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 science, or art, or history, or religion is there for secret societies to disclose? III. Religious rites or worship in societies, open or secret--are any allowable? and, if so, what? In order to answer this question, we need to consider certain fundamental and vital principles of Christianity. 1. All men, as depraved and guilty, need regeneration and pardon through the intervention of Christ. 2. There is access to the true God only through Christ: "I am the way, and the truth, and the life. No man cometh unto the Father but through me." 3. "Whosoever denieth the Son, the same hath not the Father; but he that acknowledgeth the Son hath the Father also." All Christian churches are based on these truths, and the center and culmination of their worship is this recognition of Christ in the Sacrament as the Lamb of God, who taketh away the sins of the world. Christ, too, is the center of the worship of heaven. Hence, if Christians associate with others in worship, it can rightly be only on the ground that the worship centers in Christ, and acknowledges him as Lord, to the glory of the Father.