Part 3
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.
Section III.
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. Rom. 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. First Cor. 2:9,10,11: But as it is written, eye has 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 searches all things, yea, the deep things of God. For what man knows the things of a man, save the spirit of man which is in him? Even so, the things of God knows no man but by 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. Psalm 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: Psalm 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. Psalm 90:2: Before the mountains were brought forth, or ever you had formed the earth and the world, even from everlasting to everlasting, you are God. Heb. 1:10,11,12 And you, Lord, in the beginning, have laid the foundation of the earth; and the heavens are the works of your hands: they shall perish, but you remain; and they shall wax old as a garment; and as a vesture shall you fold them up, and they shall be changed; but you are the same and your years shall not fail James 1:17: Every good gift, and every perfect gift, is from above, and comes down from 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. Book of Commandments, chpt. 2nd, commencing in the third line of the first paragraph: 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 strait, and his course is one eternal round: Book of Commandments, chapt. 37:1. 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 to-day and forever.
11. Numbers, 23:19. God is not a man, that he should lie, neither the son of man that he should repent. First John, 4:8. He that loves not, knows not God; for God is love. Acts 10:34: 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 fears God and works 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 to-day 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 excellency 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, to-day 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 can 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.
Q. What was shown in the second lecture?
A. It was shown how the knowledge of the existence of God came into the world--[§ III. ¶ 1.]
Q. What is the effect of the idea of his existence among men?
A. It lays the foundation for the exercise of faith in him.--[§ III. ¶ 1.]
Q. Is the idea of his existence, in the first instance, necessary in order for the exercise of faith in him?
A. It is. [§ III. ¶ 1.]
Q. How do you prove it?
A. By the tenth chapter of Romans and fourteenth verse. [§ III. ¶ 1.]
Q. 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?
A. Three. [§ III. ¶ 2.]
Q. What are they?
A. 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. [§ III. ¶ 3,4,5.]
Q. Would the idea of any one or two of the above-mentioned things enable a person to exercise faith in God?
A. It would not, for without the idea of them all, faith would be imperfect and unproductive. [§ III. ¶ 5.]
Q. 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?
A. 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. [§ III. ¶ 5.]
Q. How are we to be made acquainted with the before mentioned things respecting the Deity, and respecting ourselves?
A. By revelation. [§ III. ¶ 6.]
Q. Could these things be found out by any other means than by revelation?
A. They could not.
Q. How do you prove it?
A. By the scriptures. Job 11:7,8:9. 1 Corinthians 2:9,10,11. [§ III. ¶ 7.]
Q. What things do we learn in the revelations of God respecting his character?
A. 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. [§ III. ¶ 12,13,14,15,16,17,18.]
Q. Where do you find the revelations which give us this idea of the character of the Deity?
A. In the bible and book of commandments, and they are quoted in the third lecture. [§ III. ¶ 9,10,11.]
Q. What effect would it have on any rational being not to have an idea that the Lord was God, the Creator and upholder of all things?
A. It would prevent him from exercising faith in him unto life and salvation.
Q. Why would it prevent him from exercising faith in God?
A. Because he would be as the heathen not knowing but there might be a being greater and more powerful than he, and thereby he be prevented from fulfilling his promises. [§ III. ¶ 19.]
Q. Does this idea prevent this doubt?
A. It does; for persons having this idea are enabled thereby to exercise faith without this doubt. [§ III. ¶ 19.]
Q. Is it not also necessary to have the idea that God is merciful, and gracious, long-suffering and full of goodness?
A. It is. [§ III. ¶ 20.]
Q. Why is it necessary?