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.

Concealment may be used as a defense against enemies, as in the case
of the spies of Joshua, or the messengers of David, or when Elisha hid
himself by the brook Oherith, by God's order. So God hides the good in
his secret place and under his wings.

Secrecy is opposed to ostentation and love of human applause. Hence,
alms and prayer are to be in secret. God also resorts to secrecy in an
eminent degree. He hides himself. He dwells in thick darkness. It is
his glory to conceal his designs. In part, this is inevitable by
reason of his greatness; in part, he resorts to it of set purpose.

It is a special honor and blessing of the good that he discloses his
secrets to them.

Secrecy, then, is not of necessity wrong. Its character depends upon
the ends for which it is used, and the circumstances and spirit in
which it is used. There is a secrecy of wisdom, love, and justice, as
well as a secrecy of selfish, malevolent, and evil deeds.

II. Secret societies.

Of these there may be two degrees.

1. Where not only the proceedings of the society are secret, but even
the existence of such a society is concealed.

2. Where the existence is avowed, and the signs and proceedings only
are secret.

In associations, secrecy may be resorted to in both these ways for
evil ends. Men may combine in associated soc