Proceedings of Grand Lodge, 1859, p. 10.) Yet Grosch, in his
Odd-fellows' Manual, speaks of an "appeal to heaven" in the
initiation, at least, into one of the degrees. (P. 306.) Perhaps the
contradiction arises from a difference of opinion in regard to what it
takes to constitute an oath, or, perhaps, from the fact that an oath
is required in initiations into some degrees, but not in others.
However this may be, we know that some secret societies have
initiatory oaths, and that nearly all administer what, in the sight of
God, is an oath, though they may not so view it themselves. Nor do we
see any reason to discredit the declaration of Grosch that the
candidate "appeals to heaven."

2. Now, the taking of an initiatory oath is, to say the very least of
it, of doubtful propriety. Every one who does so swears by the living
God that he will forever keep secret things about which he knows
nothing. The secrets of the association are not imparted to him until
after he has sworn that he will not reveal them. He is kept ignorant
of them until the "brethren" are assured by his appeal to heaven that
they can trust him. Now, the inspired apostle lays down the principle
that a man sins when he does any thing about the propriety of which he
is in doubt. He declares that the eating of meats was in itself a
matter of indifference, but that if any man esteem any thing unclean,
to him it is unclean. He then makes the following declaration: "But he
that doubteth is damned if he eat, because he eateth not of faith; for
whatsoever is not of faith is sin." (Rom. xiv: 22, 23.) According to
this most emphatic declaration, we must have faith and confidence that
what we do is right, else we are blameworthy. We sin whenever we do
any thing which is, according to our own judgment, of doubtful
propriety. The man who is initiated into an oath-bound society, swears
that he will keep secret things about which he knows nothing--things