A PAPER ADOPTED BY THE GENERAL ASSOCIATION OF ILLINOIS OF THE CONGREGATIONAL CHURCHES, AT THEIR MEETING IN OTTAWA, 1866.
[CHAPTER I] [CHAPTER II] [CHAPTER III]
The topics committed to us involve the following points:
[1. The moral character of secrecy]. Is it an element of an invariable moral character? and, if so, what? and, if not, what are the decisive criteria of its character?
[2. Associations or combinations involving secrecy]. Are they of necessity right or wrong? If not, what are the decisive criteria?
[3. Religious rites and worship in societies or organizations, open or secret]. Are any kind allowable? and, if so, what?
I. Secrecy, Its character.
A presumption against secrecy arises from the known fact that evil-doers of all kinds resort to secrecy. This is for two reasons: (1.) To avoid opposition and retribution; and, (2,) to avoid exposure to disgrace. The adulterer seeks secrecy; so do the thief and the counterfeiter; so do conspirators for evil ends.
Secrecy, whenever resorted to for evil ends, is wrong. But may it not be resorted to for good ends? and is it not recognized as often wise and right in the Word of God? We answer in the affirmative. There is a certain degree of reserve, or secrecy, that should invest every individual. Our whole range of thought and feeling ought not to be promiscuously made known. There is a degree of secrecy necessary in the order, social intercourse, and discipline of the family. There is secrecy needed in dealing with faults and sins. Christ adopts this principle in his discipline. He says, "Tell him his fault between him and thee alone. If he repents, conceal it." There are confidential communications for important ends, or for council.