LECTURES ON FAITH
On the Doctrine of the Church of
Jesus Christ of Latter-day Saints, originally delivered before a Class of the
Elders, in Kirtland, Ohio.
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 thought and reflections to the operations of their
own minds, they would readily discover that it is faith, and faith only, which
is the moving cause of all action in them; that without it both mind and body
would be in a state of inactivity, and all their exertions would cease, both
physical and mental.
11. Were this class to go back and
reflect upon the history of their lives, from the period of their first
recollection, and ask themselves what principle excited them to action, or what
gave them energy and activity in all their lawful avocations, callings, and
pursuits, what would be the answer? Would it not be that it was the assurance
which they had of the existence of things which they had not seen as yet? Was
it not the hope which you had, in consequence of your belief in the existence
of unseen things, which stimulated you to action and exertion in order to
obtain them? Are you not dependent on your faith, or belief, for the
acquisition of all knowledge, wisdom, and intelligence? Would you exert
yourselves to obtain wisdom and intelligence, unless you did believe that you could
obtain them? Would you have ever sown, if you had not believed that you would
reap? Should you have ever planted, if you had not believed that you would
gather? Would you have ever asked, unless you had believed that you would
receive? Would you have ever sought, unless you had believed that you would
have found? Or, would you have ever knocked, unless you had believed that it
would have been opened unto you? In a word, is there anything that you would
have done, either physical or mental, if you had not previously believed? Are
not all your exertions of every kind, dependent on your faith? Or, may we not
ask, what have you, or what do you possess, which you have not obtained by
reason of your faith? Your food, your raiment, your lodgings, are they not all
by reason of your faith? Reflect, and ask yourselves if these things are not
so. Turn your thoughts on your own minds, and see if faith is not the moving
cause of all action in yourselves; and, if the moving cause in you, is it not
in all other intelligent beings?
12. And as faith is the moving cause
of all action in temporal concerns, so it is in spiritual; for the Saviour 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 yonder place,' and it shall remove; and nothing
shall be impossible unto you."
19. Moroni, while abridging and
compiling the record of his fathers, has given us the following account of
faith as the principle of power. He says, page 597, that it was the faith of
Alma and Amulek which caused the walls of the prison to be rent, as recorded on
the 278th page; it was the faith of Nephi and Lehi which caused a change to be
wrought upon the hearts of the Lamanites, when they were immersed with the Holy
Spirit and with fire, as seen on the 443rd page; and that it was by faith the
mountain Zerin was removed when the brother of Jared spake in the name of the
Lord. See also 599th page.
20. In addition to this we are told
in Hebrews 11:32, 33, 34, 35, that Gideon, Barak, Samson, Jephthah, David,
Samuel, and the prophets, through faith subdued Kingdoms, wrought
righteousness, obtained promises, stopped the mouths of lions, quenched the
violence of fire, escaped the edge of the sword; out of weakness were made
strong, waxed valiant in fight, turned to flight the armies of the aliens, and
that women received their dead raised to life again, etc.
21. Also Joshua, in the sight of all
Israel, bade the sun and moon to stand still, and it was done. Joshua 10:12.
22. We here understand, that the
sacred writers say that all these things were done by faith. It was by faith
that the worlds were framed. God spake, chaos heard, and worlds came into order
by reason of the faith there was in Him. So with man also; he spake by faith
in the name of God, and the sun stood still, the moon obeyed, mountains
removed, prisons fell, lions' mouths were closed, the human heart lost its
enmity, fire its violence, armies their power, the sword its terror, and death
its dominion; and all this by reason of the faith which was in him.
23. Had it not been for the faith
which was in men, they might have spoken to the sun, the moon, the mountains,
prisons, the human heart, fire, armies, the sword, or to death in vain!
24. Faith, then, is the first great
governing principle which has power, dominion, and authority over all things;
by it they exist, by it they are upheld, by it they are changed, or by it they
remain, agreeable to the will of God. Without it there is no power, and without
power there could be no creation nor existence!
