LECTURE ONE

OR

FIRST LECTURE

As taught by Joseph Smith Junior in the School of the prophets at Kirtland Ohio 1834, 1835, and1836.  This became the Doctrine part of the Doctrine and Covenants. This part of the book was removed by both the Utah and the R.L.D.S. churches without conference authority

The Church of Jesus Christ Restored 1830 will teach the doctrine that should still be a part of the Doctrine and Covenants.

Lecture First

1. Faith being the first principle in revealed religion, and the foundation of all righteousness, necessarily claims the first place in a  course of lectures which are designed to unfold to the understanding the doctrine of Jesus Christ.

2. In presenting the subject of faith, we shall observe the following order  --

3. First, faith itself -- what it is.

4. Secondly, the object on which it rests,

5. Thirdly, the effects which flow from it.

6. Agreeable to this order we have first to show what faith is.

7. The author of the epistle to the Hebrews, in the eleventh chapter of that epistle and first verse, gives the following definition of the word faith:

8. "Now faith is the substance (assurance) of things hoped for, the evidence of things not seen."

9. From this we learn that faith is the assurance which men have of the existence of things which they have not seen, and the principle of action in all intelligent beings.

10. If men were duly to consider themselves, and turn their thought and reflections to the operations of their own minds, they would readily discover that it is faith, and faith only, which is the moving cause of all action in them; that without it both mind and body would be in a state of inactivity, and all their exertions would cease, both physical and mental.

11. Were this class to go back and reflect upon the history of their lives, from the period of their first recollection, and ask themselves what principle excited them to action, or what gave them energy and activity in all their lawful avocations, callings, and pursuits, what would be the answer?  Would it not be that it was the assurance which they had of the existence of things which they had not seen as yet?  Was it not the hope which you had, in consequence of your belief in the existence of unseen things, which stimulated you to action and exertion in order to obtain them?  Are you not dependent on your faith, or belief, for the acquisition of all knowledge, wisdom, and intelligence?  Would you exert yourselves to obtain wisdom and intelligence, unless you did believe that you could obtain them?  Would you have ever sown, if you had not believed that you would reap? Should you have ever planted, if you had not believed that you would gather?  Would you have ever asked, unless you had believed that you would receive?  Would you have ever sought, unless you had believed that you would have found?  Or, would you have ever knocked, unless you had believed that it would have been opened unto you?  In a word, is there anything that you would have done, either physical or mental, if you had not previously believed?  Are not all your exertions of every kind, dependent on your faith?  Or, may we not ask, what have you, or what do you possess, which you have not obtained by reason of your faith?  Your food, your raiment, your lodgings, are they not all by reason of your faith?  Reflect, and ask yourselves if these things are not so.  Turn your thoughts on your own minds, and see if faith is not the moving cause of all action in yourselves; and, if the moving cause in you, is it not in all other intelligent beings?

12. And as faith is the moving cause of all action in temporal concerns, so it is in spiritual; for the Savior has said, and that truly, that "He that believeth and is baptized, shall be saved." Mark 16:16.

13. As we receive by faith all temporal blessings that we do receive, so we in like manner receive by faith all spiritual blessings that we do receive.  But faith is not only the principle of action, but of power also, in all intelligent beings, whether in heaven or on earth.  Thus says the author of the epistle to the Hebrews, 11:3  --

14. "Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear."

15. By this we understand that the principle of power which existed in the bosom of God, by which the worlds were framed, was faith; and that it is by reason of this principle of power existing in the Deity, that all created things exist; so that all things in heaven, on earth, or under the earth exist by reason of faith as it existed in Him.

16. Had it not been for the principle of faith the worlds would never have been framed neither would man have been formed of the dust. It is the principle by which Jehovah works, and through which he exercises power over all temporal as well as eternal things.  Take this principle or attribute -- for it is an attribute -- from the Deity, and he would cease to exist.

17. Who cannot see, that if God framed the worlds by faith, that it is by faith that he exercises power over them, and that faith is the principle of power?  And if the principle of power, it must be so in man as well as in the Deity?  This is the testimony of all the sacred writers, and the lesson which they have been endeavoring to teach to man.

18. The Saviour says (Matthew 17:19, 20), in explaining the reason why the disciples could not cast out the devil, that it was because of their unbelief  --  "For verily I say unto you" (said he), "if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place,' and it shall remove; and nothing shall be impossible unto you."

19. Moroni, while abridging and compiling the record of his fathers, has given us the following account of faith as the principle of power.  He says, page 597, that it was the faith of Alma and Amulek which caused the walls of the prison to be rent, as recorded on the 278th page; it was the faith of Nephi and Lehi which caused a change to be wrought upon the hearts of the Lamanites, when they were immersed with the Holy Spirit and with fire, as seen on the 443rd page; and that it was by faith the mountain Zerin was removed when the brother of Jared spake in the name of the Lord.  See also 599th page.

20. In addition to this we are told in Hebrews 11:32, 33, 34, 35, that Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, through faith subdued Kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword; out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens, and that women received their dead raised to life again, etc.

