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 dwells; 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 mind
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 chap. of the book of Genesis, beginning with the 20th
verse, and closing with the 30th. We copy from the New Translation:
6. And the Lord God said unto the Only Begotten, who was with him from
the beginning, Let us make man in our image, after our likeness: and it
was done.
7. And the Lord 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 creeps upon the earth.
8. So God created man in his own image, in the image of the Only
Begotten created he him; male and female created I them. And God
blessed them, and God 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 the Lord God took the man,
and put him into the garden of Eden, to dress it and to keep it. And
the Lord God, commanded the man, saying, Of every tree of the garden
you may freely eat: but of the tree of the knowledge of good and evil
you shall not eat of it, neither shall you touch it, nevertheless, you
may choose for yourself, for it is given unto you; but remember that I
forbid it, for in the day that you eat thereof you shall surely die.
11. And out of the ground 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 was 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 the Lord God called unto Adam,
and said unto him, Where goest you? And he said, I heard your voice in
the garden, and I was afraid, because I beheld that I was naked, and I
hid myself.
14. And the Lord God, said unto Adam, 'Who told you that you were
naked? Have you eaten of the tree whereof I told you you should not
eat? If so, you should surely die?' And the man said, The woman whom
you gave me, and commanded 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
you hast done? And the woman said, The serpent beguiled me, and I did
eat.
16. And again, the Lord said unto the woman, I will greatly multiply
your sorrow, and your conception. In sorrow you shall bring forth
children; and your desire shall be to your husband, and he shall rule
over you.
17. And the Lord God said unto Adam, because you have hearkened unto
the voice of your wife, and have eaten of the fruit of the tree of
which I commanded yous, saying, You shall not eat of it! cursed shall
be the ground for your sake; in sorrow you shall eat of it all the
days of your life. Thorns also, and thistles shall it bring forth to
you: and you shall eat the herb of the field. By the sweat of your
face shall you eat bread, until you shall return unto the ground--for
you shall surely die--for out of it you were taken: for dust you were,
and unto dust you shall 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
from the New Translation:
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 I 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 do you offer sacrifices unto the Lord? And Adam said unto
him, I know not; but the Lord commanded me to offer sacrifices.
24. And then the angel said unto him, This thing is a similitude of the
sacrifice of the Only Begotten of the Father, who is full of grace and
truth. And you shall do all that you do in the name of the Son: and you
shall repent and call upon God in the name of the Son forever. And in
that day the Holy Ghost fell upon Adam, and bore 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 vail, 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 4th 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 pleased
him. And Cain was very wroth, and his countenance fell. And the Lord
said unto Cain, Why are you angry? Why is your countenance fallen? If
you do well, will you not be accepted?--And if you do not well, sin
lieth at the door, and Satan desires to have you; and except you shall
hearken unto my commandments, I will deliver you up: and it shall be
unto you according to his desire.
27. And Cain went into the field, and talked with his brother Abel. And
while they were in the field, Cain rose up against his brother Abel,
and slew him. And Cain gloried in what he had done, saying, I am free;
surely the flocks of my brother will now fall into my hands.
28. But the Lord said unto Cain, Where is Abel, your brother? And he
said, I know not: am I my brother's keeper? And the Lord said, What
have you done? the voice of your brother's blood cries unto me from the
ground. And now, you shall be cursed from the earth which hath opened
her mouth to receive your brother's blood from your hand. When you till
the ground, it shall not henceforth yield unto you her strength. A
fugitive and a vagabond you shall be in the earth.
29. And Cain said unto the Lord, Satan tempted me because of my
brother's flocks. And I was angry: for his offering you accepted and
mine was not: My punishment is greater than I can bear. Behold you have
driven me out this day from the face of men, and from your face shall
I be hid also; 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, Therefore, whoever slays Cain, vengeance shall be
taken on him seven fold. And 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. 5:6. Enos was 90 when Cainan was born. 5:9. Cainan was 70
when Mahalaleel was born. 5:12. Mahalaleel was 65 when Jared was born.
5:15. Jared was 162 when Enoch was born. 5:18. Enoch was 65 when
Methuselah was born. 5:21. Methuselah was 187 when Lamech was born.
