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{{information|Some Church leaders have claimed that Freemasonry dated back to the stonemasons who built Solomon's temple. | {{information|Some Church leaders have claimed that Freemasonry dated back to the stonemasons who built Solomon's temple. | ||
+ | |L=Criticism of Mormonism/Online documents/For my Wife and Children (Letter to my Wife)/Chapter 6 | ||
+ | |L1=Question: Where did 19th-Century Latter-day Saints believe that Freemasonry came from? | ||
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{{:Question: Where did 19th-Century Latter-day Saints believe that Freemasonry came from?}} | {{:Question: Where did 19th-Century Latter-day Saints believe that Freemasonry came from?}} | ||
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{{propaganda|We are not sure why this is "unfortunate for the Church," despite President Kimball's and Elder Ballard's opinions, since the Church believes that the endowment was revealed to Joseph from God, and that it was not derived from Freemasonry. | {{propaganda|We are not sure why this is "unfortunate for the Church," despite President Kimball's and Elder Ballard's opinions, since the Church believes that the endowment was revealed to Joseph from God, and that it was not derived from Freemasonry. | ||
+ | |L=Criticism of Mormonism/Online documents/For my Wife and Children (Letter to my Wife)/Chapter 6 | ||
+ | |L1=Question: What criticisms are associated with the temple ritual and its relationship to Freemasonry? | ||
+ | |L2=Question: Why would Joseph Smith incorporate Masonic elements into the temple ritual? | ||
+ | |L3=Question: Did Joseph Smith copy Masonic material in order to create the Mormon temple rites? | ||
+ | |L4=Question: Did Joseph Smith make up the temple ordinance or borrow them from an earthly source? | ||
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{{:Question: What criticisms are associated with the temple ritual and its relationship to Freemasonry?}} | {{:Question: What criticisms are associated with the temple ritual and its relationship to Freemasonry?}} | ||
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{{information|This is correct. Quite a few Church leaders were Freemasons. There was a Masonic Lodge (now restored) in Nauvoo, Illinois. | {{information|This is correct. Quite a few Church leaders were Freemasons. There was a Masonic Lodge (now restored) in Nauvoo, Illinois. | ||
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{{misinformation|There is a great deal more historical evidence that the Prophet Joseph Smith knew of Nauvoo-era endowment ritual, phraseology, vestments, and theology long before he ever became a Freemason. | {{misinformation|There is a great deal more historical evidence that the Prophet Joseph Smith knew of Nauvoo-era endowment ritual, phraseology, vestments, and theology long before he ever became a Freemason. | ||
+ | |L=Criticism of Mormonism/Online documents/For my Wife and Children (Letter to my Wife)/Chapter 6 | ||
+ | |L1=Question: When did Joseph Smith demonstrate knowledge of the elements of the endowment ritual? | ||
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{{:Question: When did Joseph Smith demonstrate knowledge of the elements of the endowment ritual?}} | {{:Question: When did Joseph Smith demonstrate knowledge of the elements of the endowment ritual?}} | ||
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{{misinformation| The ceremony involved in the presentation of the endowment is simply a teaching tool - a means to an end, rather than the end itself. | {{misinformation| The ceremony involved in the presentation of the endowment is simply a teaching tool - a means to an end, rather than the end itself. | ||
+ | |L=Criticism of Mormonism/Online documents/For my Wife and Children (Letter to my Wife)/Chapter 6 | ||
+ | |L1=Question: Why would Joseph Smith use a non-religious vehicle for presenting a temple ordinance? | ||
+ | |L2=Question: What is the value of a ritual presentation? | ||
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{{:Question: Why would Joseph Smith use a non-religious vehicle for presenting a temple ordinance?}} | {{:Question: Why would Joseph Smith use a non-religious vehicle for presenting a temple ordinance?}} | ||
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{{misinformation|The symbolic images used on the templates can be matched up with information provided in the Joseph Smith Translation of the 12th chapter of the book of Revelation. | {{misinformation|The symbolic images used on the templates can be matched up with information provided in the Joseph Smith Translation of the 12th chapter of the book of Revelation. | ||
+ | |L=Criticism of Mormonism/Online documents/For my Wife and Children (Letter to my Wife)/Chapter 6 | ||
+ | |L1=Question: Does the Nauvoo Temple display symbols that are either occult or Masonic? | ||