21. Also Joshua, in the sight of all Israel, bade the sun and moon to stand still, and it was done.  Joshua 10:12.

22. We here understand, that the sacred writers say that all these things were done by faith.  It was by faith that the worlds were framed.  God spake, chaos heard, and worlds came into order by reason of the faith there was in Him.  So with man also; he spake by faith in the name of God, and the sun stood still, the moon obeyed, mountains removed, prisons fell, lions' mouths were closed, the human heart lost its enmity, fire its violence, armies their power, the sword its terror, and death its dominion; and all this by reason of the faith which was in him.

23. Had it not been for the faith which was in men, they might have spoken to the sun, the moon, the mountains, prisons, the human heart, fire, armies, the sword, or to death in vain!

24. Faith, then, is the first great governing principle which has power, dominion, and authority over all things; by it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeable to the will of God.  Without it there is no power, and without power there could be no creation nor existence!

QUESTIONS AND ANSWERS ON THE FORGOING PRINCIPLES LECTURE #1

         What is theology?  It is that revealed science which treats of the being and attributes of God, his relations to us, the dispensations of his providence, his will with respect to our actions, and his purposes with respect to our end.  Buck's Theological Dictionary, page 582.

What is the first principle in this revealed science?  Faith. 

Why is faith the first principle in this revealed science?  Because it is the foundation of all righteousness.  Hebrews 11:6: "Without faith it is impossible to please God."  1 John 3:7:  "Little children, let no man deceive you; he that doeth righteousness, is righteous, even as he (God) is righteous."

What arrangement should be followed in presenting the subject of faith?  First, it should be shown what faith is.  Secondly, the object upon which it rests.  And thirdly, the effects which flow from it. 

What is faith?  It is the assurance of things hoped for, the evidence of things not seen (Hebrews 11:1); that is, it is the assurance we have of the existence of unseen things.  And being the assurance which we have of the existence of unseen things, must be the principle of action in all intelligent beings.  Hebrews 11:3: "Through faith we understand the worlds were framed by the word of God."

How do you prove that faith is the principle of action in all intelligent beings?  First, by duly considering the operations of my own mind; and, secondly, by the direct declaration of Scripture.  Hebrews 11:7: "By faith Noah, being warned of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by the which he condemned the world, and became heir of the righteousness which is by faith."  Hebrews 11:8: "By faith Abraham, when he was called to go into a place which he should afterwards receive for an inheritance, obeyed, and he went out not knowing whither he went."  Hebrews 11:9: "By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise."  Hebrews 11:27: By faith Moses "forsook Egypt, not fearing the wrath of the king, for he endured as seeing him who is invisible." 

Is not faith the principle of action in spiritual things as well as in temporal?  It is.

How do you prove it?  Hebrews 11:6: "Without faith it is impossible to please God."  Mark 16:16: "He that believeth and is baptized shall be saved."  Romans 4:16: "therefore it is of faith that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all." 

Is faith anything else beside the principle of action?  It is.

What is it?  It is the principle of power also. 

How do you prove it?  First, it is the principle of power in the deity as well as in man.  Hebrews 11:3: "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."  Lecture 1: 14, 15, 16.  Secondly, it is the principle of power in man also.  Book of Mormon, page 278.  Alma and Amulek are delivered from prison.  Ibid. page 443.  Nephi and Lehi, with the Lamanites, are immersed with the Spirit.  ibid. page 599.  The mountain Zerin, by the faith of the brother of Jared, is removed.  Joshua 10:12: "Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said, in the sight of Israel, 'Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon.'" Joshua 10:13: "And the sun stood still, and the moon stayed, until the people had avenged themselves of their enemies.  Is not this written in the book of Jasher?  So the sun stood still in the midst of heaven, and hasted not to go down about a whole day."  Matthew 17:19: "Then came the disciples to Jesus apart, and said, "Why could not we cast him out?'" Matthew 17:20: "And Jesus said unto them, Because of your unbelief; for verily I say unto you, if ye have faith as a grain of mustard seed, ye shall say unto this mountain, 'Remove hence to yonder place,' and it shall remove; and nothing shall be impossible unto you." Hebrews 11:32 and the following verses: "And what shall I say more?  for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also, and Samuel, and of the prophets, who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword; out of weakness were made strong, waxed valiant in fight, turned to fight the armies of the aliens, women received their dead raised to life again, and others were tortured, not accepting deliverance, that they might obtain a better resurrection." 

How would you define faith in its most unlimited sense?  It is the first great governing principle which has power, dominion, and authority over all things. 

How do you convey to the understanding more clearly that faith is the first great governing principle which has power, dominion, and authority over all things?  By it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeable to the will of God; and without it there is no power, and without power there could be no creation nor existence!

LECTURES ON FAITH

Lecture 2

Lecture Second

1. Having shown in our previous lecture "faith itself  --  what it is," we shall proceed to show, secondly, the object on which it rests.