5:25. Lamech was 182 when Noah was born. 5:28.
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. 5:10,11. And Cainan lived, after he begat Mahalaleel, 840
years: making him 910 years old at his death. 5:13,14. And Mahalaleel
lived after he begat Jared, 830 years, making him 895 years old when he
died. 5:16,17. And Jared lived after he begat Enoch, 800 years, making
him 962 years old at his death. 5:19,20. And Enoch walked with God,
after he begat Methuselah 300 years: making him 365 years old when he
was translated. 5:22,23. And Methuselah lived after he begat Lamech,
782 years, making him 969 years old when he died 5:26,27. Lamech lived
after he begat Noah, 595 years; making him 777 years old when he died.
5:30,31.
41. Agreeably 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 that 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 of 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. Gen. 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. Gen. 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.
Gen. 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 old 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 4 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 dubiety 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 enquiry, 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 enquiry frequently
terminated, indeed always terminated when rightly pursued, in the most
glorious discoveries, and eternal certainty.
_Question_.--Is there a being who has faith in himself, independently?
_Answer_.--There is. Q. Who is it? A. It is God. Q. How do you prove
that God has faith in himself independently?
A. Because he is omnipotent, omnipresent, and omniscient; without
beginning of days or end of life, and in him all fullness dwells. Eph
1:23: Which is his body, the fullness of him that filleth all in all.
Col 1:19. For it pleased the Father, that in him should all fullness
dwell. [§ II. ¶ 2.]
Q. Is he the object in whom the faith of all other rational and
accountable beings center, for life and salvation?
A. He is.
Q. How do you prove it?
A. Isa. 45:22. Look unto me and be ye saved, all the ends of the earth:
for I am God, and there is none else. Romans 11:34,35,36. For who hath
known the mind of the Lord? or who hath been his counselor? or who
hath first given to him, and it shall be recompensed unto him again?
For of him, and through him, and to him, are all things, to whom be
glory for ever. Amen. Isa. 40: from the 8th to the 18th verses. O Zion
that bringest good tidings; [or, O thou that tellest good tidings to
Zion?] get you up into the high mountain: O Jerusalem, that bringest
good tidings; [or, O thou that tellest good tidings to Jerusalem] lift
up thy voice with strength; lift it up, be not afraid; say unto the
cities of Judah, Behold your God! Behold the Lord your God will come
with strong hand [or, against the strong]; and his arm shall rule for
him: behold, his reward is with him, and his work before him. [Or,
recompense for his work]. He shall feed his flock like a shepherd: he
shall gather his lambs with his arms, and carry them in his bosom,
and shall gently lead those that are with young. Who hath measured
the waters in the hollow of his hand, and meted out heaven with the
span, and comprehended the dust of the earth in a measure, weighed the
mountains in scales, and the hills in a balance? Who hath directed
the Spirit of the Lord, or being his counselor, hath taught him? With
whom took he counsel, and who instructed him and taught him in the
path of judgment, and taught him knowledge, and shewed to him the way
of understanding? Behold, the nations are as a drop of a bucket and
are counted as the small dust of the balance: behold, he taketh up the
isles as a very little thing. And Lebanon is not sufficient to burn,
nor the beasts thereof sufficient for a burnt offering. All nations are
before him as nothing, and they are counted to him less than nothing,
and vanity. Jer. 11:15, 16: He [the Lord] hath made the earth by his
power, he hath established the world by his Wisdom, and hath stretched
out the heaven by his understanding. When he uttereth his voice there
is a multitude of waters in the heavens; and he causeth the vapors to
ascend from the ends of the earth: he maketh lightnings with rain, and
bringeth forth the wind out of his treasures. 1 Cor 8:6 But to us there
is but one God, the Father, of whom are all things, and we in him; and
one Lord Jesus Christ, by whom are all things, and we by him. [§ II. ¶
2.]
Q. How did men first come to the knowledge of the existence of a God,
so as to exercise faith in him?
