“But even if we do resort to the aid of the mysterious, to render our meetings attractive, or as a stimulant to applications for membership, surely this results, in no injury to society or individuals.” —­Proceedings of Grand Lodge of United States, 1859, Ap., p. 10.

Here, again, it is pretty plainly hinted that the design of secrecy in the case of Odd-fellowship, is to invest it with unreal attractions, or, at least, with attractions which it would not possess, were the veil of concealment withdrawn.  Here, again, as in Masonry, it is virtually admitted that secrecy is designed to take advantage of “a weakness in human nature,” and to recommend things which, if not invested with the attractions which secrecy throws around them, would sink into contempt.

Doubtless the design of concealment in the case of other secret associations is the same.  We are not aware that Good-fellows, Good Templars, Sons of Temperance, and other similar associations, have any better reason for working, like moles, in the dark than Masons and Odd-fellows.  There is, then, as it respects secret societies, no necessity for concealment—­nothing to justify it.  The real motive for it is itself improper and sinful.

4.  That the concealment of actions and principles, either by individuals or associations, is inconsistent with the teachings of the Bible, is, we think, easily shown.  Thus our Savior, on his trial, declared:  “I spake openly to the world; I ever taught in the synagogue, whither the Jews always resort; and in secret have I said nothing.” (John xviii:  20.) An association which claims to be laboring in behalf of true principles, and for the moral and intellectual improvement of men, and yet conceals its operations under the impenetrable veil of secrecy, is certainly practicing in direct opposition to the example and teaching of the Son of God.

Again:  The concealment of our actions is condemned in the words of the Most High, as recorded by the prophet:  “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?” (Is. xxix:  15.) Those on whom a divine curse is thus pronounced are described as endeavoring to hide their works in the dark.  This description applies, most assuredly, to those associations which meet only at night, and in rooms with darkened windows, and which require their members solemnly to promise or swear that they will never make known their proceedings.

Again:  The inspired apostle incidentally condemns secret societies in denouncing the sins prevalent in his own day:  “And have no fellowship with the unfruitful works of darkness, but rather reprove them; for it is a shame to speak of those things that are done of them in secret.”  (Eph. v:  11, 12.) It is not without reason that commentators understand the shameful things done in secret, of which the apostle speaks, to be the “mysteries”