2. We here observe that God is the only supreme governor and independent being in whom all fullness and perfection dwell; who is omnipotent, omnipresent and omniscient; without beginning of days or end of life; and that in him every good gift and every good principle dwell; and that he is the Father of lights; in him the principle of faith dwells independently, and he is the object in whom the faith of all other rational and accountable beings center for life and salvation.

3. In order to present this part of the subject in a clear and conspicuous point of light, it is necessary to go back and show the evidences which mankind have had, and the foundation on which these evidences are, or were, based since the creation, to believe in the existence of a God.

4. We do not mean those evidences which are manifested by the works of creation which we daily behold with our natural eyes.  We are sensible that, after a revelation of Jesus Christ, the works of creation, throughout their vast forms and varieties, clearly exhibit his eternal power and Godhead.  Romans 1:20: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead;" but we mean those evidences by which the first thoughts were suggested to the minds of men that there was a God who created all things.

5. We shall now proceed to examine the situation of man at his first creation.  Moses, the historian, has given us the following account of him in the first chapter of the book of Genesis, beginning with the 20th verse, and closing with the 30th.  We copy from the new translation;

6. "And I, God, said unto mine Only Begotten, which was with me from the beginning, 'Let us make man in our image, after our likeness;' and it was so.

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7. "And I, God, said, 'Let them have dominion over the fishes of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.'

8. "And I, God, created man in mine own image, in the image of mine Only Begotten created I him; male and female created I them.  And I, God, blessed them, and said unto them, 'Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.'

9. "And I, God, said unto man, 'Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which shall be the fruit of a tree yielding seed; to you it shall be for meat.'"

10. Again, Genesis 2:15, 16, 17, 19, 20: "And I, the Lord God, took the man, and put him into the garden of Eden, to dress it and to keep it.  And I, the Lord God, commanded the man saying, 'Of every tree of the garden thou mayest freely eat; but of the tree of knowledge of good and evil thou shalt not eat of it; nevertheless thou mayest choose for thyself, for it is given unto thee; but remember that I forbid it, for in the day thou eatest thereof thou shalt surely die.'

11. "And out of the ground I, the Lord God, formed every beast of the field, and every fowl of the air, and commanded that they should come unto Adam, to see what he would call them.  And whatsoever Adam called every living creature, that should be the name thereof.  And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field."

12. From the foregoing we learn man's situation at his first creation, the knowledge with which he was endowed, and the high and exalted station in which he was placed  --  lord or governor of all things on earth, and at the same time enjoying communion and intercourse with his Maker, without a Vail to separate between.  We shall next proceed to examine the account given of his fall, and of his being driven out of the garden of Eden, and from the presence of the Lord.

13. Moses proceeds  --  "And they" (Adam and Eve) "heard the voice of the Lord God, as they were walking in the garden, in the cool of the day; and Adam and his wife went to hide themselves from the presence of the Lord God amongst the trees of the garden.  And I, the Lord God, called unto Adam, and said unto him, 'Where goest thou?' And he said, 'I heard thy voice in the garden, and I was afraid, because I beheld that I was naked, and I hid myself."

14. "And I, the Lord God, said unto Adam, 'Who told thee thou wast naked?  Hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat?  If so, thou shouldst surely die?' And the man said, 'The woman whom thou gavest me, and commandedst that she should remain with me, gave me of the fruit of the tree, and I did eat.'

15. "And I, the Lord God, said unto the woman, 'What is this thing which thou hast done?' And the woman said, 'The serpent beguiled me, and I did eat.'

Lectures on Faith, Lecture

16. And again, the Lord said unto the woman, "I will greatly multiply thy sorrow, and thy conception.  In sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

17. "And unto Adam, I, the Lord God, said, 'Because thou hast hearkened unto the voice of thy wife, and hast eaten of the fruit of the tree of which I commanded thee, saying, Thou shalt not eat of it! cursed shall be the ground for thy sake; in sorrow thou shalt eat of it all the days of thy life.  Thorns also, and thistles shall it bring forth in thee, and thou shalt eat the herb of the field.  By the sweat of thy face shalt thou eat bread, until thou shalt return unto the ground  --  for thou shalt surely die  --  for out of it wast thou taken; for dust thou wast, and unto dust shalt thou return.'" This was immediately followed by the fulfillment of what we previously said  --  Man was driven or sent out of Eden.

18. Two important items are shown from the former quotations.  First, after man was created, he was not left without intelligence or understanding, to wander in darkness and spend an existence in ignorance and doubt (on the great and important point which effected his happiness) as to the real fact by whom he was created, or unto whom he was amenable for his conduct.  God conversed with him face to face.  In His presence he was permitted to stand, and from His own mouth he was permitted to receive instruction.  He heard His voice, walked before Him and gazed upon His glory, while intelligence burst upon his understanding, and enabled him to give names to the vast assemblage of his Maker's works.

19. Secondly, we have seen, that though man did transgress, his transgression did not deprive him of the previous knowledge with which he was endowed relative to the existence and glory of his Creator; for no sooner did he hear His voice than he sought to hide himself from His presence.