A. In order to answer this question, it will be necessary to go
back and examine man at his creation; the circumstances in which
he was placed, and the knowledge which he had of God. [§ II. ¶
3,4,5,6,7,8,9,10,11.]. First, when man was created he stood in the
presence of God. Gen. 1:27,28. From this we earn that man, at his
creation, stood in the presence of his God, and had most perfect
knowledge of his existence. Secondly, God conversed with him after
his transgression. Gen 3: from the 8th to the 22nd. [§ II. ¶
13,14,15,16,17.] From this we learn that, though man did transgress,
he was not deprived of the previous knowledge which he had of the
existence of God. [§ II. ¶ 19.] Thirdly, God conversed with man after
he cast him out of the garden. [§ II. ¶ 22,23,24,25.] Fourthly, God
also conversed with Cain after he had slain Abel. Gen 4: from the 4th
to the 6th. [§ II. ¶ 26,27,28,29.]
Q. What is the object of the foregoing quotation?
A. It is that it may be clearly seen how it was that the first thoughts
were suggested to the minds of men of the existence of God, and how
extensively this knowledge was spread among the immediate descendants
of Adam. [§ II. ¶ 30,31,32,33.]
Q. What testimony had the immediate descendants of Adam, in proof of
the existence of God?
A. The testimony of their father. And after they were made acquainted
with his existence, by the testimony of their father, they were
dependent upon the exercise of their own faith, for a knowledge of his
character, perfections, and attributes. [§ II. ¶ 23,24,25,26.]
Q. Had any other of the human family, besides Adam, a knowledge of the
existence of God, in the first instance, by any other means than human
testimony?
A. They had not. For previous to the time that they could have power
to obtain a manifestation for themselves, the all-important fact had
been communicated to them by their common father: and so from father to
child the knowledge was communicated as extensively, as the knowledge
of his existence was known; for it was by this means, in the first
instance, that men had a knowledge of his existence. [§ II. ¶ 35,36].
Q. How do you know that the knowledge of the existence of God was
communicated in this manner, throughout the different ages of the world?
A. By the chronology obtained through the revelations of God.
Q. How would you divide that chronology in order to convey it to the
understanding clearly?
A. Into two parts: First, by embracing that period of the world from
Adam to Noah; and secondly, from Noah to Abraham: from which period the
knowledge of the existence of God has been so general, that it is a
matter of no dispute in what manner the idea of his existence has been
retained in the world.
Q. How many noted righteous men lived from Adam to Noah?
A. Nine; which includes Abel, who was slain by his brother.
Q. What are their names?
A. Abel, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, and
Lamech.
Q. How old was Adam when Seth was born?
A. One hundred and thirty years. Gen 5:3.
Q. How many years did Adam live after Seth was born?
A. Eight hundred. Gen. 5:4.
Q. How old was Adam when he died?
A. Nine hundred and thirty years. Gen. 5-5.
Q. How old was Seth when Enos was born?
A. One hundred and five years. Gen. 5:6.
Q. How old was Enos when Cainan was born?
A. Ninety years. Gen. 5:9.
Q. How old was Cainan when Mahalaleel was born?
A. Seventy years. Gen. 5:12.
Q. How old was Mahalaleel when Jared was born?
A. Sixty-five years. Gen. 5:15.
Q. How old was Jared when Enoch was born?
A. One hundred and sixty two years. Gen. 5:18.
Q. How old was Enoch when Methuselah was born?
A. Sixty-five years. Gen. 5:21.
Q. How old was Methuselah when Lamech was born?
A. One hundred and eighty seven years. Gen. 5:25.
Q. How old was Lamech when Noah was born?
A. One hundred and eighty-two years. Gen. 5:28. For this chronology,
see § II. ¶ 37.
Q. How many years, according to this account, was it from Adam to Noah?
A. One thousand and fifty-six years.
Q. How old was Lamech when Adam died?
A. Lamech, the ninth from Adam (including Abel), and father of Noah,
was fifty-six years old when Adam died.
