corruption, this eminent writer declares to be the secrecy with which they were performed.  He says:  “We can assign no surer cause of the horrid abuses and corruptions of the mysteries than the season in which they were represented, and the profound silence in which they were buried.  Night gave opportunity to wicked men to attempt evil actions, and the secrecy encouragement to repeat them.”  (Leland’s Chr.  Rev., p. 194.) It seems to have been of these ancient secret associations that the inspired Apostle said, “It is a shame even to speak of those things which are done in secret.” (Eph. v:  12.)

4.  In view of these facts, the antiquity of secret societies is no argument in their favor; yet it is no uncommon thing to find their members tracing their origin back to the heathenish mysteries of the ancient Egyptians, Hindoos, or Grecians. (See Webb’s Freemason’s Monitor, p. 39.) Since the ancient mysteries were so impure and abominable, those who boast of their affinity with them must be classed with them of whom the Apostle says, “Their glory is in their shame” (Phil, iii:  19.)

CHAPTER II.

Their secrecy.

1.  One of the objectionable features of all the associations of which we are writing is their secrecy.  We do not say that secrecy is what is called an evil or sin in itself.  Secrecy may sometimes be right and even necessary.  There are family secrets and secrets of State.  Sometimes legislatures and church courts hold secret sessions.  It is admitted that secrecy in such cases may be right; but this does not prove that secrecy is always right.  The cases above-mentioned are exceptional in their character.  For instance, a family may very properly keep some things secret; but were a family to act on the principle of secrecy, they would justly be condemned, and would arouse suspicions in the minds of all who know them.  Were a family to endeavor to conceal every thing that is said and done by the fireside; were they to invent signs, and grips, and passwords for the purpose of concealment; were they to admit no one under their roof without exacting a solemn oath or promise that nothing seen or heard shall be made known, every one would say there is something wrong.  So, too, if a church court would always sit in secret; were none but members at any time admitted; were all the members bound by solemn promises or oaths to keep the proceedings secret, and were they to employ signs, grips, and passwords, and to hold up horrid threats, in order to secure concealment, such a church court would lose the confidence of all men whose esteem is of any value.  Such studious and habitual concealment would damage the reputation of any family or church court in the estimation of all sensible people.  The same result would follow in case a Legislature would endeavor, as a general thing, to conceal its proceedings.  As