"But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea, and your nay, nay, lest ye fall into condemnation." (James v: 12.) Does not this command condemn those who swear to keep secret they know not what, and to fulfill obligations which devolve upon them as members of an association, before they know fully what that association is, or what those obligations are? Should not every one consider himself admonished not to swear such an oath lest he fall into condemnation? Again: Our Savior says, "Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great king. Neither shalt thou swear by thy head, because thou canst not make one hair white or black; but let your communication be yea, yea, nay, nay; for whatsoever is more than these, cometh of evil." These words were spoken in condemnation of those who employed oaths frequently and on improper occasions. They should make every one hesitate in regard to swearing, in any form, on his initiation into an order the obligations and operations of which have not yet been revealed to him. Once more: "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God, for God is in heaven and thou upon earth; therefore, let thy words be few." (Eccl. v: 2.) Is it not a rash thing to bind one's self by the oath of God to keep secret things as yet unknown, or to bind one's self to conform to unknown regulations and usages? In view of these declarations of the Word of God, it certainly would be well to avoid taking such oaths as generally are required of the members of secret associations at their initiation.
The promise required of candidates at their initiation, whether there be an oath or not, is also, at least in many cases, improper and sinful. For instance, the "candidate for the mysteries of Masonry," previous to initiation, must make the declaration that he "will cheerfully conform to all the ancient established usages and customs of the fraternity." (Webb's Freemason's Monitor, p. 34.) Grosch, in his Odd-fellows' Manual, directs the candidate at his initiation as follows: "Give yourself passively to your guides, to lead you whithersoever they will." (P. 91.) Again, in regard to initiation into a certain degree, he says: "The candidate for this degree should be firm and decided in his answers to all questions asked him, and patient in all required of him," etc. (P. 279.) In the form of application for membership, as laid down by Grosch, the applicant promises as follows:
"If admitted, I promise obedience to the usages and laws of the Order and of the Lodge." (P. 378.)
These declarations, by reliable authors, plainly show that both in Masonry and Odd-fellowship obligations are laid on members of which, at the time, they are ignorant. Candidates for Masonry must promise to conform, yes, "cheerfully conform to all the ancient established usages and customs of the fraternity." The application for membership in the association of Odd-fellows must be accompanied by a promise of obedience to the usages and laws both of the whole Order and of the lodge in which membership is sought. No man has a right to make such a promise until he has carefully examined the usages, and customs, and laws referred to. While he is ignorant of them, he does not know but some of them or all of them may be morally wrong. Before the candidate has been initiated, he has not had an opportunity of acquainting himself with all the laws, usages, and customs which he promises to obey. Is not such a promise condemned by the divine injunction, "Be not rash with thy mouth?" Is not the man who promises to obey regulations, customs, and usages before he knows fully what they are as blameworthy as the doubtful eater of meats, who, the inspired apostle tells us, is damned for doing what he is not confident is right? The candidate for initiation into Odd-fellowship must "give himself passively to his guides." Such demands indicate the spirit which secret associations require of their members. They must surrender the exercise of their own judgment, and permit themselves to be blindly led by others. No man has a right thus to surrender himself passively to the guidance of others. Every man is bound to act according to his own judgment and conscience. Before a man promises to obey any human regulations, or to conform to any usage or custom, he is bound to know what that regulation, usage, or custom is, and to see that it is morally right. To do otherwise is to sin against conscience and the law of God.
Besides this, the promise to "preserve mysteries inviolate," made before they have been made known to the promiser, is condemned by sound morality. He may have heard the declaration of others that there is nothing wrong in "the mysteries," but this is not sufficient to justify him. A man is bound to exercise his own reason and conscience in regard to all questions of morality.
No man has a right, at any time, to lay aside his reason and conscience and allow himself to be "guided passively" by others. Every man is bound to see and decide for himself in every case of duty and morals. We should not let the church of Christ even decide for us in such matters, much less some association, composed, it may be, of infidels, Mormons, Jews, Mohammedans, and all sorts of men except atheists. (See pages 37, 31.) A band of such men may have secrets very immoral in character, and which it would be a violation of God's law to preserve inviolate. To promise beforehand that any "mysteries" which they may see fit to enact and practice shall be forever concealed, is to trifle with conscience and morality. It is useless to plead that a member can withdraw as soon as he discovers any thing wrong in the regulations and usages which he is required to obey. Every one who joins such an association as those under consideration must make up his mind to do so before he knows what "the mysteries" are, and he must promise (either with or without an oath) that he will preserve them inviolate before "the brethren" will intrust them to him. The possibility of dissolving his connection with the association afterward does not exonerate him of promising to do he knows not what--of laying aside his own conscience and reason, and yielding himself "passively" to others. The promise of secrecy and of obedience to unknown regulations and customs, required at the initiation of candidates into such associations as we are considering, is, therefore, a step in the dark. It involves the assuming of an obligation to do what may be morally wrong, and is, therefore, inconsistent with the teachings of the Word of God and the principles of sound morality.
CHAPTER IV.
Their Profaneness.
Another evil connected with secrecy, as maintained by the associations the character of which is now under consideration, is the profane use of sacred things in ceremonies, celebrations, and processions. This evil has, perhaps, no necessary connection with secrecy, but has generally in fact. The "secret societies" of antiquity dealt largely in religious ceremonies. It is the frequent boast of Masons, Odd-fellows, and others, that their associations correspond to those of ancient times. There is, indeed, a correspondence between them in the use of religious rites. Those of ancient times employed the rites of heathenish superstition; those of modern times are, perhaps, as objectionable on account of their prostituting the religion of Christ. The holy Bible, the word of the living God, is used by Masons as a mere emblem, like the square and compass. The pot of incense, the holy tabernacle, the ark of the covenant, the holy miter, and the holy breastplate are also employed as emblems, along with the lambskin and the sword pointing to a naked heart. At the opening of lodges and during initiations, passages of Scripture are read as a mere ceremony, or as a charge to the members in regard to their duty as Masons. Thus a perverse use of holy Scripture is made in the application of it to matters to which it has no reference whatever. (Freemason's Monitor, pp. 92, 19-181). Even the great Jehovah is represented in some of their ceremonies by symbols. His all-seeing eye is represented by the image of a human eye. (Freemason's Monitor, pp. 85, 290.) Masonry also profanes the name and titles of God. God alone is to be worshiped; he alone should be addressed as the Most Worshipful Being. But Masonry requires the use of such language as follows: "The Most Worshipful Grand Master," and "The Most Worshipful Grand Lodge." God alone is Almighty, but Masons have their "Thrice Illustrious and Grand Puissant," and their "Thrice Potent Grand Master." God alone is perfect, but Masons have a "Grand Lodge of Perfection" and a "Grand Elect Perfect and Sublime Mason." (Monitor, pp. 187, 219; Monitor of Free and Accepted Rite, pp. 52.) Christ is the great High Priest, and Aaron and his successors were his representatives, but Masons have a "High Priest," a "Grand High Priest," yea, a "Most Excellent Grand High Priest." At the installation of this so-called High Priest, various passages of Scripture treating of the priesthood of Melchisedec and of Christ are used. (Webb's Monitor, pp. 178-181, 187.)