Q. How old was Methuselah?
A. Two hundred and forty-three years.
Q. How old was Enoch?
A. Three hundred and eight years.
Q. How old was Jared?
A. Four hundred and seventy years.
Q. How old was Mahalaleel?
A. Five hundred and thirty-five years.
Q. How old was Cainan?
A. Six hundred and five years.
Q. How old was Enos?
A. Six hundred and ninety-five years.
Q. How old was Seth?
A. Eight hundred. For this item of the account, see section second,
paragraph 38.
Q. How many of these noted men were cotemporary with Adam?
A. Nine.
Q. What are their names?
A. Abel, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah and
Lamech. [§ II. ¶ 39.]
Q. How long did Seth live after Enos was born?
A. Eight hundred and seven years. Gen. 5:7.
Q. What was Seth's age when he died?
A. Nine hundred and twelve years. Gen. 5:8.
Q. How long did Enos live after Cainan was born?
A. Eight hundred and fifteen years. Gen. 5:10.
Q. What was Enos's age when he died?
A. Nine hundred and five years. Gen. 5:11.
Q. How long did Cainan live after Mahalaleel was born?
A. Eight hundred and forty years. Gen. 5:13.
Q. What was Cainan's age when he died?
A. Nine hundred and ten years. Gen. 5:14.
Q. How long did Mahalaleel live after Jared was born?
A. Eight hundred and thirty years. Gen. 5:16.
Q. What was Mahalaleel's age when he died?
A. Eight hundred and ninety five years. Gen. 5:17.
Q. How long did Jared live after Enoch was born?
A. Eight hundred years. Gen. 5:19.
Q. What was Jared's age when he died?
A. Nine hundred and sixty two years. Gen. 5:20.
Q. How long did Enoch walk with God after Methuselah was born?
A. Three hundred years. Gen. 5:22.
Q. What was Enoch's age when he was translated?
A. Three hundred and sixty five years. Gen. 5:23
Q. How long did Methuselah live after Lamech was born?
A. Seven hundred and eighty two years. Gen. 5:26.
Q. What was Methuselah's age when he died?
A. Nine hundred and sixty nine years. Gen. 5:27.
Q. How long did Lamech live after Noah was born?
A. Five hundred and ninety five years. Gen. 5:30.
Q. What was Lamech's age when he died?
A. Seven hundred and seventy seven years. Gen. 5:31. For the account of
the last item see [§ II. ¶ 40.]
Q. In what year of the world did Adam die?
A. In the nine hundred and thirtieth.
Q. In what year was Enoch translated?
A. In the nine hundred and eighty seventh.
Q. In what year did Seth die?
A. In the one thousand and forty second.
Q. In what year did Enos die?
A. In the eleven hundred and fortieth.
Q. In what year did Cainan die?
A. In the twelve hundred and thirty fifth.
Q. In what year did Mahalaleel die?
A. In the twelve hundred and ninetieth.
Q. In what year did Jared die?
A. In the fourteen hundred and twenty second.
Q. In what year did Lamech die?
A. In the sixteen hundred and fifty first.
Q. In what year did Methuselah die?
A. In the sixteen hundred and fifty sixth. For this account see § II. ¶
41.
Q. How old was Noah when Enos died?
A. Eighty four years.
Q. How old when Cainan died?
A. One hundred and seventy nine years.
Q. How old when Mahalaleel died?
A. Two hundred and thirty four years.
Q. How old when Jared died?
A. Three hundred and sixty six years.
Q. How old when Lamech died?
A. Five hundred and ninety five years.
Q. How old when Methuselah died?
A. Six hundred years. See § II. ¶ 42, for the last item.
Q. How many of those men lived in the days of Noah?
A. Six.
Q. What are their names?
A. Enos, Cainan, Mahalaleel, Jared, Methuselah, and Lamech. [§ II. ¶
43.]
Q. How many of those men were contemporary with Adam and Noah both?
A. Six.
Q. What are their names?
A. Enos, Cainan, Mahalaleel, Jared, Methuselah, and Lamech. [§ II. ¶
43.]
Q. According to the foregoing account, how was the knowledge of the
existence of God first suggested to the minds of men?
A. By the manifestation made to our father Adam, when he was in the
presence of God, both before and while he was in Eden. [§ II. ¶ 44.]
Q. How was the knowledge of the existence of God disseminated among the
inhabitants of the world?
