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The Lectures on Faith



LECTURE FIRST

On the Doctrine of the Church of the

Latter Day Saints.

Of Faith.

Section 1.

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. And,

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 thoughts
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? Would 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 endeavouring 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 you 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 563, that it was the faith of Alma and Amulek which
caused the walls of the prison to be rent, as recorded on the 264th
page; that 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 421st page; and
that it was by faith that the mountain Zerin was removed, when the
brother of Jared spake in the name of the Lord. See also 565th 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, &c., &c.

21. Also, Joshua, in the sight of all Israel, bade the sun and moon to
stand still, and it was done. Josh. 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,
agreeably to the will of God. Without it, there is no power, and
without power there could be no creation, nor existence!

OF THEOLOGY

_Question_.--What is theology?

_Answer_.--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].

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

A. Faith. [§ I. ¶ 1.]

Q. Why is faith the first principle in this revealed science?

A. Because it is the foundation of all righteousness. Heb 11:6. without
faith it is impossible to please God. 1st John, 3:7 Little children,
let no man deceive you: he that doeth righteousness, is righteous, even
as he [God] is righteous. [§ I. ¶ 1.]

Q. What arrangement should be followed in presenting the subject of
faith?

A. First, it should be shown what faith is. [§ I. ¶ 3.] Secondly, the
object upon which it rests. [§ I. ¶ 4.]

And, thirdly, the effects which flow from it. [§ I. ¶ 5.]

Q. What is faith?

A. It is the assurance of things hoped for, the evidence of things
not seen (Heb 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. Heb. 11:3 Through faith we understand the worlds
were framed by the word of God. [§ I. ¶ 8,9.]

Q. How do you prove that faith is the principle of action in all
intelligent beings?

A. First, by duly considering the operations of my own mind; and,
secondly, by the direct declaration of Scripture--Heb. 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. Heb. 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. Heb. 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. Heb 11:27 By faith
Moses forsook Egypt, not fearing the wrath of the king: for he endured
as seeing him who is invisible. [§ I. ¶ 10,11.]

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

A. It is.

Q. How do you prove it?

A. Heb. 11:6 without faith it is impossible to please God. Mark 16:16
He that believeth and is baptized shall be saved. Rom. 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--[§ I. ¶ 12,13.]

Q. Is faith anything else beside the principle of action?

A. It is.

Q. What is it?

A. It is the principle of power also. [§ I. ¶ 13.]

Q. How do you prove it?

A. First, it is the principle of power in the Deity as well as in man.
Heb. 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.--[§ I. ¶ 14,15,16] Secondly, it is the principle
of power in man also. Book of Mormon, page 264. Alma and Amulek are
delivered from prison. Do. page 421. Nephi and Lehi, with the Lamanites,
are immersed with the Spirit. Do. page 565. The mountain Zerin, by
the faith of the brother of Jared, is removed. Josh. 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 you still upon Gibeon, and you Moon, in the valley of Ajalon.
Josh. 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. Mat. 17:19 Then came the
disciples to Jesus apart, and said, Why could not we cast him out? Mat.
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.--Heb. 11:32 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. Heb 11:34 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 flight 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. [§ I. ¶ 16,17,18,19,20,21,22.]

Q. How would you define faith in its most unlimited sense?

A. It is the first great governing principle which has power, dominion,
and authority over all things. [§ I. ¶ 24.]

Q. 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?

A. 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! [§ I. ¶ 24.]



LECTURE SECOND.

Of Faith.

Section II.

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.

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?

A. Because of the weakness and imperfections of human nature, and the
great frailties of man; for such is the weakness of man, and such his
frailties, that he is liable to sin continually, and if God were not
long-suffering, and full of compassion, gracious and merciful and
of a forgiving disposition, man would be cut off from before him in
consequence of which, he would be in continual doubt and could not
exercise faith; for where doubt is, there faith has no power, but
by man's believing that God is full of compassion and forgiveness,
long-suffering and slow to anger, he can exercise faith in him and
overcome doubt, so as to be exceedingly strong. [§ III. ¶ 20.]

Q. Is it not equally as necessary that man should have an idea that
God changes not, neither is there variableness with him, in order to
exercise faith in him unto life and salvation?

A. It is; because without this, he would not know how soon the mercy
of God might change into cruelty, his long-suffering into rashness,
his love into hatred, and in consequence of which doubt man would be
incapable of exercising faith in him, but having the idea that he is
unchangeable, man can have faith in him continually, believing that,
what he was yesterday he is to-day, and will be forever. [§ III. ¶ 21.]

Q. Is it not necessary also, for men to have an idea that God is a
being of truth before they can have perfect faith in him?

A. It is; for unless men have this idea they cannot place confidence
in his word, and not being able to place confidence in his word, they
could not have faith in him; but believing that he is a God of truth,
and that his word cannot fail, their faith can rest in him without
doubt. [§ III. ¶ 22.]

Q. Could man exercise faith in God so as to obtain eternal life unless
he believed that God was no respecter of persons?

A. He could not; because without this idea he could not certainly know
that it was his privilege so to do, and in consequence of this doubt
his faith could not be sufficiently strong to save him. [§ III. ¶ 23.]

Q. Would it be possible for a man to exercise faith in God, so as to be
saved, unless he had an idea that God was love?

A. He could not; because man could not love God unless he had an idea
that God was love, and if he did not love God he could not have faith
in him. [§ III. ¶ 24.]

Q. What is the description which the sacred writers give of the
character of the Deity calculated to do?

A. It is calculated to lay a foundation for the exercise of faith
in him, as far as the knowledge extends among all people, tongues,
languages, kindreds and nations and that from age to age, and from
generation to generation. [§ III. ¶ 25.]

Q. Is the character which God has given of himself uniform?

A. It is, in all his revelations, whether to the Former Day Saints,
or to the Latter day saints, so that they all have the authority to
exercise faith in him, and to expect by the exercise of their faith, to
enjoy the same blessings. [§ III. ¶ 26.]



LECTURE FOURTH.

Of Faith.

SECTION IV.

1. Having shown in the third lecture, that correct ideas of the
character of God are necessary in order to the exercise of faith in
him unto life and salvation, and that without correct ideas of his
character, the minds of men could not have sufficient power with God
to the exercise of faith necessary to the enjoyment of eternal life,
and that correct ideas of his character lay a foundation as far as his
character is concerned, for the exercise of faith, so as to enjoy the
fulness of the blessing of the gospel of Jesus Christ, even that of
eternal glory; we shall now proceed to show the connection there is
between correct ideas of the attributes of God, and the exercise of
faith in him unto eternal life.

2. Let us here observe, that the real design which the God of heaven
had in view in making the human family acquainted with his attributes,
was, that they through the ideas of the existence of his attributes,
might be enabled to exercise faith in him, and through the exercise of
faith in him, might obtain eternal life. For without the idea of the
existence of the attributes which belong to God, the minds of men could
not have power to exercise faith in him so as to lay hold upon eternal
life. The God of heaven understanding most perfectly the constitution
of human nature, and the weakness of men, knew what was necessary to be
revealed, and what ideas must be planted in their minds in order that
they might be enabled to exercise faith in him unto eternal life.

3. Having said so much we shall proceed to examine the attributes of
God, as set forth in his revelations to the human family, and to show
how necessary correct ideas of his attributes are, to enable men to
exercise faith in him. For without these ideas being planted in the
minds of men it would be out of the power of any person or persons to
exercise faith in God so as to obtain eternal life. So that the divine
communications made to men in the first instance, were designed to
establish in their minds the ideas necessary to enable them to exercise
faith in God, and through this means to be partakers of his glory.

4. We have, in the revelations which he has given to the human family,
the following account of his attributes.

5. First, Knowledge. Acts 15:18. Known unto God are all his works from
the beginning of the world. Isaiah 46:9,10. Remember the former things
of old; for I am God and there is none else; I am God, and there is
none like me, _declaring the end from the beginning_, and from ancient
time the things that are not yet done, saying. My counsel shall stand,
and I will do all my pleasure.

6. Secondly, Faith, or power. Heb. 11:3. Through faith we understand
that the worlds were framed by the word of God. Gen. 1:1. In the
beginning God created the heaven and the earth. Isaiah 14:24,27. The
Lord of hosts hath sworn, saying, Surely as I have thought so shall it
come to pass; and as I have purposed so shall it stand. For the Lord
of Hosts hath purposed, and who shall disannul it? and his hand is
stretched out, and who shall turn it back?

7. Thirdly, Justice. Psalm 89:14. Justice and judgment are the
habitation of thy throne. Isaiah 45:21. Tell ye, and bring them near;
yea, let them take counsel together: who hath declared this from the
ancient time? Have not I the Lord? and there is no God else beside me;
a just God and a Saviour. Zeph. 5:5. The just Lord is in the midst
thereof. Zech. 9:9. Rejoice greatly, O daughter of Zion; shout, O
daughter of Jerusalem: behold, thy King cometh unto thee: he is just,
and having salvation.

8. Fourthly, Judgment. Ps. 89:14. Justice and judgment are the
habitation of thy throne. Deut. 32:4. He is the Rock, his work is
perfect; for all his ways are judgment: a God of truth, and without
iniquity: just and right is he. Ps. 9:7. But the Lord shall endure for
ever: he has prepared his throne for judgment. Ps. 9:16. The Lord is
known by the judgment which he executeth.

9. Fifthly, Mercy. Ps. 89:15. Mercy and truth shall go before his face.
Exodus 34:6. And the Lord passed by before him, and proclaimed, The
Lord, the Lord God, merciful and gracious. Neh. 9:17.--But you art a
God ready to pardon, gracious and merciful.

10. And Sixthly, Truth. Ps. 89:14. Mercy and truth shall go before thy
face. Exodus 34:6. Long-suffering and abundant in goodness and truth.
Deut. 32:4. He is the Rock, his work is perfect; for all his ways are
judgment. A God of truth and without iniquity, just and right is he. Ps
31:5. Into thy hand I commit my spirit: thou hast redeemed me, O Lord
God of truth.

11. By a little reflection it will be seen, that the idea of the
existence of these attributes in the Deity, is necessary to enable
any rational being to exercise faith in him. For without the idea
of the existence of these attributes in the Deity, men could not
exercise faith in him for life and salvation; seeing that without the
knowledge of all things God would not be able to save any portion of
his creatures; for it is by reason of the knowledge which he has of
all things, from the beginning to the end, that enables him to give
that understanding to his creatures by which they are made partakers
of eternal life; and if it were not for the idea existing in the minds
of men that God had all knowledge, it would be impossible for them to
exercise faith in him.

12. And it is not less necessary that men should have the idea of
the existence of the attribute power in the Deity. For, unless God
had power over all things, and was able, by his power, to control
all things, and thereby deliver his creatures who put their trust in
him, from the power of all beings that might seek their destruction,
whether in heaven, on earth, or in hell, men could not be saved; but
with the idea of the existence of this attribute planted in the mind,
men feel as though they had nothing to fear who put their trust in God,
believing that he has power to save all who come to him, to the very
uttermost.

13. It is also necessary, in order to the exercise of faith in God,
unto life and salvation, that men should have the idea of the existence
of the attribute justice, in him. For without the idea of the existence
of the attribute Justice, in the Deity, men could not have confidence
sufficient to place themselves under his guidance and direction; for
they would be filled with fear and doubt, lest the Judge of all the
earth would not do right, and thus fear, or doubt, existing in the
mind, would preclude the possibility of the exercise of faith in him
for life and salvation. But, when the idea of the existence of the
attribute justice, in the Deity, is fairly planted in the mind, it
leaves no room for doubt to get into the heart, and the mind is enabled
to cast itself upon the Almighty without fear and without doubt, and
with the most unshaken confidence, believing that the Judge of all the
earth will do right.

14. It is also of equal importance that men should have the idea of the
existence of the attribute judgment, in God, in order that they may
exercise faith in him for life and salvation; for without the idea of
the existence of this attribute in the Deity, it would be impossible
for men to exercise faith in him for life and salvation, seeing that
it is through the exercise of this attribute that the faithful in
Christ Jesus are delivered out of the hands of those who seek their
destruction; for if God were not to come out in swift judgment against
the workers of iniquity and the powers of darkness, his saints could
not be saved; for it is by judgment that the Lord delivers his saints
out of the hands of all their enemies, and those who reject the gospel
of our Lord Jesus Christ. But no sooner is the idea of the existence
of this attribute, planted in the minds of men, than it gives power to
the mind for the exercise of faith and confidence in God, and they are
enabled, by faith, to lay hold on the promises which are set before
them, and wade through all the tribulations and afflictions to which
they are subjected by reason of the persecution from those who know not
God, and obey not the gospel of our Lord Jesus Christ, believing, that
in due time the Lord will come out in swift judgement against their
enemies, and they shall be cut off from before him, and that, in his
own due time he will bear them off conquerors and more than conquerors
in all things.