QUESTIONS AND ANSWERS ON THE
FORGOING PRINCIPLES
What is theology? It is that
revealed science which treats of the being and attributes of God, his relations
to us, the dispensations of his providence, his will with respect to our
actions, and his purposes with respect to our end. Buck's Theological
Dictionary, page 582.
What is the first principle in this
revealed science? Faith. Lecture 1, 1.
Why is faith the first principle in
this revealed science? Because it is the foundation of all righteousness.
Hebrews 11:6: "Without faith it is impossible to please God." 1 John
3:7: "Little children, let no man deceive you; he that doeth
righteousness, is righteous, even as he (God) is righteous." Lecture 1: 1.
What arrangement should be followed
in presenting the subject of faith? First, it should be shown what faith is.
Lecture 1. 3. Secondly, the object upon which it rests. Lecture 1: 4. And
thirdly, the effects which flow from it. Lecture 1. 5.
What is faith? It is the assurance
of things hoped for, the evidence of things not seen (Hebrews 11:1); that is,
it is the assurance we have of the existence of unseen things. And being the
assurance which we have of the existence of unseen things, must be the
principle of action in all intelligent beings. Hebrews 11:3: "Through
faith we understand the worlds were framed by the word of God." Lecture
1:8, 9.
How do you prove that faith is the
principle of action in all intelligent beings? First, by duly considering the
operations of my own mind; and, secondly, by the direct declaration of
Scripture. Hebrews 11:7: "By faith Noah, being warned of things not seen
as yet, moved with fear, prepared an ark to the saving of his house, by the
which he condemned the world, and became heir of the righteousness which is by
faith." Hebrews 11:8: "By faith Abraham, when he was called to go
into a place which he should afterwards receive for an inheritance, obeyed, and
he went out not knowing whither he went." Hebrews 11:9: "By faith he
sojourned in the land of promise, as in a strange country, dwelling in
tabernacles with Isaac and Jacob, the heirs with him of the same promise."
Hebrews 11:27: By faith Moses "forsook Egypt, not fearing the wrath of the
king, for he endured as seeing him who is invisible." Lecture 1: 10,11.
Is not faith the principle of action
in spiritual things as well as in temporal? It is.
How do you prove it? Hebrews 11:6:
"Without faith it is impossible to please God." Mark 16:16: "He
that believeth and is baptized shall be saved." Romans 4:16:
"therefore it is of faith that it might be by grace; to the end the
promise might be sure to all the seed; not to that only which is of the law,
but to that also which is of the faith of Abraham, who is the father of us
all." Lecture 1: 12, 13.
Is faith anything else beside the
principle of action? It is.
What is it? It is the principle of
power also. Lecture 1: 13.
How do you prove it? First, it is
the principle of power in the deity as well as in man. Hebrews 11:3:
"Through faith we understand that the worlds were framed by the word of
God, so that things which are seen were not made of things which do
appear." Lecture 1: 14, 15, 16. Secondly, it is the principle of power in
man also. Book of Mormon, page 278. Alma and Amulek are delivered from prison.
Ibid. page 443. Nephi and Lehi, with the Lamanites, are immersed with the
Spirit. ibid. page 599. The mountain Zerin, by the faith of the brother of
Jared, is removed. Joshua 10:12: "Then spake Joshua to the Lord in the day
when the Lord delivered up the Amorites before the children of Israel, and he
said, in the sight of Israel, 'Sun, stand thou still upon Gibeon, and thou moon
in the valley of Ajalon.'" Joshua 10:13: "And the sun stood still,
and the moon stayed, until the people had avenged themselves of their enemies.
Is not this written in the book of Jasher? So the sun stood still in the midst
of heaven, and hasted not to go down about a whole day." Matthew 17:19:
"Then came the disciples to Jesus apart, and said, "Why could not we
cast him out?'" Matthew 17:20: "And Jesus said unto them, Because of
your unbelief; for verily I say unto you, if ye have faith as a grain of
mustard seed, ye shall say unto this mountain, 'Remove hence to yonder place,'
and it shall remove; and nothing shall be impossible unto you." Hebrews
11:32 and the following verses: "And what shall I say more? for the time
would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah,
of David also, and Samuel, and of the prophets, who through faith subdued kingdoms,
wrought righteousness, obtained promises, stopped the mouths of lions, quenched
the violence of fire, escaped the edge of the sword; out of weakness were made
strong, waxed valiant in fight, turned to fight the armies of the aliens, women
received their dead raised to life again, and others were tortured, not
accepting deliverance, that they might obtain a better resurrection."