A. By tradition from father to son. [§ II. ¶ 44.]
Q. How old was Noah when Shem was born?
A. Five hundred and two years. Gen. 5:32. 11:10.
Q. What was the term of years from the birth of Shem to the flood?
A. Ninety eight.
Q. What was the term of years that Noah lived after the flood?
A. Three hundred and fifty. Gen. 9:28.
Q. What was Noah's age when he died?
A. Nine hundred and fifty years. Gen. 9:29. [§ II. ¶ 45.]
Q. What was Shem's age when Arphaxad was born?
A. One hundred years. Gen. 11:10.
Q. What was Arphaxad's age when Salah was born! Thirty five years. Gen.
11:12.
Q. What was Salah's age when Eber was born?
A. Thirty years. Gen. 11:16.
Q. What was Eber's age when Peleg was born?
A. Thirty four years. Gen. 11:14.
Q. What was Peleg's age when Reu was born?
A. Thirty years. Gen. 11:18.
Q. What was Reu's age when Serug was born?
A. Thirty two years. Gen. 11:20.
Q. What was Serug's age when Nahor was born?
A. Thirty years. Gen. 11:22.
Q. What was Nahor's age when Terah was born?
A. Twenty nine years. Gen. 11:24.
Q. What was Terah's age when Nahor (the brother of Abraham) was born?
A. Seventy years. Gen. 11:26.
Q. What was Terah's age when Abraham was born?
A. Some suppose one hundred and thirty years, and others seventy. Gen.
12:4. 11:26. [§ II. ¶ 42.]
Q. What was the number of years from the flood to the birth of Abraham?
A. Supposing Abraham to have been born when Terah was one hundred and
thirty years old, it was three hundred and fifty two years: but if
he was born when Terah was seventy years old, it was two hundred and
ninety two years. [§ II. ¶ 47.]
Q. How long did Shem live after Arphaxad was born?
A. Five hundred years. Gen. 11:11.
Q. What was Shem's age when he died?
A. Six hundred years. Gen. 11:11.
Q. What number of years did Arphaxad live after Salah was born?
A. Four hundred and three years. Gen. 21:13.
Q. What was Arphaxad's age when he died?
A. Four hundred and thirty eight years.
Q. What number of years did Salah live after Eber was born?
A. Four hundred and three years. Gen. 11:15.
Q. What was Salah's age when he died?
A. Four hundred and thirty three years.
Q. What number of years did Eber live after Peleg was born?
A. Four hundred and thirty years. Gen. 11:17.
Q. What was Eber's age when he died?
A. Four hundred and sixty four years.
Q. What number of years did Peleg live after Reu was born?
A. Two hundred and nine years. Gen. 11:19.
Q. What was Peleg's age when he died?
A. Two hundred and thirty nine years.
Q. What number of years did Reu live after Serug was born?
A. Two hundred and seven years. Gen. 9:21.
Q. What was Reu's age when he died?
A. Two hundred and thirty nine years.
Q. What number of years did Serug live after Nahor was born?
A. Two hundred years. Gen. 11:23.
Q. What was Serug's age when he died?
A. Two hundred and thirty years.
Q. What number of years did Nahor live after Terah was born?
A. One hundred and nineteen years. Gen. 11:25.
Q. What was Nahor's age when he died?
A. One hundred and forty eight years.
Q. What number of years did Terah live after Abraham was born?
A. Supposing Terah to have been one hundred and thirty years old when
Abraham was born, he lived, seventy five years; but if Abraham was born
when Terah was seventy years old, he lived one hundred and thirty five.
Q. What was Terah's age when he died?
A. Two hundred and five years. Gen. 9:32. For this account, from the
birth of Arphaxad to the death of Terah, see [§ II. ¶ 48.]
Q. In what year of the world did Peleg die?
A. Agreeable to the foregoing chronology, he died in the nineteen
hundred and ninety sixth year of the world.