20. Having shown, then, in the first instance, that God began to converse with man immediately after he "breathed into his nostrils the breath of life," and that he did not cease to manifest himself to him, even after his fall, we shall next proceed to show, that though he was cast out from the garden of Eden, his knowledge of the existence of God was not lost, neither did God cease to manifest his will unto him.

21. We next proceed to present the account of the direct revelation which man received after he was cast out of Eden, and further copy form the new translation  --

Lectures on Faith, Lecture

22. After Adam had been driven out of the garden, he "began to till the earth, and to have dominion over all the beasts of the field, and to eat his bread by the sweat of his brow, as  the Lord had commanded him."  And he called upon the name of the Lord, and so did Eve, his wife, also. "And they heard the voice of the Lord, from the way toward the garden of Eden, speaking unto them, and they saw him not, for they were shut out from his presence; and he gave unto them commandments that they should worship the Lord their God, and should offer the firstlings of their flocks for an offering unto the Lord.  And Adam was obedient unto the commandments of the Lord.

23. “And after many days an angel of the Lord appeared unto Adam, saying, ‘Why dost thou offer sacrifices unto the Lord?’ And Adam said unto him, ‘I know not; save the Lord commanded me.’

24. “And then the angel spake, saying ‘This thing is a similitude of the sacrifice of the Only Begotten of the Father, who is full of grace and truth.  And thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son for evermore.’ And in that day the Holy Ghost fell upon Adam, which heareth record of the Father and the Son.”

25. This last quotation, or summary, shows this important fact, that though our first parents were driven out of the garden of Eden, and were even separated from the presence of God by a veil, they still retained a knowledge of his existence, and that sufficiently to move them to call upon him.  And further, that no sooner was the plan of redemption revealed to man, and he began to call upon God, than the Holy Spirit was given, bearing record of the Father and Son.

26. Moses also gives us an account, in the fourth of Genesis, of the transgression of Cain, and the righteousness of Abel, and of the revelations of God to them.  He says, "In process of time, Cain brought of the fruit of the ground an offering unto the Lord. And Abel also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering; but unto Cain and to his offering he had not respect.  Now Satan knew this, and it please him.  And Cain was very wroth, and his countenance fell.  And the Lord said unto Cain, 'Why art thou wroth?  Why is thy countenance fallen?  If thou doest well, thou shalt be accepted.  And if thou doest not well, sin lieth at the door, and Satan desireth to have thee; and except thou shalt hearken unto my commandments, I will deliver thee up, and it shall be unto thee according to his desire.'

27. "And Cain went into the field, and Cain talked with Abel, his brother.  And it came to pass that while they were in the field, Cain rose up against Abel, his brother, and slew him.  And Cain gloried in that, which he had done, saying, 'I am free; surely the flocks of my brother falleth unto my hands.'

28. "But the Lord said unto Cain, 'Where is Abel, thy brother?' And he said, 'I know not.  Am I my brother's keeper?' And the Lord said, 'What hast thou done?  the voice of thy brother's blood cries unto me from the ground.  And now, thou shalt be cursed from the earth which hath opened her mouth to receive thy brother's blood from thy hand.  When thou tillest the ground, it shall not henceforth yield unto thee her strength.  A fugitive and a vagabond shalt thou be in the earth.'

29. "And Cain said unto the Lord, 'Satan tempted me because of my brother's flocks.  And I was wroth also; for his offering thou didst accept and not mine; my punishment is greater than I can bear.  Behold thou hast driven me out this day from the face of the Lord, and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass that he that findeth me will slay me because of mine iniquities, for these things are not hid from the Lord.' And the Lord said unto him, 'Whosoever slayeth thee, vengeance shall be taken on him sevenfold.' And I the Lord set a mark upon Cain, lest any finding him should kill him."

30. The object of the foregoing quotations is to show to this class the way by which mankind were first made acquainted with the existence of a God; that it was by a manifestation of God to man, and that God continued, after man's transgression, to manifest himself to him and to his posterity; and, notwithstanding they were separated from his immediate presence that they could not see his face, they continued to hear his voice.

31. Adam, thus being made acquainted with God, communicated the knowledge which he had unto his posterity; and it was through this means that the thought was first suggested to their minds that there was a God, which laid the foundation for the exercise of their faith, through which they could obtain a knowledge of his character and also of his glory.

32. Not only was there a manifestation made unto Adam of the existence of a God; but Moses informs us, as before quoted, that God condescended to talk with Cain after his great transgression in slaying his brother, and that Cain knew that it was the Lord that was talking with him, so that when he was driven out from the presence of his brethren, he carried with him the knowledge of the existence of a God; and, through this means, doubtless, his posterity became acquainted with the fact that such a Being existed.

33. From this we can see that the whole human family in the early age of their existence, in all their different branches, had this knowledge disseminated among them; so that the existence of God became an object of faith in the early age of the world.  And the evidences which these men had of the existence of a God, was the testimony of their fathers in the first instance.

34. The reason why we have been thus particular on this part of our subject, is that this class may see by what means it was that God became an object of faith among men after the fall; and what it was that stirred up the faith of multitudes to feel after him  --  to search after a knowledge of his character, perfections and attributes, until they became extensively acquainted with him, and not only commune with him and behold his glory, but be partakers of his power and stand in his presence.

35. Let this class mark particularly, that the testimony which these men had of the existence of a God, was the testimony of man; for previous to the time that any of Adam's posterity had obtained a manifestation of God to themselves, Adam, their common father, had testified unto them of the existence of God, and of his eternal power and Godhead.

36. For instance, Abel, before he received the assurance from heaven that his offerings were acceptable unto God, had received the important information of his father that such a Being did exist, who had created and who did uphold all things.  Neither can there be a doubt existing on the mind of any person, that Adam was the first who did communicate the knowledge of the existence of a God to his posterity; and that the whole faith of the world, from that time down to the present, is in a certain degree dependent on the knowledge first communicated to them by their common progenitor; and it has been handed down to the day and generation in which we live, as we shall show from the face of the sacred records.

37. First, Adam was 130 years old when Seth was born. Genesis 5:3. and the days of Adam, after he had begotten Seth, were 800 years, making him 930 years old when he died. Genesis 5:4, 5.  Seth was 105 when Enos was born (verse 6); Enos was 90 when Cainan was born (verse 9); Cainan was 70 when Mahalaleel was born (verse 12); Mahalaleel was 65 when Jared was born (verse 15); Jared was 162 when Enoch was born (verse 18); Enoch was 65 when Methuselah was born (verse 21); Methuselah was 187 when Lamech was born (verse 25); Lamech was 182 when Noah was born (verse 28).

38. From this account it appears that Lamech, the 9th from Adam, and the father of Noah, was 56 years old when Adam died; Methuselah, 243; Enoch, 308; Jared, 470; Mahalaleel, 535; Cainan, 605; Enos, 695; and Seth, 800.

39. So that Lamech the father of Noah, Methuselah, Enoch, Jared, Mahalaleel, Cainan, Enos, Seth, and Adam, were all living at the same time, and beyond all controversy, were all preachers of righteousness.

40. Moses further informs us that Seth lived after he begat Enos, 807 years, making him 912 years old at his death.  Genesis 5:7, 8. And Enos lived after he begat Cainan, 815 years, making him 905 years old when he died (verses 10, 11).  And Cainan lived after he begat Mahalaleel, 840 years, making him 910 years old at his death (verses 13, 14).  And Mahalaleel lived after he begat Jared, 830 years, making 895 years old when he died (verses 16, 17).  And Jared lived after he begat Enoch, 800 years, making him 962 years old at his death (verses 19, 20). And Enoch walked with God after he begat Methuselah 300 years, making him 365 years old when he was translated (verses 22, 23)*.  And Methuselah lived after he begat Lamech, 782 years, making him 969 years old when he died (verses 26, 27).  Lamech lived after he begat Noah, 595 years, making him 777 years old when he died (verses 30, 31).

41. Agreeable to this account, Adam died in the 930th year of the world; Enoch was translated in the 987th,* Seth died in the 1042nd; Enos in the 1140th; Cainan in the 1235th; Mahalaleel in the 1290th; Jared in the 1422nd; Lamech in the 1651st; and Methuselah in the 1656th, it being the same year in which the flood came.

42. So that Noah was 84 years old when Enos died, 176 when Cainan died, 234 when Mahalaleel died, 366 when Jared died, 595 when Lamech died, and 600 when Methuselah died.

43. We can see from this that Enos, Cainan, Mahalaleel, Jared, Methuselah, Lamech, and Noah, all lived on the earth at the same time; and the Enos, Cainan, Mahalaleel, Jared, Methuselah, and Lamech, were all acquainted with both Adam and Noah.

44. From the foregoing it is easily to be seen, not only how the knowledge of God came into the world, but upon what principle it was preserved; that from the time it was first communicated, it was retained in the minds of righteous men, who taught not only their own posterity but the world; so that there was no need of a new revelation to man, after Adam's creation to Noah, to give them the first idea or notion of the existence of a God; and not only of a God, but the true and living God.

45. Having traced the chronology of the world from Adam to Noah, we will now trace it from Noah to Abraham.  Noah was 502 years old when Shem was born; 98 years afterwards the flood came, being the 600th year of Noah's age.  And Moses informs us that Noah lived after the flood 350 years, making him 950 years old when he died.  Genesis 9:28, 29.

46. Shem was 100 years old when Arphaxad was born.  Genesis 11:10.  Arphaxad was 35 when Salah was born (11:12); Salah was 30 when Eber was born (11:14); Eber was 34 when Peleg was born, in whose days the earth was divided (11:16); Peleg was 30 when Reu was born (11:18); Reu was 32 when Serug was born (11:20); Serug was 30 when Nahor was born (11:22); Nahor was 29 when Terah was born (11:24); Terah was 70 when Haran and Abraham were born (11:26).

