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.
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. (Matt. xx: 23.) 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. (1 Sam. xx: 3; 1 Kings i: 29.) 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: "No oath, as was once supposed, is administered to the candidate." (App. to Proceedings of Grand Lodge, 1859, p. 10.) Yet Grosch, in his Odd-fellows' Manual, speaks of an "appeal to heaven" in the initiation, at least, into one of the degrees. (P. 306.) 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: "But he that doubteth is damned if he eat, because he eateth not of faith; for whatsoever is not of faith is sin." (Rom. xiv: 22, 23.) 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. The apostle also condemns the conduct of those who "understand neither what they say nor whereof they affirm" (1 Tim. i: 7.) 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? (Rom. xiv: 23.)
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: