Lectures on Faith/Lecture Second

Lecture 2 LECTURE SECOND. Of Faith.

SECTION II.
Having shown in our previous lecture “faith itself—what it is,” we shall proceed to show secondly the object on which it rests.

We here observe that God is the only supreme governor, and independent being, in whom all fulness and perfection dwells; who is omnipotent, omnipresent and omnicient; without beginning of days or end of life; and that in him every good gift, and every good principle dwells; 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 centers, for life and salvation.

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.

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

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 chapt. of the book of Genesis, beginning with the 20th verse, and closing with the 30th. We copy from the New Translation:

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.

And the Lord God said, Let them have dominion over the fish 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 creaps upon the earth.

So God created man in his own image, in the image of the Only Begotten created he him; male and female created he 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 moves upon the earth.

And the Lord 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 is the fruit of a tree yielding seed; to you it shall be for meat.

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.

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 be brought unto Adam, to see what he would call them. * * * And whatever 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.

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.

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 hid themselves from the presence of the Lord God among the trees of the garden. And the Lord God called unto Adam, and said unto him, Where are you going? 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.

And the Lord God said unto Adam, Who told you that you were naked? Have you eaten of the tree whereof I told you that 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.

And the Lord God said unto the woman, What is this which you have done? And the woman said, The serpent beguiled me, and I did eat.

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.

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 you, 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.

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.

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.

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.

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:

After Adam had been driven out of the garden, he began to till the earth, and to have dominion over all the beasts of the field, and to eat his bread by the sweat of his brow, as the Lord had commanded him: and he called upon the name of the Lord, and so did Eve his wife also. And they heard the voice of the Lord from the way toward the garden of Eden, speaking unto them; and they saw him not, for they were shut out from his presence: but 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 commandment.

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.

And 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 his name forever. In that day the Holy Spirit fell upon Adam, and bore record of the Father and the Son.

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.

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 angry, 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 lies 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.

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.

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 has opened her mouth to receive your brother’s blood, from your hand. When you till the ground, she shall not henceforth yield unto you her strength. A fugitive and a vagabond also, you shall be in the earth.

And Cain said unto the Lord, Satan tempted me because of my brother’s flocks. And I was also angry: for his offering was 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, every one that finds me will slay me, because of my oath; 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.

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 his posterity: and notwithstanding they were separated from his immediate presence, that they could not see his face, they continued to hear his voice.

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.

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.

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.

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.

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.

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.

First, Adam was 130 years old when Seth was born. Gen. 5:3. And the days of Adam, after he had begotten Seth, were 800 years; making him 930 years old when he died. Gen. 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 Methusaleh was born. 5:21. Methusaleh was 187 when Lamech was born. 5:25. Lamech was 182 when Noah was born. 5:28.

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

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

Moses further informs us, that Seth lived, after he begat Enos, 807 years; making him 912 years old at his death. Gen. 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 Methuseleh 300 years: making him 365 years old when he was translated. 5:22, 23. And Methuseleh 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.

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 Methusaleh in the 1656th, it being the same year in which the flood came.

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 Methusaleh died.

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

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

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 afterward 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. Gen. 9:28, 29.

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

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.

Moses informs us that Shem lived, after he begat Arphaxad, 500. Gen. 11:11. This added to 100 years, which was his age when Arphaxed was born, makes him 600 years old when he died. Arphaxed 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. Gen. 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. Gen. 11:25. This added to 29 years, which was his age when Terah was born, makes him 148 years when he died. Terah was 130 years old when Abraham was born, and is supposed to have lived 75 years after his birth: making him 205 years old when he died.

Agreeably 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 grand-father 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?

Reu died in the 2026th year of the world, Serug in the 2049th, Terah in the 2083rd, Arphaxed in the 2096th, Selah in the 2126th, Shem in the 2158th, Abraham in the 2183rd, and Eber in the 2187th: which was 4 years after Abraham’s death. And Eber was the fourth from Noah.

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

It appears from this account, that Nahor, brother of Abraham, Terah, Nahor, Serug, Reu, Peleg, Eber, Salah, Arphaxed, 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 Arphaxed died, 118 when Salah died, 150 when Shem died, and that Eber lived 4 years after Abraham’s death. And that Shem, Arphaxed, 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, Arphaxed, and Shem, were all acquainted with both Noah and Abraham.

We have now traced the chronology of the world, agreeably 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.

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.

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.

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 enquiry 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 enquire after the knowledge of God, the enquiry frequently terminated, indeed, always terminated, when rightly persued, in the most glorious discoveries, and eternal certainty. Question.—Is there a being who has faith in himself indepen[d]ently?

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 omnicient; without beginning of days or end of life, and in him all fulness dwells. Eph. 1:23. Which is his body, the fulness of him that filleth all in all. Col. 1:19. For it pleased the Father, that in him should all fulness dwell. -[§ ii. ¶ 2.]-

Q. Is he the object in whom the faith of all other rational and accountable beings centers, 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. Rom. 11:34, 35, 36. For who hath known the mind of the Lord? or who hath been his counsellor? 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 forever. Amen. Isa. 40: from the 8th to the 18th. O Zion that bringest good tidings, -[Or, O thou that tellest good tidings to Zion.]- get thee 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 ballance? Who hath directed the Spirit of the Lord, or being his counsellor, 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 ballance: 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. 51:15, 16. He -[the Lord]- hath made the earth by his power, he hath established the world by his wisdom, and hath streached 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. 1st 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 learn 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 a 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 others of the human family, beside 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 thro’ the revelations of God.

Q. How would you divide that chronology in order to convey it to the understanding clearly?

A. Into two parts: Frst, 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, Methusaleh, 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 Methusaleh was born?

A. Sixty five. Gen. 5:21.

Q. How old was Methusaleh 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 Methusaleh?

A. Two hundred and forty three years.

Q. How old was Enoch?

A. Three hundred nnd eight years.

Q. How old was Jared?

A. Four hundred and seventy years.

Q. How old was Mahalaleel?

A. Five hundred and thirty five.

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, Methusaleh, 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 Mahaleel 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. 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 Methusaleh was born?

A. Three hundred years. Gen. 5:22.

Q. What was Enoch’s age when he was translatedd?

A. Three hundred and sixty five years. Gen. 5:23.

Q. How long did Methusaleh live after Lamech was born?

A. Seven hundred and eighty two years. Gen. 5:26.

Q. What was Methusaleh’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 neiety [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 Methusaleh 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 Methusaleh 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. Seth, Enos, Cainan, Mahalaleel, Jared, Methusaleh, and Lamech. -[§ ii. ¶ 43.

Q. How many of those men were cotemporary with Adam and Noah both? A. Six. Q. What are their names?

A. Enos, Cainan, Mahalaleel, Jared, Methusaleh, 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 Arphaxed was born?

A. One hundred years. Gen. 11:10.

Q. What was Arphaxed’s age when Salah was born?

A. Thirty five years. Gen. 11:12.

Q. What was Salah’s age when Eber was born?

A. Thirty. Gen. 11:14.

Q. What was Eber’s age when Peleg was born?

A. Thirty four years. Gen. 11:16.

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. Gen. 11:24.

Q. What was Terah’s age, when Nahor the father 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. ¶ 46.]-

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 were born when Terah was seventy years old, it was two hundred and ninety two years. -[§ ii ¶ 47.]-

Q. How long did Shem live after Arphaxed 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 Arphaxed live after Salah was born?

A. Four hundred and three years. Gen. 21:13.

Q. What was Arphaxed’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. 11:21.

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. 11:32. For this account from the birth of Arphaxed, to the death of Terah, see -[§ ii. ¶ 48.]-

Q. In what year of the world did Peleg die?

A. Agreeably 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 Arphaxed die?

A. In the two thousand and ninty 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 aud 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 Arphaxed?

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 were 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 Arphaxed 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, Arphaxed, 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, Selah, Arphaxed, and Shem. -[§ ii. ¶ 52.]-

Q. How many were cotemporary with both Noah and Abraham?

A. Eight.

Q. What are their names?

A. Shem, Arphaxed, 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 grand-father. -[§ ii. ¶ 49.]-

Q. Did any of them live longer than Abraham?

A. There was one. -[§ ii. ¶. 50.]-

Q. Who was it?

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 a person receives a manifestation of God to themselves?

A. It is.

Q. How do you prove it?

A. From the whole of the first lecture of the second section.