15. And again, it is equally important that men should have the idea
of the existence of the attribute mercy, in the Deity, in order to
exercise faith in him for life and salvation. For without the idea
of the existence of this attribute in the Deity, the spirits of the
saints would taint in the midst of the tribulations afflictions, and
persecutions which they have to endure for righteousness' sake; but
when the idea of the existence of this attribute is once established
in the mind it gives life and energy to the spirits of the saints:
believing that the mercy of God will be poured out upon them in the
midst of their afflictions, and that he will compassionate them in
their sufferings, and that the mercy of God will lay hold of them and
secure them in the arms of his love, so that they will receive a full
reward for all their sufferings.

16. And lastly, but not less important to the exercise of faith in
God, is the idea of the existence of the attribute truth, in him. For
without the idea of the existence of this attribute the mind of man
could have nothing upon which it could rest with certainty: all would
be confusion and doubt; but with the idea of the existence of this
attribute in the Deity, in the mind, all the teachings, instructions,
promises, and blessings, become realities, and the mind is enabled
to lay hold of them with certainty and confidence: believing that
these things, and all that the Lord has said, shall be fulfilled in
their time; and that all the cursings, denunciations, and judgments,
pronounced upon the heads of the unrighteous will also be executed in
the due time of the Lord: and, by reason of the truth and veracity of
him, the mind beholds its deliverance and salvation as being certain.

17. Let the mind once reflect sincerely and candidly upon the ideas of
the existence of the before-mentioned attributes in the Deity, and it
will be seen, that as far as his attributes are concerned, there is
a sure foundation laid for the exercise of faith in him for life and
salvation. For inasmuch as God possesses the attribute knowledge he
can make all things known to his saints necessary for their salvation;
and as he possesses the attribute power he is able thereby to deliver
them from the power of all enemies; and seeing also, that justice is an
attribute of the Deity, he will deal with them upon the principles of
righteousness and equity, and a just reward will be granted unto them
for all their afflictions and sufferings for the truth's sake. And as
judgment is an attribute of the Deity also, his saints can have the
most unshaken confidence that they will, in due time, obtain a perfect
deliverance out of the hands of all their enemies, and a complete
victory over all those who have sought their hurt and destruction.
And as mercy is also an attribute of the Deity, his saints can have
confidence that it will be exercised towards them; and through the
exercise of that attribute towards them comfort and consolation will
be administered unto them abundantly, amid all their afflictions and
tribulations. And lastly, realizing that truth is an attribute of the
Deity, the mind is led to rejoice amid all its trials and temptations,
in hope of that glory which is to be brought at the revelation of Jesus
Christ, and in view of that crown which is to be placed upon the heads
of the saints in the day when the Lord shall distribute rewards unto
them, and in prospect of that eternal weight of glory which the Lord
has promised to bestow upon them when he shall bring them into the
midst of his throne to dwell in his presence eternally.

18. In view, then, of the existence of these attributes, the faith of
the saints can become exceedingly strong, abounding in righteousness
unto the praise and glory of God, and can exert its mighty influence
in searching after wisdom and understanding, until it has obtained a
knowledge of all things that pertain to life and salvation.

19. Such, then, is the foundation, which is laid, through the
revelation of the attributes of God, for the exercise of faith in
him for life and salvation; and seeing that these are attributes of
the Deity, they are unchangeable--being the same yesterday, to day,
and forever--which gives to the minds of the Latter Day Saints the
same power and authority to exercise faith in God, which the Former
Day Saints had; so that all the saints, in this respect have been,
are, and will be alike until the end of time; for God never changes,
therefore his attributes and character remain forever the same. And as
it is through the revelation of these that a foundation is laid for
the exercise of faith in God unto life and salvation, the foundation,
therefore, for the exercise of faith was, is, and ever will be the
same. So that all men have had, and will have an equal privilege.

_Question_. What was shown in the third lecture?

_Answer_. It was shown that correct ideas of the character of God are
necessary in order to exercise faith in him unto life and salvation;
and that without correct ideas of his character, men could not have
power to exercise faith in him unto life and salvation, but that
correct ideas of his character, as far as his character was concerned
in the exercise of faith in him, lay a sure foundation for the exercise
of it. [§ IV. ¶ 1.]

Q. What object had the God of Heaven in revealing his attributes to men?

A. That through an acquaintance with his attributes they might be
enabled to exercise faith in him so as to obtain eternal life. [§ IV. ¶
2.]

Q. Could men exercise faith in God without an acquaintance with his
attributes, so as to be enabled to lay hold of eternal life?

A. They could not. [§ IV. ¶ 2,3.]

Q. What account is given of the attributes of God in his revelations?

A. First, Knowledge; secondly, Faith, or power; thirdly, Justice,
fourthly, Judgment, fifthly, Mercy, and sixthly, truth. [§ IV. ¶
4,5,6,7,8,9,10.]

Q. Where are the revelations to be found which give this relation or
the attributes of God?

A. In the Old and New Testaments, and they are quoted in the fourth
lecture, fifth, sixth, seventh, eighth, ninth and tenth paragraphs.*

Q. Is the idea or the existence of these attributes, in the Deity,
necessary in order to enable any rational being to exercise faith in
him unto life and salvation?

A. It is.

Q. How do you prove it?

A. By the eleventh, twelfth, thirteenth, fourteenth, fifteenth and
sixteenth paragraphs in this lecture.*

Q. Does the idea of the existence of these attributes in the Deity,
as far as his attributes are concerned, enable a rational being to
exercise faith in him unto life and salvation?

A. It does.

Q. How do you prove it?

A. By the seventeenth and eighteenth paragraphs.*

Q. Have the Latter Day Saints as much authority given them, through the
revelation of the attributes of God, to exercise faith in him as the
Former Day Saints had?

A. They have.

Q. How do you prove it?

A. By the nineteenth paragraph of this lecture.*

_Note._ Let the student turn and commit these paragraphs to memory.



LECTURE FIFTH.

Of Faith.

SECTION V.

1. In our former lectures we treated of the being, character,
perfections, and attributes of God. What we mean by perfections, is,
the perfections which belong to all the attributes of his nature. We
shall, in this lecture, speak of the Godhead: we mean the Father, Son,
and Holy Spirit.