Lecture 1. 16, 17, 18, 19, 20, 21, 22.
How would you define faith in its
most unlimited sense? It is the first great governing principle which has
power, dominion, and authority over all things. Lecture 1. 24.
How do you convey to the
understanding more clearly that faith is the first great governing principle
which has power, dominion, and authority over all things? By it they exist, by
it they are upheld, by it they are changed, or by it they remain, agreeable to
the will of God; and without it there is no power, and without power there
could be no creation nor existence! Lecture 1: 24.
http://www.geocities.com/Athens/Ithaca/4992/LecOFaith/ 4/18/03 10:13 AM
1. Having shown in our previous
lecture "faith itself -- what it is," we shall proceed to show,
secondly, the object on which it rests.
2. We here observe that God is
the only supreme governor and independent being in whom all fullness and
perfection dwell; who is omnipotent, omnipresent and omniscient; without
beginning of days or end of life; and that in him every good gift and every
good principle dwell; and that he is the Father of lights; in him the principle
of faith dwells independently, and he is the object in whom the faith of all
other rational and accountable beings center for life and salvation.
3. In order to present this part of
the subject in a clear and conspicuous point of light, it is necessary to go
back and show the evidences which mankind have had, and the foundation on which
these evidences are, or were, based since the creation, to believe in the
existence of a God.
4. We do not mean those evidences
which are manifested by the works of creation which we daily behold with our
natural eyes. We are sensible that, after a revelation of Jesus Christ, the works
of creation, throughout their vast forms and varieties, clearly exhibit his
eternal power and Godhead. Romans 1:20: "For the invisible things of him
from the creation of the world are clearly seen, being understood by the things
that are made, even his eternal power and Godhead;" but we mean those
evidences by which the first thoughts were suggested to the minds of men that
there was a God who created all things.
5. We shall now proceed to examine
the situation of man at his first creation. Moses, the historian, has given us
the following account of him in the first chapter of the book of Genesis,
beginning with the 20th verse, and closing with the 30th. We copy from the new
translation;
6. "And I, God, said unto mine
Only Begotten, which was with me from the beginning, 'Let us make man in our
image, after our likeness;' and it was so.
7. "And I, God, said, 'Let them
have dominion over the fishes of the sea, and over the fowl of the air, and
over the cattle, and over all the earth, and over every creeping thing that
creepeth upon the earth.'
8. "And I, God, created man in
mine own image, in the image of mine Only Begotten created I him; male and
female created I them. And I, God, blessed them, and said unto them, 'Be
fruitful, and multiply, and replenish the earth, and subdue it; and have
dominion over the fish of the sea, and over the fowl of the air, and over every
living thing that moveth upon the earth.'
9. "And I, God, said unto man,
'Behold, I have given you every herb bearing seed, which is upon the face of
all the earth, and every tree in the which shall be the fruit of a tree
yielding seed; to you it shall be for meat.'"
10. Again, Genesis 2:15, 16, 17, 19,
20: "And I, the Lord God, took the man, and put him into the garden of
Eden, to dress it and to keep it. And I, the Lord God, commanded the man
saying, 'Of every tree of the garden thou mayest freely eat; but of the tree of
knowledge of good and evil thou shalt not eat of it; nevertheless thou mayest
choose for thyself, for it is given unto thee; but remember that I forbid it,
for in the day thou eatest thereof thou shalt surely die.'
11. "And out of the ground I,
the Lord God, formed every beast of the field, and every fowl of the air, and
commanded that they should come unto Adam, to see what he would call them. And
whatsoever Adam called every living creature, that should be the name thereof.
And Adam gave names to all cattle, and to the fowl of the air, and to every
beast of the field."
