p. 86 | Secret Societies by John Byington

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Aug 9, 1864

Secret Societies.

By John Byington

It is not our design in this short article to single out any particular secret society and deal blows upon that, but to speak of them collectively; for we consider they are all of a similar character, although aiming at different objects. There is a regular grade of these societies from "Knights of the Golden Circle" and "Free Masons," down to "Good Templars," &c. The fact that those who pass through the degrees of one of these societies are almost sure if able to immediately merge into another, is proof of their similarity, and would look as though the milder societies were only preparatory schools for the higher order. We have known several of our acquaintances who have commenced the scale by uniting with the Cadets, now called Templars. From that they went to "Sons of Temperance," and then on to "Odd Fellows," and "Masons"—passing through the degrees of one society, taking degree after degree in others, hunting for something, which alas! they never find.

There are many points of similarity in these societies, some of which we will present. Their workings, whatever plans are to be devised, are in the secret place. They all have a money consideration for membership. They have weekly dues to be paid, and expel their members for neglect for a time to pay their dues. All profess to be charitable institutions, to help those in distress, or sickness. They provide for the funeral expenses of the dead, and relief for the widow and orphans of members. All claim that they are pursuing a good object. Temperance, Charity, or something good. And we might add; they all have their show of regalia which is just calculated to lure many an unwary one into their fold.

It is our design however in this article to present reasons why the people of God should not unite with any such secret organizations. There are good reasons why we should unite with none of them. While there are still other, and forcible reasons why we should not unite with particular ones. Whatever may be the professed principles of these societies, they are not carried out by any of them in such a manner as to exclude the profane swearer or infidel from joining them. So we see that a Christian in joining such an association, is brought into the closest fellowship with revilers against God and his holy law. It is a startling fact that in some of the higher societies, Masons and Odd Fellows, it is declared to be wrong to offer a prayer "that contains language offensive to any individuals of any religious denomination enrolled among our members." As their membership embraces Hindoos, Pagans, Mahometans, Jews, and professed Christians, prayers offered in their presence must be offered in such a way that Pagans and all will not be offended.

"Then it is unmasonical to offer prayer in the Lodge in the name of our alone adorable Redeemer, the Lord Jesus Christ. Masonry claims a date of existence anterior to the advent of Christ. . . . Of course none prayed in the name of Christ then; and if Masonry is substantially the same now as then, it must be evident that to pray in the name of Christ is unmasonical.

"Masonry claims to unite into one common brotherhood all the great divisions of mankind, Christians, Jews, Mahometans and Pagans. . . . A Lodge composed of these different classes would, if a prayer were offered in the name of Jesus Christ, be scattered to the four winds at once. Under these circumstances, Christ must be left outside the lodge, and within, the Christian brother must 'deny the Lord that bought him.'"

The above quotations are from Cyrus Prindle's tract on Masonry and Odd Fellowship, published at the Wesleyan Office, Syracuse, N. Y., p. 8. The writer gives proof in his tract that this is the sentiment of Masons and Odd Fellows. He quotes from the Philadelphia Christian Instructor a correspondence published in 1859 in the Masonic Mirror and Keystone, for June 29th. We give a part of it:

Question signed C. A., Terre Haute, Ind., June 15th 1859. "Is it Masonic to have a strictly Christian prayer at opening and closing a Lodge, such a prayer as all Masons cannot conscientiously join?" The question was explained by the questioner as touching those who prayed in the name of Christ. Mark the reply: "It is altogether superfluous to reply to the question, because the prayers referred to conflict with the universality of Masonry, which must be patent to every Mason who has the least knowledge of the principles upon which the Masonic order is based.

"We refer our correspondent to the prayer of Solomon as ancient authority. . . . All invocations in a Masonic Lodge must be addressed to God, and to God only. Anything that conflicts with the universality of Masonry, is wrong." The Ashlar, another Masonic publication which calls the Keystone "That veteran Masonic periodical," in its issue of March, 1856, says on this question: "Anything which draws a distinction between religions, or more properly between religious sects, has nothing to do with Masonry." After speaking of Mahometans, Hindoos and Jews, who reject the New Testament, the writer says: "The Christian has no more right to blackball the Jew than the Jew has to blackball the Christian; and either who uses his influence to prevent the initiation of the others for the reason indicated, disregards the ancient landmarks, and pursues a course which if generally adopted would in a few years destroy our institution."

In 1846, the same subject came before the Grand Lodge of Odd Fellows of the United States, and it was resolved that no prayer should be used thereafter, "that contains language offensive to any individuals of any religious denomination enrolled among our members."—Odd Fellowship, &c., by M. W. Holmes, 1851.

It is not our design in this article to go into a description of all the features of secret societies, but as expressed above, to present some reasons why Christians should not join them. And as to the Masons and Odd Fellows, we might, for the reasons already presented, say with John Newton, "I make it a rule of Christian duty, never to go to a place where there is not room for my Master as well as myself."

But as our main plea is to be against secret societies in general, we will not dwell upon particular cases. Our first objection to secret societies as a whole is, that their manner of working disagrees with the Bible teaching, which demands of us an open and frank course, and is explicit in its testimonies against working in secret. The Saviour is our pattern; and the testimony of the apostle is, that we should "walk even as he walked." He says: "He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." John iii, 21. Again, he says of himself: "I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing." John xviii, 20. This is the testimony of our Saviour when he is on trial for his life. He could then boast that his teaching and course was all open to the gaze of the people, and they knew what he had said. How different would have been the case if he and his disciples had done their charitable deeds only to a few members of a secret lodge.

Paul says: "And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made manifest by the light; for whatsoever doth make manifest is light." Again, "If our gospel be hid, it is hid to them that are lost." But if secret societies have a gospel to preach, those outside of their lodges must be the lost, for their preaching is done in the secret lodge, and "their works are in the dark."

Isaiah speaks thus: "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?" Chap. xxix, 15. While the truth of God is calculated to "bring to light the hidden things of darkness," and "make manifest the counsels of the heart," and to lead us to pursue a frank and open course, these secret societies exalt secretiveness as one of the highest of virtues. And indeed if all the members of any one secret society fail to observe secrecy they destroy that society at once. "So great stress is laid upon this particular quality of virtue, that it is enforced among Masons under the strongest penalties and obligations." Masonic Constitution p. 8, printed 1815.

Our second reason why Christians should not unite with secret societies is that thereby they would be brought into direct fellowship with the teachings of the world which again conflicts with the teachings of the Bible. As we have before said, these societies embrace in their fellowship different classes of the unconverted, and to unite with them brings us into the closest fellowship with the ungodly. The Bible enjoins separation from the world. Says David, "I have not sat with vain persons, neither will I go in with dissemblers. I have hated the congregation of evil doers; and will not sit with the wicked. I will wash mine hands in innocency; so will I compass thine altar, O Lord." Ps. xxvi, 4-6. Solomon says: "My son, if sinners entice thee, consent thou not. If they say, . . . Cast in thy lot among us; let us all have one purse; my son, walk not thou in the way with them; refrain thy foot from their path." Prov. i, 10, 14, 15. But Paul's testimony is very explicit: "Be ye unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? . . . Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." 2 Cor. vi, 14, 15, 17, 18. This last text is very explicit and demands separation from the ungodly. Some have tried to avoid the force of the text by saying that it refers to marriage. But the text does not apply to marriage; for in that case it is said, "If the unbelieving depart let him depart;" but in this case it is referring to the righteous separating themselves from the wicked.

How can a Christian, who really desires a close walk with God, who has an understanding of the above scriptures, combine their sympathy and influence with a worldly society which has its festivals and levees, and where an appeal is constantly made to them to join in the partaking of wines, cigars, &c., after lodge hours. And as we have been informed by some who have been members of several of these societies, it comes to a pass finally that a man will be thought very stingy if he will not in his turn "Treat the company, or furnish them an oyster supper." It is no place for the children of God to go if they wish to follow the word of God.

