Report of Committee on Freemasonry
By B. G. Stillman
From the Sabbath Recorder. Report of a Committee appointed for the purpose by the Seventh-day Baptist Church of De Ruyter, N. Y. Your Committee appointed to inquire into the nature and workings of the institution of Freemasonry, and to report what position, in their opinion, the church ought to take in reference to its fellowship of the order, would respectfully submit the following as their report:— The institution of Freemasonry appears to be a system of religious rites and ceremonies, claiming to be of divine origin, and founded on the principles revealed in the Bible. In support of this view, we quote from some of their standard works. Salem Town, in his book entitled “Speculative Freemasonry,” says, “The principles of Speculative Freemasonry have the same co-eternal and unshaken foundation, contain and inculcate the same truths, in substance, and propose the same ultimate end, as the doctrines of Christianity.” (See page 13 of said work.) Another author, Charles Scott, A. M., Grand Master of the Grand Lodge of the State of Mississippi, in his work entitled “Analogy of Ancient Craft Masonry,” says: “Freemasonry is founded on the truths contained in the Holy Scriptures, and its design is to teach those doctrines which essentially relate to the temporal and eternal destinies of our race.” (See pages 13 and 14.) Again, on page 63, he says: “Masonry is founded on faith in God, hope of immortality, and charity to all mankind; and it is by the practice of these virtues, that the Mason expects to find access to Him who is the subject of faith, the object of hope, and the eternal foundation of charity.” In corroboration of this sentiment, we often find inscribed upon tomb-stones erected in memory of deceased members of the order, without reference to their religious character, words like the following: “Holiness to the Lord”—“Faith, Hope, Charity.” The ceremonies and sentiments of the Masonic burial-service convey the impression that the deceased, by virtue of his Masonic character and relations, has been transferred from the “Lodge below to the Grand Lodge above.” We also learn from the Masonic Manual, pages 31 and 32, that the Lodges were anciently dedicated to King Solomon; but that, on the plains of Jerusalem, they entered into solemn compact, and agreed that henceforth all Lodges should be dedicated to St. John the Baptist, and St. John the Evangelist, who, it is claimed, were patron saints of the order. Hence the observance of “St. John’s day.” At the consecration of Lodges, they sing, “Hail, Masonry divine,” &c. The rites and ceremonies, as contained in their ritual, are largely interspersed with Scripture readings, and the reading or saying of prayers—equal in sanctimonious mummery to the religious services of the Roman Catholic church. Now, if Freemasonry is what it claims to be, there is scarcely a need of any other system of religion. If the practice of Masonic virtues will secure the same end proposed to be secured by Christianity, what does it matter which system we embrace—a salvation being the end of both? But to your Committee there seems to be a very wide difference in the two systems. The hope of Masonry is founded on the practice of the Masonic virtues; while the hope of Christianity is founded on the atonement and mediation of Christ. Masonic Lodges are composed of those of all religions, and those of no religion. Masonry embraces in its fraternity the deist, the infidel, the Universalist, and the irreligious of almost every shade. And yet they hope to be saved by the practice of Masonic virtues, and finally take their places in “the Grand Lodge above.” Hence it is that seldom, if ever, is an adhering Mason converted to Christianity. This can be nothing else than a delusion of the devil! And yet professed Christians are giving it countenance and encouragement! 2. We notice that Freemasonry and Christianity are decidedly antagonistic in their character. Freemasons tell us that Masonry is at least the hand-maid of Christianity. If this be so, why is it that so many of them are in love with the hand-maid, and at the same time so much dislike the mother? And how is it that they love Bible truth when incorporated into the system of Freemasonry, and do not love those truths in the system of revelation where they belong? Let those who advocate that Masonry is founded on Christianity, reconcile this thing. Again, if Freemasonry is, as is claimed, a system of religion, is it not a rival system to that of Christianity, and hence anti-Christian? Said the great Author of Christianity, “He that is not with me, is against me; and he that gathereth not with me, scattereth abroad.” Said the great apostle to the Gentiles, “Though we, or an angel from Heaven, preach any other gospel to you than that which we have preached to you, let him be accursed.” But let us notice other points of antagonism. Christianity is a public institution, holding forth its blessings, instructions, and obligations, to the entire race of man. Jesus bids his disciples, “Go ye into all the world and preach the gospel to every creature.” For this purpose are churches organized—to carry out the great commission—to make known