47. There is some difficulty in the account given by Moses of Abraham's birth.  Some have supposed that Abraham was not born until Terah was 130 years old.  This conclusion is drawn from a variety of scriptures, which are not to our purpose at present to quote.  Neither is it a matter of any consequence to us whether Abraham was born when Terah was 70 years old, or 130.  But in order that there may no doubt exist upon any mind in relation to the object lying immediately before us, in presenting the present chronology we will date the birth of Abraham at the latest period, that is, when Terah was 130 years old.  It appears from this account that from the flood to the birth of Abraham, was 352 years.

48. Moses informs us that Shem lived after he begat Arphaxad, 500 years (11:11); this added to 100 years, which was his age when Arphaxad was born, makes him 600 years old when he died.  Arphaxad lived, after he begat Salah, 403 years (11:13); this added to 35 years, which was his age when Salah was born, makes him 438 years old when he died.  Salah lived after he begat Eber, 403 years (11:15); this added to 30 years, which was his age when Eber was born, makes him 433 years old when he died.  Eber lived after he begat Peleg, 430 years (11:17); this added to 34 years, which was his age when Peleg was born, makes him 464 years old.  Peleg lived after he begat Reu, 209 years (11:19); this added to 30 years, which was his age when Reu was born makes him 239 years old when he died.  Reu lived after he begat Serug 207 years (11:21); this added to 32 years, which was his age when Serug was born, makes him 239 years old when he died.  Serug lived after he begat Nahor, 200 years (11:23); this added to 30 years, which was his age when Nahor was born, makes him 230 years old when he died.  Nahor lived after he begat Terah, 119 years (11:25)_; this added to 29 years, which was his age when Terah was born, makes him 148 years when he died.  Terah was 130 years old when Abraham was born, and is supposed to have lived 75 years after his birth, making him 205 years old when he died.

49. Agreeable to this last account. Peleg died in the 1996th year of the world, Nahor in the 1997th, and Noah in the 2006th. So that Peleg, in whose days the earth was divided, and Nahor, the grandfather of Abraham, both died before Noah  --  the former being 239 years old, and the latter 148; and who cannot but see that they must have had a long and intimate acquaintance with Noah?

50. Reu died in the 2026th year of the world, Serug in the 2049th, Terah in the 2083rd, Arphaxad in the 2096th, Salah in the 2126th, Shem in the 2158th, Abraham in the 2183rd, and Eber in the 2187th, which was four years after Abraham's death.  And Eber was the fourth from Noah.

51. Nahor, Abraham's brother, was 58 years old when Noah died, Terah 128, Serug 187, Reu 219, Eber 283, Salah 313, Arphaxad 344, and Shem 448.

52. It appears from this account, that Nahor, brother of Abraham, Terah, Nahor, Serug, Reu, Peleg, Eber, Salah, Arphaxad, Shem, and Noah, all lived on the earth at the same time; and that Abraham was 18 years old when Reu died, 41 when Serug and his brother Nahor died, 75 when Terah died, 88 when Arphaxad died, 118 when Salah died, 150 when Shem died, and that Eber lived four years after Abraham's death.  And that Shem, Arphaxad, Salah, Eber, Reu, Serug, Terah, and Nahor, the brother of Abraham, and Abraham, lived at the same time.  And that Nahor, brother of Abraham, Terah, Serug, Reu, Eber, Salah, Arphaxad, and Shem, were all acquainted with both Noah and Abraham.

53. We have now traced the chronology of the world agreeable to the account given in our present Bible, from Adam to Abraham, and have clearly determined, beyond the power of controversy, that there was no difficulty in preserving the knowledge of God in the world from the creation of Adam, and the manifestation made to his immediate descendants, as set forth in the former part of this lecture; so that the students in this class need not have any doubt resting on their minds on this subject, for they can easily see that it is impossible for it to be otherwise, but that the knowledge of the existence of a God must have continued from father to son, as a matter of tradition at least; for we cannot suppose that a knowledge of this important fact could have existed in the mind of any of the before-mentioned individuals, without their having made it known to their posterity.

54. We have now shown how it was that the first thought ever existed in the mind of any individual that there was such a Being as a God, who had created and did uphold all things; that it was by reason of the manifestation which He first made to our father Adam, when he stood in His presence, and conversed with Him face to face, at the time of his creation.

55. Let us here observe, that after any portion of the human family are made acquainted with the important fact that there is a God, who has created and does uphold all things, the extent of their knowledge respecting his character and glory will depend upon their diligence and faithfulness in seeking after him, until, like Enoch, the brother of Jared, and Moses, they shall obtain faith in God, and power with him to behold him face to face.

56. We have now clearly set forth how it is, and how it was, that God became an object of faith for rational beings; and also, upon what foundation the testimony was based which excited the inquiry and diligent search of the ancient saints to seek after and obtain a knowledge of the glory of God; and we have seen that it was human testimony, and human testimony only, that excited this inquiry, in the first instance, in their minds.  It was the credence they gave to the testimony of their fathers, this testimony having aroused their minds to inquire after the knowledge of God; the inquiry frequently terminated, indeed always terminated when rightly pursued, in the most glorious discoveries and eternal certainty.