12. From the foregoing we learn
man's situation at his first creation, the knowledge with which he was endowed,
and the high and exalted station in which he was placed -- lord or governor of
all things on earth, and at the same time enjoying communion and intercourse
with his Maker, without a vail to separate between. We shall next proceed to
examine the account given of his fall, and of his being driven out of the
garden of Eden, and from the presence of the Lord.
13. Moses proceeds -- "And
they" (Adam and Eve) "heard the voice of the Lord God, as they were
walking in the garden, in the cool of the day; and Adam and his wife went to
hide themselves from the presence of the Lord God amongst the trees of the
garden. And I, the Lord God, called unto Adam, and said unto him, 'Where goest
thou?' And he said, 'I heard thy voice in the garden, and I was afraid, because
I beheld that I was naked, and I hid myself."
14. "And I, the Lord God, said
unto Adam, 'Who told thee thou wast naked? Hast thou eaten of the tree whereof
I commanded thee that thou shouldst not eat? If so, thou shouldst surely die?'
And the man said, 'The woman whom thou gavest me, and commandedst that she
should remain with me, gave me of the fruit of the tree, and I did eat.'
15. "And I, the Lord God, said
unto the woman, 'What is this thing which thou hast done?' And the woman said,
'The serpent beguiled me, and I did eat.'
16. And again, the Lord said unto
the woman, "I will greatly multiply thy sorrow, and thy conception. In
sorrow thou shalt bring forth children; and thy desire shall be to thy husband,
and he shall rule over thee.
17. "And unto Adam, I, the Lord
God, said, 'Because thou hast hearkened unto the voice of thy wife, and hast eaten
of the fruit of the tree of which I commanded thee, saying, Thou shalt not eat
of it! cursed shall be the ground for thy sake; in sorrow thou shalt eat of it
all the days of thy life. Thorns also, and thistles shall it bring forth in
thee, and thou shalt eat the herb of the field. By the sweat of thy face shalt
thou eat bread, until thou shalt return unto the ground -- for thou shalt
surely die -- for out of it wast thou taken; for dust thou wast, and unto dust
shalt thou return.'" This was immediately followed by the fulfillment of
what we previously said -- Man was driven or sent out of Eden.
18. Two important items are shown
from the former quotations. First, after man was created, he was not left
without intelligence or understanding, to wander in darkness and spend an
existence in ignorance and doubt (on the great and important point which
effected his happiness) as to the real fact by whom he was created, or unto
whom he was amenable for his conduct. God conversed with him face to face. In
His presence he was permitted to stand, and from His own mouth he was permitted
to receive instruction. He heard His voice, walked before Him and gazed upon
His glory, while intelligence burst upon his understanding, and enabled him to
give names to the vast assemblage of his Maker's works.
19. Secondly, we have seen, that
though man did transgress, his transgression did not deprive him of the
previous knowledge with which he was endowed relative to the existence and
glory of his Creator; for no sooner did he hear His voice than he sought to
hide himself from His presence.
20. Having shown, then, in the first
instance, that God began to converse with man immediately after he
"breathed into his nostrils the breath of life," and that he did not
cease to manifest himself to him, even after his fall, we shall next proceed to
show, that though he was cast out from the garden of Eden, his knowledge of the
existence of God was not lost, neither did God cease to manifest his will unto
him.
21. We next proceed to present the account
of the direct revelation which man received after he was cast out of Eden, and
further copy form the new translation --
22. After Adam had been driven out
of the garden, he "began to till the earth, and to have dominion over all
the beasts of the field, and to eat his bread by the sweat of his brow, as the
Lord had commanded him." And he called upon the name of the Lord, and so
did Eve, his wife, also. "And they heard the voice of the Lord, from the
way toward the garden of Eden, speaking unto them, and they saw him not, for
they were shut out from his presence; and he gave unto them commandments that
they should worship the Lord their God, and should offer the firstlings of
their flocks for an offering unto the Lord. And Adam was obedient unto the commandments
of the Lord.
23. "And after many days an
angel of the Lord appeared unto Adam, saying, 'What dost thou offer sacrifices
unto the Lord?' And Adam said unto him, 'I know not; save the Lord commanded
me.'