+ | |L2=Question: Isn't the inverted five-pointed star on some Mormon temples really a symbol of evil? | ||
+ | |L3=Question: Why is the Masonic symbol of the "All Seeing Eye" present on the Salt Lake Temple? | ||
}} | }} | ||
{{:Question: Does the Nauvoo Temple display symbols that are either occult or Masonic?}} | {{:Question: Does the Nauvoo Temple display symbols that are either occult or Masonic?}} |
Chapter 5 - The Word of Wisdom | A FAIR Analysis of: For my Wife and Children (Letter to my Wife), a work by author: Anonymous
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Chapter 7 - Polygamy |
Jump to details:
Church leaders claim that the connection between Masons and Mormons date back to the stonemasons who built Solomon’s temple in the Old TestamentAuthor's sources:
- Grand Lodge of British Columbia, The Halliwell Manuscript. http://freemasonry.bcy.ca/texts/regius.html
- http://www.mastermason.com/jjcrowder/ history/history.html
The Saints of Joseph Smith's era accepted the then-common belief that Masonry ultimately sprang from Solomon's temple. Thus, Brigham Young and Heber C. Kimball understood Masonry to be a corrupted form of a pristine ancient temple rite. [1] One author later wrote that masonry as an "institution dates its origins many centuries back, it is only a perverted Priesthood stolen from the Temples of the Most High." [2]
It was a common 19th century belief of both Latter-day Saints and Masons that Freemasonry had it origins in the Temple of Solomon. Some modern Masons continue to hold to this idea, or believe Masonry is (at least in part) derived from other ancient sources. Although this is a minority view that has been forcefully challenged, it was the view held by the early Latter-day Saints and apparently the prophet Joseph Smith himself.
Joseph Fielding wrote during the Nauvoo period:
Many have joined the Masonic institution. This seems to have been a stepping stone or preparation for something else, the true origin of Masonry. This I have also seen and rejoice in it.... I have evidence enough that Joseph is not fallen. I have seen him after giving, as I before said, the origin of Masonry. [3]
Heber C. Kimball wrote of the endowment:
We have received some precious things through the Prophet on the Priesthood which would cause your soul to rejoice. I cannot give them to you on paper for they are not to be written so you must come and get them for yourself...There is a similarity of Priesthood in Masonry. Brother Joseph says Masonry was taken from Priesthood but has become degenerated. But many things are perfect. [4]
Thus, to Joseph's contemporaries, there was much more to the LDS temple endowment than just warmed-over Freemasonry. None of Joseph's friends complained that he had simply adapted Masonic ritual for his own purposes. Rather, they were aware of the common ritual elements, but understood that Joseph had restored something that was both ancient and divinely inspired.
Joseph Smith taught that the origins of modern temple ordinances go back beyond the foundation of the world.1 Even for believers, the claim that rites known anciently have been restored through revelation raises complex questions because we know that revelation almost never occurs in a vacuum. Rather, it comes most often through reflection on the impressions of immediate experience, confirmed and elaborated through subsequent study and prayer.2 Because Joseph Smith became a Mason not long before he began to introduce others to the Nauvoo endowment, some suppose that Masonry must have been the starting point for his inspiration on temple matters. The real story, however, is not so simple. Though the introduction of Freemasonry in Nauvoo helped prepare the Saints for the endowment — both familiarizing them with elements they would later encounter in the Nauvoo temple and providing a blessing to them in its own right — an analysis of the historical record provides evidence that significant components of priesthood and temple doctrines, authority, and ordinances were revealed to the Prophet during the course of his early ministry, long before he got to Nauvoo. Further, many aspects of Latter-day Saint temple worship are well attested in the Bible and elsewhere in antiquity. In the minds of early Mormons, what seems to have distinguished authentic temple worship from the many scattered remnants that could be found elsewhere was the divine authority of the priesthood through which these ordinances had been restored and could now be administered in their fulness. Coupled with the restoration of the ordinances themselves is the rich flow of modern revelation that clothes them with glorious meanings. Of course, temple ordinances — like all divine communication — must be adapted to different times, cultures, and practical circumstances. Happily, since the time of Joseph Smith, necessary alterations of the ordinances have been directed by the same authority that first restored them in our day.