But it is even plead by some of these societies that they do not profess to be as pure as the gospel requires Christians to be. The admission has also been made to us by several Masons that they did not suppose there was one in a hundred of their members that were even as pure as the principles of the society required of them. Says Rev. D. S. Welling, in an address delivered at Greenfield, Ind., June 23, 1860, and published at the request of the Masonic Lodge; "Would Christians, as such, always and everywhere live up to the standard of their discipleship, imitating Christ, then the necessity and usefulness of Masonry would not appear so manifest." "It is Christianity so far as it goes; but it does not profess to cover the whole ground. It comes in to supply a deficiency in the organism of society." We quote this because we suppose it is the real sentiment of every secret society. The Christian is required then by his high profession of doing God's will to perform every really righteous act that any of these secret societies may require of their members, and it looks to us like a sad lowering of the standard to come down to unite with ungodly men in their professed effort to carry out a part of what the gospel requires. It is not safe to deviate from the word of God under the pretense that thereby we shall benefit our fellow men.

But, says one, is it not right to labor to advance the cause of Temperance? That you know is what some of these societies are doing! I cannot better answer this than by presenting an extract from a correspondence on this subject between Bro. Baker of Ohio, and Bro. J. H. Waggoner, from the Review Vol. xvi. No. 5:

Bro. Baker says: "During the winter past, the friends started an organization of the Washingtonians, to which I felt it duty to give my name and influence. It has done a great deal of good; and a thrilling course of lectures recently given by Mr. Chance, the temperance lecturer, has thoroughly awakened the people on the subject, which they needed bad enough; but the difficulty is here; outside of their open organization, they have established an order of Good Templars, making it a test of temperance principle to join it.

"Now believing secret societies wrong in general, and contrary to the spirit of the gospel, which requires us to love, and seek the good of the universal brotherhood of man; let him be of whatever color, name or nation; not obliging the priest and Levite to return and take care of their fallen kinsman, because he is their kinsman, but because he is human, and needs their assistance—believing, I say, secret societies thus wrong in general, can a desirable end justify them in particular? . . . I sincerely believe they could do as well, if not better, by throwing open their doors, retaining their ritual and regalia, and working like good soldiers in the midst and very presence of the enemy; but so long as they will not do thus, what is one to do? 'Love God with all the heart, might mind and strength, and his neighbor as himself, in this particular!'"

Bro. Waggoner in replying to the above says: "We deny the right of any secret society to prescribe tests of temperance principle, or any other. On the contrary, the Christian is bound by principles of the highest order, to reject their fellowship. Their basis of brotherhood is unscriptural. Matt. xii. 48-50 . Their titles, regalia (insignia of royalty—Webster,) &c., are foolish, unchristian, and anti-republican. That which is wrong in general, cannot be justified in particular, for the supposed accomplishment of a desirable end. Rom. iii. 8, gives the doom of those who 'do evil that good may come.' Here is the Christian's test; 'And if a man also strive for masteries, yet he is not crowned except he strive lawfully.' 2 Tim. ii, 5.

"Secret temperance societies, we verily believe, have been a detriment to the cause of temperance. He who labors on principle does not value them, while he who values such tinsel and vain ornaments with high-sounding titles will not long rest content with these societies, but will pass on to Odd-Fellows and Masons."

J. H. W.

We quote the above because we endorse it. We would call attention to the fact that the great interest at Wauseon was gotten up by the temperance lectures and not by the secret society, and so it is in most places. We know not how the cause of temperance has prospered in Wauseon under Good Templars, but we know of several places where, as stated by Bro. W., the interest in the cause of temperance has waned away after the organization of such societies.

But the grand claim that is made for all these secret societies is, They are charitable institutions; that they "protect one another in distress." Yes, but this plan has often been perverted and persons relieved who should, and had it been otherwise would have been brought to justice. "They help in sickness." Yes, help their own members. If they help others it is because they have tender hearts and not because these societies make it obligatory upon them. "They pay the funeral expenses of members." Says Mr. E. P. Hart in an article on Masonry in the Earnest Christian for July 1864. "It is true they sometimes defray the funeral expenses of a deceased member, but this is no charity; for the man paid twenty or thirty dollars upon his admission into the Lodge, and has paid dues of five or six dollars every year since—certainly sufficient to bury one man, even with all the heathenish honors of Masonry." By changing the sums of money in the above and the name, it applies to any of the secret societies professing such assistance. On the benevolence of these secret societies we will make a few extracts from an article written by Bro. Waggoner against Sons of Temperance in 1851.