2. There are two personages who constitute the great, matchless,
governing, and supreme power over all things--by whom all things
were created and made, that are created and made, whether visible or
invisible: whether in heaven, on earth, or in the earth, under the
earth, or throughout the immensity of space--They are the Father and
the Son: the Father being a personage of spirit, glory, and power:
possessing all perfection and fullness: the Son, who was in the bosom
of the Father, a personage of tabernacle, made, or fashioned like unto
man, or being in the form and likeness of man, or, rather, man was
formed after his likeness, and in his image;--he is also the express
image and likeness of the personage of the Father: possessing all the
fullness of the Father, or the same fulness with the Father; being
begotten of him, and ordained from before the foundation of the world
to be a propitiation for the sins of all those who should believe on
his name, and is called the Son because of the flesh--and descended in
suffering below that which man can suffer, or, in other words, suffered
greater sufferings, and was exposed to more powerful contradictions
than any man can be. But notwithstanding all this, he kept the law of
God, and remained without sin: Showing thereby that it is in the power
of man to keep the law and remain also without sin. And also, that
by him a righteous judgment might come upon all flesh, and that all
who walk not in the law of God, may justly be condemned by the law,
and have no excuse for their sins. And he being the Only Begotten of
the Father, full of grace and truth, and having overcome, received a
fullness of the glory of the Father--possessing the same mind with the
Father, which mind is the Holy Spirit, that bears record of the Father
and the Son, and these three are one, or in other words, these three
constitute the great, matchless, governing and supreme power over all
things: by whom all things were created and made, that were created and
made: and these three constitute the Godhead, and are one: the Father
and the Son possessing the same mind, the same wisdom, glory, power,
and fullness: Filling all in all--the Son being filled with the fulness
of the Mind, glory, and power, or, in other words, the Spirit, glory,
and power, of the Father--possessing all knowledge and glory, and the
same kingdom: sitting at the right hand of power, in the express image
and likeness of the Father--a mediator for man--being filled with the
fullness of the mind of the Father, or, in other words, the Spirit of
the Father: which Spirit is shed forth upon all who believe on his name
and keep his commandments: and all those who keep his commandments
shall grow up from grace to grace, and become heirs of the heavenly
kingdom, and joint heirs with Jesus Christ; possessing the same mind,
being transformed into the same image or likeness, even the express
image of him who fills all in all: being filled with the fullness of
his glory, and become one in him, even as the Father, Son and Holy
Spirit are one.

3. From the foregoing account of the Godhead, which is given in his
revelations, the Saints have a sure foundation laid for the exercise
of faith unto life and salvation, through the atonement and mediation
of Jesus Christ, by whose blood they have a forgiveness of sins, and
also a sure reward laid up for them in heaven, even that of partaking
of the fulness of the Father and the Son, through the Spirit. As the
Son partakes of the fullness of the Father through the Spirit, so the
saints are, by the same Spirit, to be partakers of the same fullness,
to enjoy the same glory; for as the Father and the Son are one, so in
like manner the saints are to be one in them, through the love of the
Father, the mediation of Jesus Christ, and the gift of the Holy Spirit;
they are to be heirs of God, and joint heirs with Jesus Christ.

_Question_. Of what do the foregoing lectures treat?

_Answer_. Of the being, perfections, and attributes of the Deity. [§5.
¶1.]

Q. What are we to understand by the Reflections of the Deity?

A. The perfections which belong to his attributes.

Q. How many personages are there in the Godhead?

A. Two : the Father and Son. [§5. ¶1.]

Q. How do you prove that there are two personages in the Godhead?

A. By the Scriptures. Gen. 1:26. Also §2. ¶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. Gen. 3:22.
And the Lord God said unto the Only Begotten, Behold, the man is become
as one of us: to know good and evil. John, 17:5. And now, O Father,
glorify thou me with thine own self with the glory which I had with you
before the world was. [§5. ¶2.]

Q. What is the Father?

A. He is a personage of glory and of power. [§5. ¶2.]

Q. How do you prove that the Father is a personage of glory and of
power?

A. Isaiah 60:19. The Sun shall be no more thy light by day, neither for
brightness shall the moon give light unto thee: but the Lord shall be
unto thee an everlasting light, and thy God thy glory. 1 Chron. 29:11
Thine, O Lord, is the greatness, and the power, and the glory. Ps 29:3
The voice of the Lord is upon the waters: the God of glory thunders.
Ps 79:9. Help us, O God of our salvation, for the glory of thy name.
Romans 1:23. And changed the glory of the incorruptible God into an
image made like to corruptible man. Secondly, of power. 1 Chron. 29:4
Thine, O Lord, is the greatness, and the power, and the glory. Jer.
32:17 Ah! Lord God, behold thou hast made the earth and the heavens
by thy great power, and stretched-out arm; and there is nothing too
hard for thee. Deut 4:37. And because he loved thy fathers therefore
he chose their seed after them, and brought them out in his sight with
his mighty power. 2 Samuel 22:33. God is my strength and power. Job 26
commencing with the 7th verse to the end of the chapter. He stretcheth
out the north over the empty place, and hangeth the earth upon nothing.
He binds up the waters in his thick clouds; and the cloud is not rent
under them. He holds back the face of his throne, and spreads his
cloud upon it. He has compassed the waters with bounds, until the
day and night come to an end. The pillars of heaven tremble, and are
astonished at his reproof. He divideth the sea with his power, and by
his understanding he smites through the proud. By his Spirit he has
garnished the heavens; his hand has formed the crooked serpent. Lo,
these are parts of his ways! but how little a portion is heard of him?
But the thunder of his power who can understand?

Q. What is the Son?

A. First, he is a personage of tabernacle. [§5. ¶2.]

Q. How do you prove it?

A. John 14:9,10,11, Jesus saith unto him, Have I been so long time
with you, and yet have you not known me, Philip? He that has seen me
has seen the Father; and how do you say then, Show us the Father? Do
you not believe, that I am in the Father, and the Father in me? The
words that I speak unto you I speak not of myself: but the Father that
dwells in me he does the works. Believe me that I am in the Father and
the Father in me. Secondly, and being a personage of tabernacle, was
made or fashioned like unto man, or being in the form and likeness of
man. [§5. ¶2.] Philip. 2. Let this mind be in you, which was also in
Christ Jesus; who, being in the form of God, thought it not robbery to
be equal with God; but made himself of no reputation, and took upon him
the form of a servant, and was made in the likeness of man, and, being
found in fashion as a man, he humbled himself, and became obedient unto
death, even the death of the cross. Heb. 2. 14, 16. Forasmuch then as
the children are partakers of flesh and blood, he also himself likewise
took part of the same. For verily he took not on him the nature of
angels: but he took on him the seed of Abraham. Thirdly, he is also in
the likeness of the personage of the Father. [§5. ¶2.] Heb 1. 1,2,3.
God, who at sundry times, and in divers manners, spake in times past to
the fathers, by the prophets, hath in these last days spoken unto us
by his Son, whom he hath appointed heir of all things, by whom also he
made the worlds; who being the brightness of his glory, and the express
image of his person. Again, Philip. 2:5,6 Let this mind be in you,
which was also in Christ Jesus; who, being in the form of God, thought
it not robbery to be equal with God.