24. "And then the angel spake,
saying 'This thing is a similitude of the sacrifice of the Only Begotten of the
Father, who is full of grace and truth. And thou shalt do all that thou doest
in the name of the Son, and thou shalt repent and call upon God in the name of
the Son for evermore.' And in that day the Holy Ghost fell upon Adam, which
heareth record of the Father and the Son."
25. This last quotation, or summary,
shows this important fact, that though our first parents were driven out of the
garden of Eden, and were even separated from the presence of God by a veil,
they still retained a knowledge of his existence, and that sufficiently to move
them to call upon him. And further, that no sooner was the plan of redemption
revealed to man, and he began to call upon God, than the Holy Spirit was given,
bearing record of the Father and Son.
26. Moses also gives us an account,
in the fourth of Genesis, of the transgression of Cain, and the righteousness
of Abel, and of the revelations of God to them. He says, "In process of
time, Cain brought of the fruit of the ground an offering unto the Lord. And
Abel also brought of the firstlings of his flock, and of the fat thereof. And
the Lord had respect unto Abel, and to his offering; but unto Cain and to his
offering he had not respect. Now Satan knew this, and it please him. And Cain
was very wroth, and his countenance fell. And the Lord said unto Cain, 'Why art
thou wroth? Why is thy countenance fallen? If thou doest well, thou shalt be
accepted. And if thou doest not well, sin lieth at the door, and Satan desireth
to have thee; and except thou shalt hearken unto my commandments, I will
deliver thee up, and it shall be unto thee according to his desire.'
27. "And Cain went into the
field, and Cain talked with Abel, his brother. And it came to pass that while
they were in the field, Cain rose up against Abel, his brother, and slew him.
And Cain gloried in that, which he had done, saying, 'I am free; surely the
flocks of my brother falleth unto my hands.'
28. "But the Lord said unto
Cain, 'Where is Abel, thy brother?' And he said, 'I know not. Am I my brother's
keeper?' And the Lord said, 'What hast thou done? the voice of thy brother's
blood cries unto me from the ground. And now, thou shalt be cursed from the
earth which hath opened her mouth to receive thy brother's blood from thy hand.
When thou tillest the ground, it shall not henceforth yield unto thee her
strength. A fugitive and a vagabond shalt thou be in the earth.'
29. "And Cain said unto the
Lord, 'Satan tempted me because of my brother's flocks. And I was wroth also;
for his offering thou didst accept and not mine; my punishment is greater than
I can bear. Behold thou hast driven me out this day from the face of the Lord,
and from thy face shall I be hid; and I shall be a fugitive and a vagabond in
the earth; and it shall come to pass that he that findeth me will slay me
because of mine iniquities, for these things are not hid from the Lord.' And
the Lord said unto him, 'Whosoever slayeth thee, vengeance shall be taken on
him sevenfold.' And I the Lord set a mark upon cain, lest any finding him
should kill him."
30. The object of the foregoing
quotations is to show to this class the way by which mankind were first made
acquainted with the existence of a God; that it was by a manifestation of God
to man, and that God continued, after man's transgression, to manifest himself
to him and to his posterity; and, notwithstanding they were separated from his
immediate presence that they could not see his face, they continued to hear his
voice.
31. Adam, thus being made acquainted
with God, communicated the knowledge which he had unto his posterity; and it
was through this means that the thought was first suggested to their minds that
there was a God, which laid the foundation for the exercise of their faith, through
which they could obtain a knowledge of his character and also of his glory.
32. Not only was there a
manifestation made unto Adam of the existence of a God; but Moses informs us,
as before quoted, that God condescended to talk with Cain after his great
transgression in slaying his brother, and that Cain knew that it was the Lord
that was talking with him, so that when he was driven out from the presence of
his brethren, he carried with him the knowledge of the existence of a God; and,
through this means, doubtless, his posterity became acquainted with the fact
that such a Being existed.
33. From this we can see that the
whole human family in the early age of their existence, in all their different
branches, had this knowledge disseminated among them; so that the existence of
God became an object of faith in the early age of the world. And the evidences
which these men had of the existence of a God, was the testimony of their
fathers in the first instance.