LECTURES ON FAITH

 Lecture 3

1. In the second lecture it was shown how it was that the knowledge of the existence of God came into the world, and by what means the first thoughts were suggested to the minds of men that such a Being did actually exist; and that it was by reason of the knowledge of his existence that there was a foundation laid for the exercise of faith in him, as the only Being in whom faith could center for life and salvation; for faith could not center in a Being of whose existence we have no idea, because the idea of his existence in the first instance is essential to the exercise of faith in him.  Romans 10:14: "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard?  and how shall they hear without a preacher (or one sent to tell them)? So, then, faith comes by hearing the word of God." (New Translation).

2. Let us here observe, that three things are necessary in order that any rational and intelligent being may exercise faith in God unto life and salvation.

3. First, the idea that he actually exists.

4. Secondly, a correct idea of his character, perfections, and attributes.

5. Thirdly, an actual knowledge that the course of life which he is pursuing is according to his will. For without an acquaintance with these three important facts, the faith of every rational being must be imperfect and unproductive; but with this understanding it can become perfect and fruitful, abounding in righteousness, unto the praise and glory of God the Father, and the Lord Jesus Christ.

6. Having previously been made acquainted with the way the idea of his existence came into the world, as well as the fact of his existence, we shall proceed to examine his character, perfections, and attributes, in order that this class may see, not only the just grounds which they have for the exercise of faith in him for life and salvation, but the reasons that all the world, also, as far as the idea of his existence extends, may have to exercise faith in him, the Father of all living.

7. As we have been indebted to a revelation which God made of himself to his creatures, in the first instance, for the idea of his existence, so in like manner we are indebted to the revelations which he has given to us for a correct understanding of his character, perfections, and attributes; because without the revelations which he has given to us, no man by searching could find out God.  Job. 11:7, 8, 9.  1 Corinthians 2:9, 10, 11.  "But as it is written, eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him; but God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God.  For what man knoweth the things of a man, save the spirit of man which is in him?  Even so, the things of God knoweth no man but the Spirit of God."

8. Having said so much we proceed to examine the character which the revelations have given of God.

9. Moses gives us the following account in Exodus 34:6: "And the Lord passed by before him, and proclaimed, "The Lord God, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth,'" Psalms 103:6, 7, 8: "The Lord executeth righteousness and judgment for all that are oppressed.  He made known his ways unto Moses, his acts unto the children of Israel.  The Lord is merciful and gracious, slow to anger and plenteous in mercy."  Psalms 103:17, 18: "But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children, to such as keep his covenant, and to those that remember his commandments to do them."  Psalms 90:2: "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting thou art God."  Hebrews 1:10, 11, 12:  And thou, Lord, in the beginning, hast laid the foundation of the earth; and the heavens are the works of thine hands; they shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same and thy years shall not fail." James 1:17: "Every good gift and every perfect gift is from above, and cometh down form the Father of lights, with whom is no variableness, neither shadow of turning."  Malachi 3:6: "For I am the Lord, I change not; therefore ye sons of Jacob are not consumed."

10. Doctrine and Covenants 3:2: "For God does not walk in crooked paths, neither does he turn to the right hand or the left, or vary from that which he has said, therefore his paths are straight, and his course is one eternal round."  Doctrine and Covenants 35:1: "Listen to the voice of the Lord your God, even Alpha and Omega, the beginning and the end, whose course is one eternal round, the same yesterday, today, and forever."

11. Numbers 23:19: "God is not a man that he should lie, neither the son of man that he should repent."  1 John 4:8: "He that loveth not, knoweth not God, for God is love," Acts 10:34, 35: "Then Peter opened his mouth and said, 'Of a truth I perceive that God is no respecter of persons, but in every nation he that feareth God and worketh righteousness is accepted with him.'"

12. From the foregoing testimonies we learn the following things respecting the character of God:

13. First, that He was God before the world was created, and the same God that He was after it was created.

14. Secondly, that He is merciful and gracious, slow to anger, abundant in goodness, and that He was so from everlasting, and will be to everlasting.

15. Thirdly, that He changes not, neither is there variableness with Him; but that He is the same from everlasting to everlasting, being the same yesterday, today, and forever; and that His course is one eternal round, without variation.

16. Fourthly, that He is a God of truth and cannot lie.

17. Fifthly, that He is no respecter of persons: but in every nation he that fears God and works righteousness is accepted of Him.

18. Sixthly, that He is love.

19. An acquaintance with these attributes in the divine character, is essentially necessary, in order that the faith of any rational being can center in Him for life and salvation.  For if he did not, in the first instance, believe Him to be God, that is, the Creator and upholder of all things, he could not center his faith in Him for life and salvation, for fear there should be greater than He who would thwart all His plans, and He, like the Gods of the heathen, would be unable to fulfill His promises; but seeing He is God over all, from everlasting to everlasting, the Creator and upholder of all things, no such fear can exist in the minds of those who put their trust in Him, so that in this respect their faith can be without wavering.