Q. Was it by the Father and the Son that all things were created and
made that were created and made?

A. It was. Col 1:15,16,17 Who is the image of the invisible God, the
first born of every creature; for by him were all things created that
are in heaven and that are in earth, visible and invisible, whether
they be thrones or dominions, principalities or powers; all things were
created by him and for him; and he is before all things, and by him all
things consist. Gen. 1:1 In the beginning God created the heavens and
the earth. Heb. 1:2 [God] Has in these last days spoken unto us by his
Son, whom he has appointed heir of all things, by whom also he made the
worlds.

Q. Does he possess the fullness of the Father?

A. He does. Col. 1:19. 2:9. For it pleased the Father that in him
should all fullness dwell. For in him dwelleth all the fullness of the
Godhead bodily. Eph 1:23. Which is his [Christ's] body, the fullness of
him that fills all in all.

Q. Why was he called the Son?

A. Because of the flesh. Luke 1:33 That holy thing which shall be born
of thee, shall be called the Son of God.--Math. 3:16,17 And Jesus,
when he was baptized, went up straightway out of the water: and lo,
the heavens were opened unto him, and he [John] saw the Spirit of God
descending like a dove and lighting upon him: and lo, a voice from
heaven, saying, This is my beloved Son, in whom I am well pleased.

Q. Was he ordained of the Father, from before the foundation of the
world, to be a propitiation for the sins of all those who should
believe on his name?

A. He was. 1 Peter 1:18,19,20: Forasmuch as ye know that ye were not
redeemed with corruptible things, as silver and gold, from your vain
conversation, received by tradition from your fathers; but with the
precious blood of Christ, as of a lamb without blemish and without
spot: who verily was foreordained before the foundation of the world,
but was manifested in these last times for you. Rev. 13:8 And all that
dwell upon the earth shall worship him [the beast] whose names are not
written in the book of life of the Lamb slain from the foundation of
the world. 1 Corin. 2:7 But we speak the wisdom of God in a mystery,
even the hidden mystery, which God ordained before the world unto our
glory.

Q. Do the Father and the Son possess the same mind?

A. They do. John 5:30. I [Christ] can of my own self do nothing: as I
hear, I judge, and my judgment is just; because I seek not my own will,
but the will of the Father who sent me. John 6:38 For I [Christ] came
down from heaven, not to do my own will, but the will of him that sent
me. John 10:30. I [Christ] and my Father are one.

Q. What is this mind?

A. The Holy Spirit. John 15:26 But when the Comforter is come, whom I
will send unto you from the Father, even the Spirit of truth, which
proceeds from the Father, he shall testify of me. [Christ]. Gal. 4:6.
And because ye are sons, God hath sent forth the Spirit of his Son into
your hearts.

Q. Do the Father, Son, and Holy Spirit constitute the Godhead?

A. They do. [§5. ¶2.] Let the student commit this paragraph to memory.

Q. Do the believers in Christ Jesus, through the gift of the Spirit,
become one with the Father and the Son, as the Father and the Son are
one?

A. They do. John 17:20,21. Neither pray I for these (the apostles)
alone, but for them also who shall believe on me through their word;
that they all may be one; as thou, Father, art in me, and I in thee,
that they also may be one in us, that the world may believe that thou
hast sent me.

Q. Does the foregoing account of the Godhead lay a sure foundation for
the exercise of faith in him unto life and salvation?

A. It does.

Q. How do you prove it?

A. By the third paragraph of this lecture. Let the student commit this
also.



LECTURE SIXTH.

Of Faith.

SECTION VI.

1. Having treated, in the preceding lectures, of the ideas, of the
character, perfections and attributes of God, we next proceed to treat
of the knowledge which persons must have, that the course of life which
they pursue is according to the will of God, in order that they may be
enabled to exercise faith in him unto life and salvation.

2. This knowledge supplies an important place in revealed religion;
for it was by reason of it that the ancients were enabled to endure
as seeing him who is invisible. An actual knowledge to any person
that the course of life which he pursues is according to the will of
God, is essentially necessary to enable him to have that confidence
in God, without which no person can obtain eternal life. It was this
that enabled the ancient saints to endure all their afflictions and
persecutions, and to take joyfully the soiling of their goods, knowing
(not believing merely,) that they had a more enduring substance. Heb.
10:34.

3. Having the assurance that they were pursuing a course which was
agreeable to the will of God, they were enabled to take, not only the
spoiling of their goods, and the wasting of their substance, joyfully,
but also to suffer death in its most horrid forms; knowing, (not merely
believing,) that when this earthly house of their tabernacle was
dissolved, they had a building of God, a house not made with hands,
eternal in the heavens. Second Cor. 5:1.

4. Such was and always will be the situation of the saints of God, that
unless they have an actual knowledge that the course they are pursuing
is according to the will of God, they will grow weary in their minds
and faint; for such has been, and a ways will be, the opposition in the
hearts of unbelievers and those that know not God against the pure and
unadulterated religion of heaven, (the only thing which ensures eternal
life,) that they will persecute, to the uttermost, all that worship God
according to his revelations, receive the truth in the love of it, and
submit themselves to be guided and directed by his will, and drive them
to such extremities that nothing short of an actual knowledge of their
being the favorites of heaven, and of their having embraced that order
of things which God has established for the redemption of man, will
enable them to exercise that confidence in him, necessary for them to
overcome the world, and obtain that crown of glory which is laid up for
them that fear God.

5. For a man to lay down his all, his character and reputation, his
honor and applause, his good name among men, his houses, his lands,
his brothers and sisters, his wife and children, and even his own
life also, counting all things but filth and dross for the excellency
of the knowledge of Jesus Christ, requires more than mere belief, or
supposition that he is doing the will of God, but actual knowledge:
realizing, that when these sufferings are ended he will enter into
eternal rest; and be a partaker of the glory of God.

6. For unless a person does know that he is walking according to the
will of God, it would be offering an insult to the dignity of the
Creator, were he to say that he would be a partaker of his glory when
he should be done with the things of this life. But when he has this
knowledge, and most assuredly knows that he is doing the will of God,
his confidence can be equally strong that he will be a partaker of the
glory of God.

7. Let us here observe, that a religion that does not require the
sacrifice of all things never has power sufficient to produce the
faith necessary unto life and salvation; for, from the first existence
of man, the faith necessary unto the enjoyment of life and salvation
never could be obtained without the sacrifice of all earthly things.
It was through this sacrifice, and this only, that God has ordained
that men should enjoy eternal life; and it is through the medium of the
sacrifice of all earthly things that men do actually know that they
are doing the things that are well pleasing in the sight of God. When
a man has offered in sacrifice all that he has, for the truth's sake,
not even withholding his life, and believing before God that he has
been called to make this sacrifice, because he seeks to do his will, he
does know, most assuredly, that God does and will accept his sacrifice
& offering, & that he has not nor will not seek his face in vain. Under
these circumstances, then, he can obtain the faith necessary for him to
lay hold on eternal life.

