he is engaged, or the place and mode of carrying it on, exposes himself to the suspicion of his fellow-men. People lose confidence in him. They feel that he is not a safe man. They at once suspect that there is something wrong. They do not ask or expect him to make all his business affairs public. They are willing that he should say nothing about many of his business operations. But habitual secrecy, constant concealment, unwillingness to tell either friend or foe what business he follows, or to speak of his business operations, will cause any man to be regarded as destitute of common honesty. This fact shows that, in the common judgment of men, constant concealment is suspicious and wrong. Wherever it is practiced, men expect the development of some unworthy purpose.
We regard secrecy just like homicide and other actions that in general are very criminal. To take human life, as a general thing, is a very great crime; but it is right to kill a man in self-defense, and to take the life of a murderer as a punishment for his crime. 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.
3. 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:
"If the secrets of Masonry are replete with such advantages to mankind, it may be asked, Why are 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 ga
therings 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.
Secret Societies by Edward Beecher Page 1