Unfortunately for the Church, Freemason historians cite its origins to the late 14th to early 15th century in Scotland as a trade guild; not 950 BC in Jerusalem. Jerusalem. President Kimball and Elder Ballard appear to be mistaken about the origins of masonry and thus the Church’s historical connection for the endowment ceremony.
Critics of the Church often point to similarities between the rituals of Freemasonry and the LDS temple endowment and claim that since Joseph Smith was initiated as a Freemason in Nauvoo, Illinois shortly before he introduced the full endowment to the Saints (as opposed to the partial endowment given in the Kirtland Temple), he must have incorporated elements of the Masonic rites into his own ceremony. Implicit in this charge is the idea that Joseph Smith's ritual was not revealed to him by God and thus not a legitimate restoration of ancient Israelite and early Christian ordinances.
It is worthwhile to note that these critics are also often critical of Freemasonry, and thus attempt guilt by association.
While it is true that some of the endowment was developed and introduced in the weeks following Joseph Smith's initiation as a Master Mason. This oversimplifies the issue considerably. The endowment and other parts of LDS temple worship developed slowly over a period of years. It did not happen all at once. Joseph Smith's critics want to label him as an intellectual thief by claiming that he stole some of the ritual elements of Freemasonry in order to create the Nauvoo-era temple endowment ceremony. The greatest obstacles to this theory are the facts that
Furthermore, Joseph's contemporaries saw the parallels to Masonry clearly, and yet they did not charge him with pilfering.
In order to understand this issue, a few facts need to be understood:
Symbolist F. L. Brink suggested that Joseph Smith successfully provided an "innovative and intricate symbology" that suited well the psychic needs of his followers. [12]
In order to understand the relationship between the temple endowment and Freemasonry it is useful to consider the temple experience. In the temple, participants are confronted with ritual in a form which is unknown in LDS worship outside of that venue. In the view of some individuals the temple endowment is made up of two parts:
It is in the ritual presentation of the endowment teachings and covenants that the similarities between the LDS temple worship and Freemasonry are the most apparent. The question is, why would this be the case?
It is the opinion of some people that in developing the endowment Joseph Smith faced a problem. He wished to communicate, in a clear and effective manner, some different (and, in some cases, complex) religious ideas. These included such abstract concepts as
The theory is that Joseph needed to communicate these ideas to a diverse population; some with limited educational attainments, many of whom were immigrants; several with only modest understanding of the English language; all of whom possessed different levels of intellectual and spiritual maturity—but who needed to be instructed through the same ceremony.
Joseph Smith's very brief experience with Freemasonry before the introduction of the full LDS endowment may have reminded him of the power of instruction through ritual and repetition. Some people believe that Joseph may have seized upon Masonic tools as teaching devices for the endowment's doctrines and covenants during the Nauvoo era. Other people are of the opinion that since these elements were previously present in the worship of the Kirtland Temple they were not 'borrowed' by the Prophet at all.
Regardless, the use of symbols was characteristic of Joseph Smith's era; it was not unique to him or Masonry:
Symbols on buildings, in literature, stamped on manufactured goods, etc. were not endemic to Mormons and Masons but were common throughout all of mid-nineteenth century American society (as even a cursory inspection of books, posters, buildings and photos of the periods will bear out.) So, assuming [Joseph] Smith felt a need to communicate specific principles to his Saints, he might naturally develop a set of easily understood symbols as were already in familiar use about him. [13]
It is claimed that Joseph Smith copied Masonic material in order to create the Mormon temple rites. Below are several quotations from Dr. Hugh W. Nibley regarding this issue.
Many researchers have been able to point out that most of the suppposed "copying" isn't what critics make it out to be as the elements incorporated into the endowment have a place in documented antiquity. One of the best published was by Greg Kearney, a Latter-day Saint and active Mason.
Joseph’s family and several of the first members of the Church were Masons
Just seven weeks after his initiation as a first-degree mason, on April 4, 1842, Joseph introduces the endowment ceremony in the upper room of his red brick store; the same room where his Masonic initiation took place.Author's sources:
- Joseph Smith, Journal Dec. 1841–Dec. 1842. Also in History of the Church, vol.4, pp.550
Critics have noted that Joseph's initiation into Freemasonry (15–16 March 1842) predates his introduction of the full temple endowment among the Saints (4 May 1842). They thus claim that Masonry was a necessary element for Joseph's self-generated "revelation" of the Nauvoo-era temple ceremonies.