to all men the mysteries of his gospel—to be the light of the world—a city set on a hill; and Jesus commands his disciples to let their “light shine before men,” and “not put it under a bushel,” or “under a bed,” or in a secret chamber. On the other hand, Freemasonry is founded on the most profound secrecy, in everything pertaining to what are called the mysteries of the order. Every individual member is under the death penalty to observe this secrecy. To this end is he made to swear, in the presence of Almighty God, that he will “always hail, ever conceal, and never reveal, any art or arts, part or parts, point or points, of the secret arts and mysteries of ancient Freemasonry, which he has received, is about to receive, or may be hereafter instructed into; that he will not write, print, stamp, stain, hew, cut, carve, indent, paint, or engrave it, on anything movable or immovable, under the whole canopy of heaven, whereby or whereon the least letter, figure, character, mark, stain, shadow, or resemblance of the same may become legible, or intelligible, to himself or to any other person in the known world, whereby the secrets of Masonry may be unlawfully obtained through his unworthiness.” Then comes the penalty in its most terrific form: “To all which I do most solemnly and sincerely promise and swear, without the least equivocation, mental reservation, or self-evasion of mind in me whatever, binding myself under no less penalty than to have my throat cut across, and my tongue torn out by the roots, and my body buried in the rough sands of the sea at low water mark, where the tide ebbs and flows twice in twenty-four hours. So help me God, and keep me steadfast in the due performance of the same.” Language cannot be put together so as to form a more binding obligation to secrecy. Now look at Christianity and its sacred obligations. All the disciples, from the highest to the lowest, ministers and lay members, male and female, are to do all in their power to make all men see what is the fellowship of this great mystery of redeeming love. Nothing pertaining to this system is allowed to be concealed, not a particle of its light to be put under a bushel, not a precept to be hid, while the poor adherent of Masonry is not permitted to utter one syllable, or letter, or mark, in any shape whatever, whereby any of the so-called secrets of the order shall be made known under the penalty as above stated. What a contrast! On the one hand, the followers of Christ are busily engaged in making known the mysteries of redemption. On the other hand, the members of “Ancient Craft Masonry” are employing their time, talents, and property, to conceal their arts and mysteries in the dark abodes of the lodge room. The Masonic husband receives what is termed sublime and useful knowledge, which he must not impart to his wife even. He passes through ceremonies67which he must not disclose to her on pain of death. Suppose a Christian church were to form such a league, make its members bind themselves under such penalties, that they will ever conceal, and never reveal, the principles of their religion outside the church. But why would not this course be as justifiable in a church as in a Masonic lodge, if both embrace the same principles? Salem Town tells us that the same system of faith, and the same practical duties taught by revelation are contained in, and are required by, the Masonic institution. Yet they swear that this same system of faith and the same practical duties they will ever conceal and never reveal. Here is perfect antagonism. The great Teacher hath said, “Light is come into the world, and men love darkness rather than light, because their deeds are evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth the truth cometh to the light, that his deeds may be made manifest that they are wrought in God.” He also said, “Thou shalt not forswear thyself,” &c. But the institution of Freemasonry requires its subjects to bind themselves, by solemn oath, to keep, they know not what, but anything that shall be committed to them as such, in Masonic style, under no less penalty than to suffer death in the most inhuman and barbarous manner. Well did the venerable John Quincy Adams say, in his “Letters on Freemasonry,” that “the entered apprentices’ oath, obligation, and annexed penalty is in itself vicious, and such as ought never to be administered by man to man. It is an oath of which a common cannibal ought to be ashamed.” Further evidence of antagonism between Masonry and Christianity appears in the fact that one half of the human family, or more, are shut out of Masonic Lodges, and are not permitted to participate in the wisdom, and knowledge, and “sublime teachings” there inculcated. The entire female portion of the human race are excluded, to begin with. Then those of doubtful sex; all minors, or “those of non-age;” all “old men in dotage,” however worthy; those who are physically deformed, or are “not upright in body,” are also excluded. Where, then, is the charity about which Masonic books and professions are so loud spoken? It all simmers down to exclusiveness, and ends in selfishness. Every Master Mason is made to swear, that he will “never be at the initiating