34. The reason why we have been thus
particular on this part of our subject, is that this class may see by what
means it was that God became an object of faith among men after the fall; and
what it was that stirred up the faith of multitudes to feel after him -- to
search after a knowledge of his character, perfections and attributes, until
they became extensively acquainted with him, and not only commune with him and
behold his glory, but be partakers of his power and stand in his presence.
35. Let this class mark
particularly, that the testimony which these men had of the existence of a God,
was the testimony of man; for previous to the time that any of Adam's posterity
had obtained a manifestation of God to themselves, Adam, their common father,
had testified unto them of the existence of God, and of his eternal power and
Godhead.
36. For instance, Abel, before he
received the assurance from heaven that his offerings were acceptable unto God,
had received the important information of his father that such a Being did
exist, who had created and who did uphold all things. Neither can there be a
doubt existing on the mind of any person, that Adam was the first who did
communicate the knowledge of the existence of a God to his posterity; and that
the whole faith of the world, form that time down to the present, is in a
certain degree dependent on the knowledge first communicated to them by their
common progenitor; and it has been handed down to the day and generation in
which we live, as we shall show from the face of the sacred records.
37. First, Adam was 130 years old
when Seth was born. Genesis 5:3. and the days of Adam, after he had begotten
Seth, were 800 years, making him 930 years old when he died. Genesis 5:4, 5.
Seth was 105 when Enos was born (verse 6); Enos was 90 when Cainan was born
(verse 9); Cainan was 70 when Mahalaleel was born (verse 12); Mahalaleel was 65
when Jared was born (verse 15); Jared was 162 when Enoch was born (verse 18);
Enoch was 65 when Methuselah was born (verse 21); Methuselah was 187 when
Lamech was born (verse 25); Lamech was 182 when Noah was born (verse 28).
38. From this account it appears
that Lamech, the 9th from Adam, and the father of Noah, was 56 years old when
Adam died; Methuselah, 243; Enoch, 308; Jared, 470; Mahalaleel, 535; Cainan,
605; Enos, 695; and Seth, 800.
39. So that Lamech the father of
Noah, Methuselah, Enoch, Jared, Mahalaleel, Cainan, Enos, Seth, and Adam, were
all living at the same time, and beyond all controversy, were all preachers of
righteousness.
40. Moses further informs us that
Seth lived after he begat Enos, 807 years, making him 912 years old at his
death. Genesis 5:7, 8. And Enos lived after he begat Cainan, 815 years, making
him 905 years old when he died (verses 10, 11). And Cainan lived after he begat
Mahalaleel, 840 years, making him 910 years old at his death (verses 13, 14).
And Mahalaleel lived after he begat Jared, 830 years, making 895 years old when
he died (verses 16, 17). And Jared lived after he begat Enoch, 800 years,
making him 962 years old at his death (verses 19, 20). And Enoch walked with
God after he begat Methuselah 300 years, making him 365 years old when he was
translated (verses 22, 23)*. And Methuselah lived after he begat Lamech, 782
years, making him 969 years old when he died (verses 26, 27). Lamech lived
after he begat Noah, 595 years, making him 777 years old when he died (verses
30, 31).
41. Agreeable to this account, Adam
died in the 930th year of the world; Enoch was translated in the 987th,* Seth
died in the 1042nd; Enos in the 1140th; Cainan in the 1235th; Mahalaleel in the
1290th; Jared in the 1422nd; Lamech in the 1651st; and Methuselah in the
1656th, it being the same year in which the flood came.
42. So that Noah was 84 years old
when Enos died, 176 when cainan died, 234 when Mahalaleel died, 366 when Jared died,
595 when Lamech died, and 600 when Methuselah died.
43. We can see from this that Enos,
Cainan, Mahalaleel, Jared, Methuselah, Lamech, and Noah, all lived on the earth
at the same time; and the Enos, Cainan, Mahalaleel, Jared, Methuselah, and
lamech, were all acquainted with both Adam and Noah.