20. But secondly; unless He was merciful and gracious, slow to anger, long-suffering and full of goodness, such is the weakness of human nature, and so great the frailties and imperfections of men, that unless they believed that these excellencies existed in the divine character, the faith necessary to salvation could not exist; for doubt would take the place of faith, and those who know their weakness and liability to sin would be in constant doubt of salvation if it were not for the idea which they have of the excellencies of the character of God, that He is slow to anger and long-suffering, and of a forgiving disposition, and does forgive iniquity, transgression, and sin.  An idea of these facts does away doubt, and makes faith exceedingly strong.

21. But it is equally as necessary that men should have the idea that he is a God who changes not, in order to have faith in him, as it is to have the idea that He is gracious and long-suffering; for without the idea of unchangeableness in the character of the Deity, doubt would take the place of faith.  But with the idea that He changes not, faith lays hold upon the excellencies in His character with unshaken confidence, believing He is the same yesterday, today, and forever, and that His course is one eternal round.

22. And again, the idea that He is a God of truth and cannot lie, is equally as necessary to the exercise of faith in Him as the idea of His unchangeableness.  For without the idea that He was a God of truth and could not lie, the confidence necessary to be placed in His word in order to the exercise of faith in Him could not exist.  But having the idea that He is not man, that He cannot lie, it gives power to the minds of men to exercise faith in Him.

23. But it is also necessary that men should have an idea that He is no respecter of persons, for with the idea of all the other excellencies in His character, and this one wanting, men could not exercise faith in Him; because if He were a respecter of persons, they could not tell what their privileges were, nor how far they were authorized to exercise faith in Him, or whether they were authorized to do it at all, but all must be confusion; but no sooner are the minds of men made acquainted with the truth on this point, that He is no respecter of persons, than they see that they have authority by faith to lay hold on eternal life, the richest boon of heaven, because God is no respecter of persons, and that every man in every nation has an equal privilege.

24. And lastly, but not less important to the exercise of faith in God, is the idea that He is love; for with all the other excellencies in His character, without this one to influence them, they could not have such powerful dominion over the minds of men; but when the idea is planted in the mind that He is love, who cannot see the just ground that men of every nation, kindred, and tongue, have to exercise faith in God so as to obtain eternal life?

25. From the above description of the character of the Deity, which is given Him in the revelations to men, there is a sure foundation for the exercise of faith in Him among every people, nation, and kindred, from age to age, and from generation to generation.

26. Let us here observe that the foregoing is the character which is given of God in his revelations to the Former-day Saints, and it is also the character which is given of Him in His revelations to the Latter-day Saints, so that the saints of former days and those of latter days are both alike in this respect; the Latter-day Saints having as good grounds to exercise faith in God as the Former-day Saints had, because the same character is given of him to both.

QUESTIONS AND ANSWERS ON THE FOREGOING PRINCIPLES

         What was shown in the second lecture?  It was shown how the knowledge of the existence of God came into the world.  Lecture 3:1.

What is the effect of the idea of His existence among men?  It lays the foundation for the exercise of faith in Him. Lecture 3:1.

Is the idea of His existence, in the first instance, necessary in order for the exercise of faith in Him? It is.  Lecture 3:1.

How do you prove it?  By the tenth chapter of Romans and fourteenth verse.  Lecture 3:1.

How many things are necessary for us to understand, respecting the Deity and our relation to Him, in order that we may exercise faith in Him for life and salvation?  Three.  Lecture 3:2.

What are they?  First, that God does actually exist; secondly, correct ideas of His character, His perfections and attributes; and thirdly, that the course which we pursue is according to His mind and will.  Lecture 3:3, 4, 5.

Would the idea of any one or two of the above-mentioned things enable a person to exercise faith in God?  It would not, for without the idea of them all faith would be imperfect and unproductive.  Lecture 3:5.

Would an idea of these three things lay a sure foundation for the exercise of faith in God, so as to obtain life and salvation?  It would; for by the idea of these three things, faith could become perfect and fruitful, abounding in righteousness unto the praise and glory of God.  Lecture 3:5.

How are we to be made acquainted with the before-mentioned things respecting the Deity, and respecting ourselves? By revelation.  Lecture 3:6.

Could these things be found out by any other means than by revelation?  They could not.

How do you prove it?  By the scriptures.  Job 11:7, 8, 9. 1 Corinthians 2:9, 10, 11.  Lecture 3:7.

What things do we learn in the revelations of God respecting His character?  We learn the six following things: First, that He was God before the world was created, and the same God that He was after it was created.  Secondly, that He is merciful and gracious, slow to anger, abundant in goodness, and that He was so from everlasting, and will be so to everlasting.  Thirdly, that He changes not, neither is there variableness with Him, and that His course is one eternal round.  Fourthly, that He is a God of truth, and cannot lie.  Fifthly, that He is no respecter of persons; and sixthly, that He is love.  Lecture 3:12, 13, 14, 15, 16, 17, 18.

Where do you find the revelations which gives us this idea of the character of the Deity?  In the Bible and Doctrine and Covenants, and they are quoted in the third lecture.  Lecture 3:9, 10, 11.