of a woman,” and “that he will never violate the chastity of a brother Mason’s wife, mother, sister, or daughter, knowing them to be such.” So far Masonry is reformatory. But suppose he don’t “know them to be such”—what then? And why should not the so-called sublime institution bind him to regard with Christian purity all others as well? Dark spots are these, and not in harmony with the religion of Christ. Christianity makes no distinctions. “There is neither male nor female, but ye are all one in Christ Jesus.” The poor, the lame, the halt, the maimed, and the blind, are all eligible to the benefits of Christianity. Again, Christianity teaches us to “call no man master, for one is your Master,” &c. But Masonry inculcates the opposite sentiment, and adopts the appellation of Master, “Grand Master,” “Most Worshipful Master,” “Sovereign Master,” “Most Puissant Grand Master,” “Thrice Illustrious Grand Master,” &c.; all of which savors strongly of man worship, which is forbidden. Many other points of antagonism might be shown, but the above is sufficient for the present. Secondly, we are to consider its workings. If we have arrived at a correct knowledge of the nature of the institution, which the foregoing exhibits, its workings and fruits must be apparent. “Men do not gather figs from thistles,” nor “grapes from thorns.” Nor does a fountain that is bitter send forth sweet waters. Observation, research, and philosophy, force us to the conclusion, that all secret societies stand in the way of the world’s progress. A bad institution ought not to be secret, because secrecy is favorable to the abuse of power, and to the perpetration of crime. A good institution need not be secret, because truth challenges the severest scrutiny, and all valuable knowledge is for the world, and hence has no need of curtains of concealment. Evil works instinctively incline to darkness; hence secrecy is always a ground of suspicion. Even a good cause—temperance, for instance—invalidates its claim to the confidence of honest men the very moment it gets into a secret chamber, and attempts to fight in ambush. How much greater would be the triumphs of temperance, if all of its friends would run up their colors without disguise, and march to the contest in open day! But the mania for secret societies, how extensive and fearful it has become! Were it confined to “men of the world,” the evils resulting therefrom would be far less. But, alas! Doctors of Divinity lead the way, and lesser lights follow in their wake. Of course multitudes of the laity feel justified in following in the footsteps of those who claim to be religious teachers. Thus it would seem that Christ and Belial are practically united. But such cannot be the case; for Christ and Belial have no concord. Neither has “righteousness any fellowship with unrighteousness.” But believers may become unequally yoked together with unbelievers. But the command of the Lord, by the mouth of the apostle, is, “Wherefore, come out from among them, and be ye separate, saith the Lord, and I will receive you.” Christians should remember, that they are a peculiar people, and must occupy a high plane of moral purity, or be shorn of their strength. Again, distraction and difficulty in churches, are among the fruits resulting from this unholy alliance. When a certain portion of the membership become allied by ties of fraternal affection to those not connected with the church, what becomes of that love by which we are to know that we have passed from death unto life? And, how it impairs confidence among brethren for a portion of them to form a league with men outside the church, and many times with irreligious men and enter into compact with an organization for carrying out some unknown project in secret, thus requiring a division of interest, of time, of talents, and means, and all this when the entire energies, means, and talents, are required to carry forward Christian and church enterprises. In view of these facts, it is unquestionably the duty of the Masonic church member to withdraw from the Masonic alliance, and have “no fellowship with the unfruitful works of darkness, but rather reprove them.” It is, therefore, the opinion of your Committee, that the church should not in any wise become responsible for the perpetuity of so great an evil, by having association with it, or by giving countenance thereto, in any manner whatever. But we recommend that the church cheerfully accept and abide the sentiment of the General Conference, as expressed from time to time, on that question (see History of the General Conference, pages 286, 287, 288, and 289; also minutes of that body published since), and declare open hostility to the practice of evil, however popular, and carry on the warfare against the powers of darkness, however specious the form in which the enemy makes his appearance, whether as an angel of light, or unmasked, exhibiting all his native ugliness. The church cannot take neutral ground on this question and long remain the church of Christ. The prince of demons could not invent a system more at variance with Christianity than is Freemasonry in all its essential features. B. G. Stillman,
Chairman of Committee.
DeRuyter, May 28, 1871.