Joseph demonstrated knowledge of temple theology very early on in his prophetic career. Matthew Brown offered this timeline for consideration:
In evidence of these fact, we find that upon his initiation into Masonry Joseph Smith was already explaining things which the Masons themselves did not comprehend. According to one witness:
"the Prophet explained many things about the rites that even Masons do not pretend to understand but which he made most clear and beautiful." [16]
What exactly was Joseph exposed to during this initiation and is it possible that any of it made its way into the endowment ceremony?
First off, the endowment is not a Masonic ritual. Freemasonry has no actual relationship to Solomon's temple, and has no actual religious elements. No one ever became a Mason in an LDS Temple and no one has ever been endowed in a Masonic Lodge. However, rituals have proven pedagogical value. Some critics of the temple ceremony would seem to want to paint the LDS Church and the faith as some sort of restorationist version of Calvinism where an unflinching and unforgiving God metes out eternal separation of families. This ignores the reality of the universalist nature of LDS theology and its view of a supremely loving Father providing a plan where ALL of His children can continue to advance and make themselves better both as individuals and as wider families through the atoning sacrifice of Christ..
Nothing is divine about Freemasonry and indeed Freemasonry has rejected any and all attempts to portray it as a religion. However, masonic ritual forms are very useful as a teaching tool, particularly in situations such as were found in Nauvoo in the 1840's where many members could not read. The 1850 Illinois census was the first to gather data on literacy. According to the aggregate data taken from the census, in 1850 almost 11% of all white adults 20 and older in Illinois couldn't read or write. [17]
Literacy was higher in the East. However, the literacy of the populous areas to the east is a poor marker for what it would have been on the western frontier. Women in particular often had markedly lower literacy rates than men. This lower literacy rate for women was also true of the western frontier, with some affidavits from women in Nauvoo signed with an X: they couldn't even write their own names. Even in 1870, 24 years after the exodus from Nauvoo, 11.5% of the total white population of the United States over age 14 was functionally illiterate. [18] Consider also the introduction of immigrant groups among the Saints from Scandinavia and other countries.
Thus, a participatory form of teaching the temple concepts makes perfect sense. Using ritual forms found in masonry as instructive tools to teach a divine message is what we are dealing with here.
Masonic Symbol Use on Early Temples...Masonic All Seeing Eye on Salt Lake Temple...Masonic Order of the Eastern Star on Nauvoo Temple...Masonic use of Sun, Moon and Stars also on Nauvoo Temple.
I've heard there are some strange symbols on the Nauvoo and Salt Lake temples. My non-member friend claims these have an "occult" significance. Some people are of the opinion that they are Masonic. [19]
LDS Temples are directed to the worship of the Lord Jesus Christ. Symbols can have multiple applications in different cultures; the intent of LDS symbols have been explicitly described by the prophets, architects, and craftsmen involved. All are focused on the worship of God and His Son. The "occult connection" exists only in the mind of the critic.
Creepy...This article’s intent is not to condemn Mormonism as a faith, but rather to analyze the symbols in Temple Square in an objective matter. A visitor of this religious area finds himself surrounded with symbols esoterically associated with Black Magic, evil or ancient paganism. Why are these symbols visible on supposedly Christian buildings, of all places? Many ex-Mormons have claimed that the LDS secretly leads followers to the worship of Lucifer. Are they right?
— Anti-Mormon author "Vigilant, Saints Alive in Jesus website, "Sinister Sites – Temple Square, Utah," (6 April 2010).
The symbols located on the exterior of the Nauvoo Temple can be directly connected with a vision shown to the Prophet Joseph Smith.
In a revelation given on 19 January 1841 (which is about the Nauvoo Temple) the Lord Jesus Christ stated: "I will show unto my servant Joseph all things pertaining to this house" (D&C 124꞉42; emphasis added).
Joseph Smith later confirmed to the temple's chief architect, William Weeks, "I have seen in vision the splendid appearance of that building." The Prophet insisted that it be built according to the "pattern" that he had been shown.[20]
The Prophet was once asked by a stone carver, with regard to one of the sunstones he was working on, - "Is this like the face you saw in vision?" To which the reply was, "Very near it".[21]
Even though the exterior symbols on the pilasters of the Nauvoo Temple are the sun, moon, and stars it should be understood that they are not arranged in the sequence that is associated with the three degrees of glory (i.e., star on bottom = telestial kingdom; moon in the middle = terrestrial kingdom; sun on top = celestial kingdom). Rather, the sequence on the Nauvoo Temple is moon (bottom); sun (middle); star (top). The physical arrangement of the symbols on the outside of the Nauvoo Temple indicate that they do NOT represent the three degrees of glory.