Q. In what year of the world did Nahor die?
A. In the nineteen hundred and ninety seventh.
Q. In what year of the world did Noah die?
A. In the two thousand and sixth.
Q. In what year of the world did Reu die?
A. In the two thousand and twenty sixth.
Q. In what year of the world did Serug die?
A. In the two thousand and forty ninth.
Q. In what year of the world did Terah die?
A. In the two thousand and eighty third.
Q. In what year of the world did Arphaxad die?
A. In the two thousand and ninety sixth.
Q. In what year of the world did Salah die?
A. In the twenty one hundred and twenty sixth.
Q. In what year of the world did Abraham die?
A. In the twenty one hundred and eighty third.
Q. In what year of the world did Eber die?
A. In the twenty one hundred and eighty seventh. For this account of
the year of the world in which those men died, see [§ II. ¶ 49,50.]
Q. How old was Nahor (Abraham's brother) when Noah died?
A. Fifty eight years.
Q. How old was Terah?
A. One hundred and twenty eight.
Q. How old was Serug?
A. One hundred and eighty seven.
Q. How old was Reu?
A. Two hundred and nineteen.
Q. How old was Eber?
A. Two hundred and eighty three.
Q. How old was Salah?
A. Three hundred and thirteen.
Q. How old was Arphaxad?
A. Three hundred and forty eight.
Q. How old was Shem?
A. Four hundred and forty eight. For the last account see [§ II. ¶ 51.]
Q. How old was Abraham when Reu died?
A. Eighteen years, if he was born when Terah was one hundred and thirty
years old.
Q. What was his age when Serug and Nahor (Abraham's brother) died?
A. Forty one years.
Q. What was his age when Terah died?
A. Seventy five years.
Q. What was his age when Arphaxad died?
A. Eighty eight.
Q. What was his age when Salah died?
A. One hundred and eighteen years.
Q. What was his age when Shem died?
A. One hundred and fifty years. For this see [§ II. ¶ 52.]
Q. How many noted characters lived from Noah to Abraham?
A. Ten.
Q. What are their names?
A. Shem, Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah, and
Nahor, (Abraham's brother). [§ II. ¶ 52.]
Q. How many of these were cotemporary with Noah?
A. The whole.
Q. How many With Abraham?
A. Eight.
Q. What are their names?
A. Nahor (Abraham's brother), Terah, Serug, Reu, Eber, Salah, Arphaxad,
and Shem. [§ II. ¶ 52.]
Q. How many were cotemporary with both Noah and Abraham?
A. Eight.
Q. What are their names?
A. Shem, Arphaxad, Salah, Eber, Reu, Serug, Terah, and Nahor (Abraham's
brother). [§ II. ¶ 52.]
Q. Did any of these men die before Noah?
A. They did.
Q. Who were they?
A. Peleg, in whose days the earth was divided; and Nahor, (Abraham's
grandfather). [§ II. ¶ 49.]
Q. Did any one of them live longer than Abraham?
A. There was one. [§ II. ¶ 50.]
Q. Who was he?
A. Eber, the fourth from Noah. [§ II. ¶ 50.]
Q. In whose days was the earth divided?
A. In the days of Peleg.
Q. Where have we the account given that the earth was divided in the
days of Peleg?
A. Gen. 10:25.
Q. Can you repeat the sentence?
A. Unto Eber were born two sons: the name of one was Peleg, for in his
days the earth was divided.
Q. What testimony have men, in the first instance, that there is a God?
A. Human testimony, and human testimony only. [§ II. ¶ 56.]
Q. What excited the ancient saints to seek diligently after a knowledge
of the glory of God, his perfections and attributes?
A. The credence they gave to the testimony of their fathers. [§ II. ¶
56.]
Q. How do men obtain a knowledge of the glory of God, his perfections
and attributes?
A. By devoting themselves to his service, through prayer and
supplication incessantly strengthening their faith in him, until, like
Enoch, the brother of Jared, and Moses, they obtain a manifestation of
God to themselves. [§ II. ¶ 55.]
Q. Is the knowledge of the existence of God a matter of mere
tradition, founded upon human testimony alone, until persons receive a
manifestation of God to themselves?
A. It is.
Q. How do you prove it?
A. From the whole of the first and second lectures.
LECTURE THIRD.
Of Faith.