44. From the foregoing it is easily
to be seen, not only how the knowledge of God came into the world, but upon
what principle it was preserved; that from the time it was first communicated,
it was retained in the minds of righteous men, who taught not only their own
posterity but the world; so that there was no need of a new revelation to man,
after Adam's creation to Noah, to give them the first idea or notion of the
existence of a God; and not only of a God, but the true and living God.
45. Having traced the chronology of
the world from Adam to Noah, we will now trace it from Noah to Abraham. Noah
was 502 years old when Shem was born; 98 years afterwards the flood came, being
the 600th year of Noah's age. And Moses informs us that Noah lived after the
flood 350 years, making him 950 years old when he died. Genesis 9:28, 29.
46. Shem was 100 years old when
Arphaxad was born. Genesis 11:10. Arphaxad was 35 when Salah was born (11:12);
Salah was 30 when Eber was born (11:14); Eber was 34 when Peleg was born, in
whose days the earth was divided (11:16); Peleg was 30 when Reu was born
(11:18); Reu was 32 when Serug was born (11:20); Serug was 30 when Nahor was
born (11:22); Nahor was 29 when Terah was born (11:24); Terah was 70 when Haran
and Abraham were born (11:26).
47. There is some difficulty in the
account given by Moses of Abraham's birth. Some have supposed that Abraham was
not born until Terah was 130 years old. This conclusion is drawn from a variety
of scriptures, which are not to our purpose at present to quote. Neither is it
a matter of any consequence to us whether Abraham was born when Terah was 70
years old, or 130. But in order that there may no doubt exist upon any mind in
relation to the object lying immediately before us, in presenting the present
chronology we will date the birth of Abraham at the latest period, that is,
when Terah was 130 years old. It appears from this account that from the flood
to the birth of Abraham, was 352 years.
48. Moses informs us that Shem lived
after he begat Arphaxad, 500 years (11:11); this added to 100 years, which was
his age when Arphaxad was born, makes him 600 years old when he died. Arphaxad
lived, after he begat Salah, 403 years (11:13); this added to 35 years, which
was his age when Salah was born, makes him 438 years old when he died. Salah
lived after he begat Eber, 403 years (11:15); this added to 30 years, which was
his age when Eber was born, makes him 433 years old when he died. Eber lived
after he begat Peleg, 430 years (11:17); this added to 34 years, which was his
age when Peleg was born, makes him 464 years old. Peleg lived after he begat
Reu, 209 years (11:19); this added to 30 years, which was his age when Reu was
born makes him 239 years old when he died. Reu lived after he begat Serug 207
years (11:21); this added to 32 years, which was his age when Serug was born,
makes him 239 years old when he died. Serug lived after he begat Nahor, 200
years (11:23); this added to 30 years, which was his age when Nahor was born,
makes him 230 years old when he died. Nahor lived after he begat Terah, 119
years (11:25)_; this added to 29 years, which was his age when Terah was born,
makes him 148 years when he died. Terah was 130 years old when Abraham was
born, and is supposed to have lived 75 years after his birth, making him 205
years old when he died.
49. Agreeable to this last account.
Peleg died in the 1996th year of the world, Nahor in the 1997th, and Noah in
the 2006th. So that Peleg, in whose days the earth was divided, and Nahor, the
grandfather of Abraham, both died before Noah -- the former being 239 years
old, and the latter 148; and who cannot but see that they must have had a long
and intimate acquaintance with Noah?
50. Reu died in the 2026th year of the
world, Serug in the 2049th, Terah in the 2083rd, Arphaxad in the 2096th, Salah
in the 2126th, Shem in the 2158th, Abraham in the 2183rd, and Eber in the
2187th, which was four years after Abraham's death. And Eber was the fourth
from Noah.
51. Nahor, Abraham's brother, was 58
years old when Noah died, Terah 128, Serug 187, Reu 219, Eber 283, Salah 313,
Arphaxad 344, and Shem 448.