These symbolic images can be matched up with information provided in the Joseph Smith Translation of the 12th chapter of the book of Revelation. There it is said of a vision that was shown to the ancient apostle John, "And there appeared a great sign in heaven, in the likeness of things on the earth; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars" (vs. 1). Thus, the moon is placed at the bottom, the sun in the middle, and the stars on top. In verse 7 of the same chapter the Prophet clarifies that "the woman . . . was the church of God."
Wandle Mace—the foreman for all of the framework done on the Nauvoo Temple—left behind a statement that makes a clear connection between the visions of John the Revelator and Joseph Smith. He said,
The order of architecture [on the Nauvoo Temple] was unlike anything in existence; it was purely original; being a representation of the Church, the Bride, the Lamb's wife. John the Revelator, in the 12[th] chapter [and] first verse of [the book of Revelation] says, 'And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.' This is portrayed in the beautifully cut stone of this grand temple.[22]
Thus, the symbols on the outside of the Nauvoo Temple are a representation of the Church of God. And since the symbols are displayed in a heavenly setting they can naturally be associated with the Lord's heavenly Church, or what is sometimes referred to as The Church of the Firstborn. The Encyclopedia of Mormonism indicates that "the Church of the Firstborn is Christ's heavenly Church, and its members are exalted beings."[23]This is significant because on 4 May 1842 Joseph Smith gave the Nauvoo-era temple endowment for the first time to several of the Saints. The Prophet said that these ordinances consisted of "washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which anyone is enabled to secure the fullness of those blessings which have been prepared for the Church of the Firstborn."[24] Therefore, it appears that the Lord had symbols placed on the outside of the Nauvoo Temple that represented the nature of the ordinances that were to take place inside of that building.
Main article: | Inverted Stars on LDS Temples |
Critics of the Church are uncomfortable with the inverted five-pointed stars found on the stones and in the round windows of the Nauvoo Temple because in modern times they have come to be associated with Satan and devil worship. It should be noted, however, that this association did not occur until after the death of the Prophet Joseph Smith.
It should be further noted that Latter-day Saints publicly disclosed their interpretation of the inverted five-pointed star when they built the Logan Temple in northern Utah. A contemporary newspaper report states that the star was symbolic of "the Star of the Morning"[25]—which in the New Testament is a title of the Lord Jesus Christ (Revelation 22:16).
Some critics of the Church claim that the inverted five-pointed star on some of its temples are a symbol of evil and thereby demonstrate that Mormonism is not really a Christian religion.
The Prophet Joseph Smith indicated that he received the pattern for the Nauvoo Temple by revelation (cf. D&C 124꞉42). He told the architect of the project, "I have seen in vision the splendid appearance of that building illuminated, and will have it built according to the pattern shown me."[26] The Prophet also stated that he had seen at least one of the exterior symbols of that temple in this vision.[27]
The inverted five-ponted star was first displayed on the exterior of an LDS temple in Nauvoo, Illinois in the early 1840s. (See here here here here)
One of the foremen who helped to build the Nauvoo Temple recorded what the emblems on its exterior represented. He said,
"The order of architecture was unlike anything in existence; it was purely original, being a representation of the Church, the Bride, the Lamb’s wife. John the Revelator, in the 12 chapter [and] first verse of [the book of Revelation,] says, 'And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.' This is portrayed in the beautifully cut stone of this grand temple."[28]
Joseph Smith revealed the connection between the heavenly woman of the apostle John's vision and the restored Church. In the Prophet's revision of the King James Bible he modified Revelation chapter 12 verses 1 and 7 to read: “And there appeared a great sign in heaven, in the likeness of things on the earth; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars . . . the woman . . . was the Church of God.” (JST Revelation 12:1,7).
This is the same arrangement of the symbols on the exterior pilasters of the Nauvoo Temple—moon (bottom), sun (middle), and stars (top).