8. It is in vain for persons to fancy to themselves that they are heirs
with those, or can be heirs with them, who have offered their all in
sacrifice, and by this means obtained faith in God and favor with him
so as to obtain eternal life, unless they in like manner offer unto him
the same sacrifice, and through that offering obtain the knowledge that
they are accepted of him.

9. It was in offering sacrifices that Abel, the first martyr, obtained
knowledge that he was accepted of God. And from the days of righteous
Abel to the present time, the knowledge that men have that they are
accepted in the sight of God, is obtained by offering sacrifice: and
in the last days, before the Lord comes, he is to gather together his
saints who have made a covenant with him by sacrifice. Ps. 50: 3,4,5.
Our God shall come, and shall not keep silence: a fire shall devour
before him, and it shall be very tempestuous round about him. He shall
call to the heavens from above, and to the earth, that he may judge
his people. Gather my saints together unto me; those that have made a
covenant with me by sacrifice.

10. Those, then, who make the sacrifice will have the testimony that
their course is pleasing in the sight of God, and those who have this
testimony will have faith to lay hold on eternal life, and will be
enabled, through faith, to endure unto the end, and receive the crown
that is laid up for them that love the appearing of our Lord Jesus
Christ. But those who do not make the sacrifice cannot enjoy this
faith, because men are dependent upon this sacrifice in order to obtain
this faith: therefore, they cannot lay hold upon eternal life, because
the revelations of God do not guarantee unto them the authority so to
do, and without this guarantee faith could not exist.

11. All the saints of whom we have account, in all the revelations of
God which are extant, obtained the knowledge which they had of their
acceptance in his sight, through the sacrifice which they offered
unto him: and through the knowledge thus obtained their faith became
sufficiently strong to lay hold upon the promise of eternal life, and
to endure as seeing him who is invisible; and were enabled, through
faith, to combat the powers of darkness, contend against the wiles of
the adversary, overcome the world, and obtain the end of their faith,
even the salvation of their souls.

12. But those who have not made this sacrifice to God, do not know
that the course which they pursue is well pleasing in his sight; for
whatever may be their belief or their opinion, it is a matter of doubt
and uncertainty in their mind; and where doubt and uncertainty are,
there faith is not, nor can it be. For doubt and faith do not exist in
the same person at the same time. So that persons whose minds are under
doubts and fears cannot have unshaken confidence, and where unshaken
confidence is not, there faith is weak, and where faith is weak the
persons will not be able to contend against all the opposition,
tribulations, and afflictions which they will have to encounter in
order to be heirs of God, and joint heirs with Christ Jesus; and they
will grow weary in their minds, and the adversary will have power over
them and destroy them.

_Note_. This Lecture is so plain, and the facts set forth so
self-evident, that it is deemed unnecessary to form a catechism upon
it: the student is therefore instructed to commit the whole to memory.



LECTURE SEVENTH.

Of Faith.

SECTION VII.

1. In the preceding lectures, we treated of what faith was, and of the
object on which it rested. Agreeably to our plan, we now proceed to
speak of its effects:

2. As we have seen in our former lectures, that faith was the principle
of action and of power in all intelligent beings, both in heaven and
on earth, it will not be expected that we shall, in a lecture of this
description, attempt to unfold all its effects; neither is it necessary
to our purpose so to do; for it would embrace all things in heaven
and on earth, and encompass all the creations of God, with all their
endless varieties: for no world has yet been framed that was not framed
by faith; neither has there been an intelligent being on any of God's
creations who did not get there by reason of faith, as it existed
in himself or in some other being; nor has there been a change or a
revolution in any of the creatures of God, but it has been effected
by faith: neither will there be a change or a revolution unless it is
effected in the same way, in any of the vast creations of the Almighty;
for it is by faith that the Deity works.

3. Let us here offer some explanation in relation to faith, that
our meaning may be clearly comprehended: We ask, then, what are we
to understand by a man's working by faith? We answer: We understand
that when a man works by faith he works by mental exertion instead of
physical force: it is by words instead of exerting his physical powers,
with which every being works when he works by faith--God said, Let
there be light, and there was light--Joshua spake and the great lights
which God had created stood still--Elijah commanded, and the heavens
were stayed for the space of three years and six months, so that it did
not rain: he again commanded and the heavens gave forth rain--all this
was done by faith; and the Saviour says, If you have faith as a grain
of mustard seed, say to this mountain, remove, and it will remove; or
say to that sycamine tree, Be ye plucked up and planted in the midst of
the sea, and it shall obey you. Faith, then, works by words; and with
these its mightiest works have been, and will be, performed.

4. It surely will not be required of us to prove, that this is the
principle upon which all eternity has acted and will act; for every
reflecting mind must know, that it is by reason of this power that
all the hosts of heaven perform their works of wonder, majesty, and
glory: Angels move from place to place by virtue of this power--it is
by reason of it that they are enabled to descend from heaven to earth;
and were it not for the power of faith they never could be ministering
spirits to them who should be heirs of salvation, neither could they
act as heavenly messengers; for they would be destitute of the power
necessary to enable them to do the will of God.

5. It is only necessary for us to say, that the whole visible creation,
as it now exists, is the effect of faith--It was faith by which it
was framed, and it is by the power of faith that it continues in its
organized form, and by which the planets move round their orbits and
sparkle forth their glory: So, then, faith is truly the first principle
in the science of THEOLOGY, and when understood, leads the mind back to
the beginning, and carries it forward to the end; or in other words,
from eternity to eternity.

6. As faith, then, is the principle by which the heavenly hosts
perform their works, and by which they enjoy all their felicity, we
might expect to find it set forth in a revelation from God as the
principle upon which his creatures, here below, must act, in order to
obtain the felicities enjoyed by the saints in the eternal world, and
that when God would undertake to raise up men for the enjoyment of
himself, he would teach them the necessity of living by faith, and the
impossibility there was of their enjoying the blessedness of eternity
without it, seeing that all the blessings of eternity are the effects
of faith.

7. Therefore, it is said, and appropriately too, that without faith
it is impossible to please God. If it should be asked, Why is it
impossible to please God without faith? The answer would be, because,
without faith it is impossible for men to be saved; and as God desires
the salvation of men, he must of course desire that they should have
faith, and he could not be pleased unless they had, or else he could be
pleased with their destruction.