"1. It circumscribes benevolence. That cannot be charitable which denies aid to objects of charity. Whenever one class is selected as proper subjects of benevolence, to the utter exclusion of any other class, the action denotes selfishness, and not benevolence.

"2. The means of the poor are given to the rich. If a division be composed mostly of poor members, and among them should be a rich member, in case of sickness the rich member receives the contributions of the poor. The object of benevolence is to apply means where they are really needed.

"3. The money raised is applied in a manner foreign to benevolent purposes. This is shown in part by the fact last stated; it is further proved in that a large amount is laid out for emblems, regalia, &c., which neither benefit the wearers nor the community. Again, in the midst of great sickness the order has accumulated a large fund, which to answer the ends of benevolence, should have been given to the destitute."

That means to a great amount is accumulated by some of these professedly benevolent institutions is proved by a circumstance which happened in Boston last winter. The Winthrop House near the Boston Common, was destroyed by fire. Great lamentation was made over it. Among other things stated in the daily papers concerning it, was that in the building was the lodge of Masons, Odd Fellows, and, we think Sons of Temperance; and that these societies had lost in furniture, emblems and regalia about sixty thousand dollars!

Again Bro. W. says: "4. The order is but an agent for mutual aid. Its charity does not extend beyond its own members. In this respect its benevolence is on par with that of any mutual insurance company—and no higher. Mr. Vinton, in his lectures in this place, said that no member had to ask the gift of any sum for his benefit; he had it there in deposit—it was his own, and he had a right to claim it."

Again Bro. W. says of its benevolence: "It assists those and those only who are able to pay. The gospel in its teachings on this point, is very explicit; 'When thou makest a dinner or a supper call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbor; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind.' Luke xiv, 12, 13. Here is a precept of pure benevolence. But the order, as an institution for mutual aid and honor, acts directly contrary to this divine injunction, its action being faithfully delineated by the Saviour in Luke vi, 34: 'For sinners also lend to sinners to receive as much again.'"

What is said here by Bro. Waggoner concerning the Sons of Temperance is true of every one of these secret societies who lay claim to being charitable associations.

A person whose sympathies are once enlisted in these societies has created in him a morbid appetite to learn more of the secrets of the Lodge. For he is known that in some of these societies a simple initiation into the Lodge does not discover to you all the mysteries of the craft. The idea is kept before you that there is something up higher that it will add greatly to your happiness to know, and indeed it is not so pleasant to be requested to leave the Lodge while members of a higher degree transact their business. This is not only true of those who enter lodges with many degrees; but those who enter the scale of secret societies will be lured on by some of the members of the lodge that belong to higher societies who will continually be saying "Oh! this is good, but then the other society is so much nicer, and then your regalia here does not begin with ours. Won't you join us?"

Suppose we are pointed to a large house with several stories and many rooms in each story. We are told there is a quantity of gold for us somewhere in that house, and it is probably on the first floor and may be in the first room we shall enter. It is true you will have to pay a fee to get into the house and a fee at the door of every room you enter but then the gold is worth having, and if you should not find it in the first room, the rooms are so nice and you will be so happy that that will not signify. You are induced to pay a fee and enter the house, you search one room the gold is not there. You go into another room, it is not there, and so on and on, through room after room, but you do not find the gold. True you see tinselry and gaudy show in every room, but you do not find your gold.

Such to us are secret societies. The only safe position we see to avoid this net of Satan, is to flee from the first step in that direction, enter not the first of these secret associations, lest you sin against God and are drawn deeper and deeper into the allurements and follies of the world.

We would say in conclusion that we have consulted with many of the ministers and leading brethren of Seventh-day Adventists, and the view of secret societies herein advanced, so far as we can learn, is that invariably entertained by them.

JOHN BYINGTON, J. N. LOUGHBOROUGH, GEO. W. AMADON. } Gen. Conf. Com.