The stars are associated in the book of Revelation passage with a "crown" which is a symbol of royalty. In another section of the book of Revelation Jesus Christ proclaims His descent through the royal lineage that is within the house of Israel and then pronounces one of His titles: "I am the . . . offspring of David, and the bright . . . morning star" (Revelation 22:16). This is the title that nineteenth century Latter-day Saints assigned to the inverted five-pointed star. One of these emblems was put into place on the east tower of the Logan, Utah temple in 1880. An eyewitness to the event reported the following which was printed in a major newspaper: "Carved upon the keystone is a magnificent star, called the Star of the Morning."[29]
In 1985 Church Architect Emil B. Fetzer stated that the inverted stars on early LDS temples were not sinister but were “symbolic of Christ.” He said that when the Church “uses the pentagram or sunstone in an admirable, wholesome and uplifting context, this does not preclude another organization’s using the same symbols in an evil context.”[30]
A connection between the "inverted pentagram" and Satan "is almost certainly a 19th century invention by Eliphas Levi," who was a "defrocked priest."[31] He did not begin publishing references to this idea until 1854, a decade after the death of the Prophet Joseph Smith.
Below are links to examples of the inverted five-pointed star in ancient Christian usage and also numerous modern usages that have nothing to do with the occult or satanism.
The claim is sometimes made by critics that since the All-Seeing Eye of God is displayed on the exterior and interior of the Salt Lake Temple[32] and the All-Seeing Eye is an emblem utilized by the Freemasons then the Mormon usage must be an indication of a connection between Mormon temples and Freemasonry.
The All-Seeing Eye of God was not a symbol created by the Masonic fraternity and, in fact, was utilized as an emblem in Christian architecture long before Speculative Freemasonry became an organization.
Latter-Day Saints as a group became involved in Freemasonry in early 1842 but, as noted in the timeline below, the All-Seeing Eye of God was a well-established symbol among the Mormons long before this affiliation.
1828–29 – “I pray the God of my salvation that He view me with His all-searching eye” (2 Ne. 9:44).
1828–29 – “under the glance of the piercing eye of the Almighty God” (Jacob 2:10).
1828–29 – “the glance of [God’s] all-searching eye” (Mosiah 27:31).
December 1830 – “I can stretch forth mine hands and hold all the creations which I have made; and mine eye can pierce them also” (Moses 7:36).
2 January 1831 – “Thus saith the Lord your God, even Jesus Christ, the Great I AM, Alpha and Omega, the beginning and the end, the same which looked upon the wide expanse of eternity, and all the seraphic hosts of heaven, before the world was made; The same which knoweth all things, for all things are present before mine eyes. . . . mine eyes are upon you. I am in your midst and ye cannot see me” (D&C 38:1–2, 7).
13 August 1831 – “mine eyes are upon those who have not as yet gone up unto the land of Zion” (D&C 62:2).
1 November 1831 – “Hearken, O ye people of my church, saith the voice of Him who dwells on high, and whose eyes are upon all men” (D&C 1:1).
November 1831 – “Behold and lo, mine eyes are upon you” (D&C 67:2).
31 July 1832 – “my heart is naked before [God’s] eyes continually.”[33]
4 January 1833 – “the eyes of my Maker are upon me.”[34]
May 1835 – “the scrutinizing eye of ‘Him with whom we have to do.’”[35]
29 January 1836 – “[the] Lord had [His] eye upon thee.” [36]
9 May 1836 – “they stand naked and exposed to the piercing eye of Jehovah.” [37]
May 1836 – “God is not mocked with impunity. His all seeing eye beholds you at all times. . . . His all-seeing eye surveys the whole of His vast creation.” [38]
April 1837 – “the scrutinizing eye of Jehovah is ever upon them.” [39]
June 1837 – “In vain do they attempt to hide from the scrutinizing eye of Jehovah.” [40]
20 March 1839 – “Behold, mine eye seeth and knoweth all their works.” [41]
3 July 1839 – “the God of Jacob has His eye upon you.” [42]
September 1840 – “the all-searching eye of an Omnipresent God.” [43]
January1841 – “God that sheweth mercy; having His eye at the same time directed towards His covenant people.” [44]
13 December 1841 – “Let it not be supposed that the sick and the destitute are to be denied the blessings of the Lord’s house; God forbid; His eye is ever upon them for good.” [45]
Notes
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