8. From this we learn that the many exhortations which have been given
by inspired men those who had received the word of the Lord, to have
faith in him, were not mere common-place matters, but were for the
best of all reasons, and that was, because, without it there was no
salvation, neither in this world nor in that which is to come. When men
begin to live by faith they begin to draw near to God; and when faith
is perfected they are like him; and because he is saved they are saved
also; for they will be in the same situation he is in, because they
have come to him; and when he appears they shall be like him, for they
will see him as he is.

9. As all the visible creation is an effect of faith, so is
salvation, also. (We mean salvation in its most extensive latitude of
interpretation, whether it is temporal or spiritual.) In order to have
this subject clearly set before the mind, let us ask what situation
must a person be in, in order to be saved? or what is the difference
between a saved man and one who is not saved? We answer from what we
have before seen of the heavenly worlds, they must be persons who can
work by faith, and who are able, by faith to be ministering spirits
to them who shall be heirs of salvation. And they must have faith to
enable them to act in the presence of the Lord, otherwise they cannot
be saved. And what constitutes the real difference between a saved
person and one not saved, is the difference in the degree of their
faith: one's faith has become perfect enough to Lay hold upon eternal
life, and the other's has not. But to be a little more particular, let
us ask, Where shall we find a prototype into whose likeness we may
be assimilated, in order that we may be made partakers of life and
salvation? or in other words, where shall we find a saved being? for if
we can find a saved being, we may ascertain, without much difficulty,
what all others must be, in order to be saved--they must be like that
individual to be saved: we think, that it will not be a matter of
dispute, that two beings, who are unlike each other, cannot both be
saved; for whatever constitutes the salvation of one, will constitute
the salvation of every creature which will be saved: and if we find
one saved being in all existence, we may see what all others must be,
or else not be saved. We ask, then, where is the prototype? or where
is the saved being? We conclude, as to the answer of this question,
there will be no dispute among those who believe the bible, that it is
Christ: all will agree in this, that he is the prototype or standard
of salvation; or, in other words, that he is a saved being. And if we
should continue our interrogation, and ask how it is that he is saved?
the answer would be, because he is a just and holy being; and if he
were anything different from what he is he would not be saved; for his
salvation depends on his being precisely what he is and nothing else;
for if it were possible for him to change, in the least degree, so sure
he would fail of salvation and lose all his dominion, power, authority
and glory, which constitutes salvation; for salvation consists in the
glory, authority, majesty, power and dominion which Jehovah possesses,
and in nothing else; and no being can possess it but himself or one
like him: Thus says John, in his first epistle, 3:2 and 3: Behold, now
are we the sons of God, and it doth not yet appear what we shall be;
but we know that, when he shall appear we shall be like him; for we
shall see him as he is. And any man that hath this hope in him purifies
himself, even as he is pure.--Why purify themselves as he is pure?
because, if they do not they cannot be like him.

10. The Lord said unto Moses, Leviticus, 19:2: Speak unto all the
congregation of the children of Israel, and say unto them, Ye shall be
holy: for I the Lord your God am holy. And Peter says, first epistle,
1:15 and 16: But as he which hath called you is holy, so be ye holy in
all manner of conversation; because it is written, Be ye holy; for I
am holy. And the Saviour says, Matthew, 5:48: Be ye therefore perfect,
even as your Father which is in heaven is perfect. If any should ask,
why all these sayings? the answer is to be found from what is before
noted from John's epistle, that when he (the Lord) shall appear, the
saints will be like him: and if they are not holy, as he is holy, and
perfect as he is perfect, they cannot be like him; for no being can
enjoy his glory without possessing his perfections and holiness, no
more than they could reign in his kingdom without his power.

11. This clearly sets forth the propriety of the Saviour's saying,
recorded in John's testimony, 14:12: Verily, verily, I say unto you,
he that believeth on me, the works that I do shall he do also; and
greater works than these, because I go unto my Father.--This taken in
connection with some of the sayings in the Saviour's prayer, recorded
in the 17th chapter, gives great clearness to his expressions: He says
in the 20, 21, 22, 23, and 24: Neither pray I for these alone, but for
them also who shall believe on me through their words; that they all
may be one; as you, Father, art in me, and I in thee, that they also
may be one in us: that the world may believe that thou hast sent me.
And the glory which thou gavest me, I have given them; that they may be
one, even as we are one; I in them, and thou in me, that they may be
made perfect in one; and that the world may know that thou hast sent
me, and hast loved them, as thou hast loved me. Father, I will that
they also whom thou hast given me be with me where I am: that they may
behold my glory which thou hast given me; for thou lovedest me before
the foundation of the world.

12. All these sayings put together, give as clear an account of the
state of the glorified saints as language could give--the works that
Jesus had done they were to do, and greater works than those which
he had done among them should they do, and that because he went to
the Father. He does not say that they should do these works in time;
but they should do greater works because he went to the Father. He
says, in the 24th verse: Father, I will that they also, whom thou hast
given me, be with me where I am; that they may behold my glory. These
sayings, taken in connection, make it very plain, that the greater
works, which those that believed on his name, were to do, were to be
done in eternity, where he was going, and where they should behold his
glory. He had said, in another part of his prayer, that he desired of
his Father, that those who believed on him should be one in him, as
he, and the Father were one in each other: Neither pray I for these
(the apostles) alone, but for them also who shall believe on me through
their words; that they all may be one: that is, they who believe on him
through the apostles' words, as well as the apostles themselves: that
they all may be one, as thou, Father, art in me and I in thee; that
they also may be one in us.

13. What language can be plainer than this? The Saviour surely intended
to be understood by his disciples: and he so spake that they might
understand him; for he declares to his Father, in language not to be
easily mistaken, that he wanted his disciples, even all of them, to
be as himself and the Father: for as he and the Father were one so
they might be one with them. And what is said in the 22nd verse is
calculated to more firmly establish this belief, if it needs any thing
to establish it. He says, And the glory which thou gavest me, I have
given them, that they may be one, even as we are one. As much as to
say, that unless they have the glory which the Father had given him,
they could not be one with them: For he says he had given them the
glory that the Father had given him, that they might be one; or, in
other words, to make them one.

14. This fills up the measure of information on this subject, and shows
most clearly, that the Saviour wished his disciples to understand that
they were to be partakers with him in all things: not even his glory
excepted.

15. It is scarcely necessary here to observe what we have previously
noticed: that the glory which the Father and the Son have, is because
they are just and holy beings; and that if they were lacking in one
attribute or perfection which they have, the glory which they have,
never could be enjoyed by them; for it requires them to be precisely
what they are in order to enjoy it: and if the Saviour gives this glory
to any others, he must do it in the very way set forth in his prayer
to his Father: by making them one with him, as he and the Father are
one.--In so doing he would give them the glory which the Father has
given him; and when his disciples are made one with the Father and Son,
as the Father and the Son are one, who cannot see the propriety of the
Saviour's saying, The works which I do, shall they do; and greater
works than these shall they do, because I go to my Father?

