ieties to prey on the
community, and the existence of such societies be hidden.
Counterfeiters, horse-thieves, burglars, may thus associate for wrong,
in the deepest secrecy.

So, too, secret associations whose existence is avowed may combine for
selfish ends, and in derogation of the common rights of the social
system. They may defend their members, to the injury of justice, in
our courts. They may interfere with the management of churches and
societies. They may bring an influence of intimidation to bear on
public men. They may disseminate false principles of religion and
morals. They may co-operate for political ends, and to effect
revolutions.

And yet it is no less true that, in certain circumstances, secret
societies of both kinds may be resorted to for good ends.

Secret societies may be rightfully resorted to for common council and
united action, in the fear of God and with prayer, in a very dangerous
state of the body politic, to resist incumbent evils, and the
existence of such societies not be disclosed, if the state of the case
would thus give them greater power for good. So, as a defense against
known disloyal secret organizations, secret loyal leagues were
rightfully resorted to as a means of united and concentrated action
against organized disloyalty. And if, in resisting moral evils,
secrecy gives power and advantage in devising measures to resist vice
and crime, it is not sinful to resort to it.

All boards of trust generally have secret sessions, and legislative
bodies resort to secret sessions rightfully, if the state of affairs
demands it. It will be seen that secrecy is justified and demanded by
peculiar circumstances or obvious ends to be gained. The reason of the
case, therefore, is against secrecy, and in favor of open action,
where no such justification can be made out. It is the nature of truth
and right to be open. All things tend to it. There is nothing covered
or concealed that shall not finally be proclaimed.

On the other hand, if secrecy is resorted to without reason; if it is
made the basis of false pretences; if it assumes the existence of
something that is not, then it is not defensible. If it involves a
profession of information to be communicated, and influences for good
to be exerted, that do not exist, then it is a species of intellectual
swindling which admits of no defense. The sciences and arts, the Bible
and nature, are open to all. So is the book of history. What new
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