16. These teachings of the Saviour most clearly show unto us the nature
of salvation; and what he proposed unto the human family when he
proposed to save them--That he proposed to make them like unto himself;
and he was like the Father, the great prototype of all saved beings;
and for any portion of the human family to be assimilated into their
likeness is to be saved; and to be unlike them is to be destroyed: and
on this hinge turns the door of salvation.

17. Who cannot see, then, that salvation is the effect of faith? for,
as we have previously observed, all the heavenly beings work by this
principle; and it is because they are able so to do that they are
saved: for nothing but this could save them. And this is the lesson
which the God of heaven, by the mouth of all his holy prophets, has
been endeavouring to teach to the world. Hence we are told, that
without faith it is impossible to please God; and that salvation is of
faith, that it might be by grace to the end, the promise might be sure
to all the seed. Romans 4:16--And that Israel, who followed after the
law of righteousness, has not attained to the law of righteousness.
Wherefore? because they sought it not by faith, but as it were by the
works of the law; for they stumbled at that stumbling stone. Romans
9:32. And Jesus said unto the man who brought his son to him, to get
the devil who tormented him, cast out, If you canst believe, all things
are possible to him that believeth. Mark, 9:23. These with a multitude
of other scriptures, which might be quoted, plainly set forth the
light in which the Saviour, as well as the Former Day Saints, viewed
the plan of salvation.--That it was a system of faith--it begins with
faith, and continues by faith; and every blessing which is obtained,
in relation to it, is the effect of faith, whether it pertains to
this life or that which is to come.--To this, all the revelations of
God bear witness. If there were children of promise, they were the
effects of faith: not even the Saviour of the world excepted: Blessed
is she that believed, said Elizabeth to Mary, when she went to visit
her;--for there shall be a performance of those things which were told
her from the Lord; Luke, 1:45: Nor was the birth of John the Baptist
the less a matter of faith; for in order that his father Zacharias
might believe he was struck dumb. And through the whole history of
the scheme of life and salvation, it is a matter of faith: every man
received according to his faith: according as his faith was, so were
his blessings and privileges; and nothing was withheld from him when
his faith was sufficient to receive it. He could stop the mouths of
lions, quench the violence of fire, escape the edge of the sword, wax
valiant in fight, and put to flight the armies of the aliens; women
could, by their faith, receive their dead children to life again; in a
word, there was nothing impossible with them who had faith. All things
were in subjection to the Former Day Saints, according as their faith
was--By their faith they could obtain heavenly visions, the ministering
of angels, have knowledge of the spirits of just men made perfect, of
the general assembly and church of the first born, whose names are
written in heaven, of God the judge of all, of Jesus the Mediator of
the new covenant, and become familiar with the third heavens, see and
hear things which were not only unutterable, but were unlawful to
utter. Peter, in view of the power of faith, 2nd epistle, 1:1,2 and 3,
says to the Former Day Saints: grace and peace be multiplied unto you,
through the knowledge of God, and of Jesus our Lord, according as his
divine power hath given unto us all things that pertain unto life and
godliness, through the knowledge of him that hath called us unto glory
and virtue. In the first epistle, 1:3,4 and 5, he says, Blessed be the
God and Father of our Lord Jesus Christ, who according to his abundant
mercy, hath begotten us again unto a lively hope by the resurrection
of Jesus Christ from the dead, to an inheritance incorruptible and
undefiled, and that fadeth not away, reserved in heaven for you, who
are kept by the power of God through faith unto salvation, ready to be
revealed in the last time.

18. These sayings put together, show the apostle's views most clearly,
so as to admit of no mistake on the mind of any individual. He says
that all things that pertain to life and godliness were given unto them
through the knowledge of God and our Saviour Jesus Christ. And if the
question is asked, how were they to obtain the knowledge of God? (for
there is a great difference between believing in God and knowing him:
knowledge implies more than faith. And notice, that all things that
pertain to life and godliness were given through the knowledge of God;)
the answer is given, through faith they were to obtain this knowledge;
and, having power by faith to obtain the knowledge of God, they could
with it obtain all other things which pertain to life and godliness.

19. By these sayings of the Apostle we learn, that it was by obtaining
a knowledge of God, that men got the knowledge of all things which
pertain to life and godliness, and this knowledge was the effect of
faith. So that all things which pertain to life and godliness are the
effects of faith.

20. From this we may extend as far as any circumstances may require
whether on earth or in heaven, and we will find it the testimony of
all inspired men, or heavenly messengers, that all things that pertain
to life and godliness are the effects of faith and nothing else; all
learning, wisdom and prudence fail, and every thing else as a means
of salvation but faith. This is the reason that the fishermen of
Galilee could teach the world--because they sought by faith and by
faith obtained. And this is the reason that Paul counted all things
but filth and dross--what he formerly called his gain he called his
loss; yea, and he counted all things but loss for the excellency of
the knowledge of Christ Jesus the Lord. Phil 3:7,8,9 & 10. Because,
to obtain the faith by which he could enjoy the knowledge of Christ
Jesus the Lord, he had to suffer the loss of all things: this is the
reason that the Former Day Saints knew more, and understood more of
heaven, and of heavenly things than all others beside, because this
information is the effect of faith--to be obtained by no other means.
And this is the reason, that men, as soon as they lose their faith,
run into strifes, contentions, darkness, and difficulties; for the
knowledge which tends to life disappears with faith, but returns when
faith returns; for when faith comes, it brings its train of attendants
with it--apostles, prophets, evangelists, pastors, teachers, gifts,
wisdom, knowledge, miracles, healings, tongues, interpretation of
tongues, &c. All these appear when faith appears on the earth, and
disappear when it disappears from the earth. For these are the effects
of faith, and always have, and always will, attend it. For where faith
is, there will the knowledge of God be also, with all things which
pertain thereto revelations, visions, and dreams, as well as every
other necessary thing, in order that the possessors of faith may be
perfected and obtain salvation; for God must change, otherwise faith
will prevail with him. And he who possesses it will, through it, obtain
all necessary knowledge and wisdom, until he shall know God, and the
Lord Jesus Christ, whom he has sent: whom to know is eternal life: Amen.



Transcriber's Note

This version of the Lectures on Faith is meant to match the relevant
portion of the 1835 edition of the Doctrine and Covenants. Scans are
available, for example, at
http://www.josephsmithpapers.org/paper-summary/doctrine-and-covenants-1835/13