52. It appears from this account,
that Nahor, brother of Abraham, Terah, Nahor, Serug, Reu, Peleg, Eber, Salah,
Arphaxad, Shem, and Noah, all lived on the earth at the same time; and that
Abraham was 18 years old when Reu died, 41 when Serug and his brother Nahor
died, 75 when Terah died, 88 when Arphaxad died, 118 when Salah died, 150 when
Shem died, and that Eber lived four years after Abraham's death. And that Shem,
Arphaxad, Salah, Eber, Reu, Serug, Terah, and Nahor, the brother of Abraham,
and Abraham, lived at the same time. And that Nahor, brother of Abraham, terah,
Serug, Reu, Eber, Salah, Arphaxad, and Shem, were all acquainted with both Noah
and Abraham.
53. We have now traced the
chronology of the world agreeable to the account given in our present Bible,
from Adam to Abraham, and have clearly determined, beyond the power of
controversy, that there was no difficulty in preserving the knowledge of God in
the world from the creation of Adam, and the manifestation made to his
immediate descendants, as set forth in the former part of this lecture; so that
the students in this class need not have any doubt resting on their minds on
this subject, for they can easily see that it is impossible for it to be
otherwise, but that the knowledge of the existence of a God must have continued
from father to son, as a matter of tradition at least; for we cannot suppose
that a knowledge of this important fact could have existed in the mind of any
of the before-mentioned individuals, without their having made it known to
their posterity.
54. We have now shown how it was
that the first thought ever existed in the mind of any individual that there
was such a Being as a God, who had created and did uphold all things; that it
was by reason of the manifestation which He first made to our father Adam, when
he stood in His presence, and conversed with Him face to face, at the time of
his creation.
55. Let us here observe, that after
any portion of the human family are made acquainted with the important fact
that there is a God, who has created and does uphold all things, the extent of
their knowledge respecting his character and glory will depend upon their
diligence and faithfulness in seeking after him, until, like Enoch, the brother
of Jared, and Moses, they shall obtain faith in God, and power with him to
behold him face to face.
56. We have now clearly set forth
how it is, and how it was, that God became an object of faith for rational
beings; and also, upon what foundation the testimony was based which excited
the inquiry and diligent search of the ancient saints to seek after and obtain
a knowledge of the glory of God; and we have seen that it was human testimony,
and human testimony only, that excited this inquiry, in the first instance, in
their minds. It was the credence they gave to the testimony of their fathers,
this testimony having aroused their minds to inquire after the knowledge of God;
the inquiry frequently terminated, indeed always terminated when rightly
pursued, in the most glorious discoveries and eternal certainty.
QUESTIONS AND ANSWERS ON THE
FORGOING PRINCIPLES
Is there a being who has faith in
himself, independently? There is.
Who is it? It is God.
How do you prove that God has faith
in himself independently? Because he is omnipotent, omnipresent, and
omniscient; without beginning of days or end of life, and in him all fullness
dwells. Ephesians 1:23: "Which is his body, the fullness of him that
filleth all in all." Colossians 1:19: "For it pleased the Father that
in him should all fullness dwell." Lecture 2:2.
Is he the object in whom the faith
of all other rational and accountable beings center, for life and salvation? He
is.
How do you prove it? Isaiah 14:22:
"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." Isaiah
40: from the 9th to the 18th verses: "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; life 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 him 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, weighted 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 past of
judgment, and taught him knowledge and showed 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 beast thereof sufficient for a burnt
offering. All nations are before him as nothing, and they are counted to him
less than nothing, and vanity." Jeremiah 51:15, 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 Corinthians 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." Lecture 2:2.
How did men first come to the
knowledge of the existence of a God, so as to exercise faith in him? 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. Lecture 2:3, 4, 5, 6, 7, 8, 9, 10, 11. First, when man was created
he stood in the presence of God. Genesis 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. Genesis 3: from the 8th to the 22nd. Lecture 2: 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. Lecture 2: 19.
Thirdly, God conversed with man after he cast him out of the garden. Lecture 2:
22, 23, 24, 25. Fourthly, God also conversed with Cain after he had slain Abel.
Genesis 4: from the 4th to the 6th. Lecture 2: 30, 31, 32, 33.
What is the object of the foregoing
quotation? 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. Lecture 2:
30, 31, 32, 33.
What testimony had the immediate
descendants of Adam, in proof of the existence of God? 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. Lecture
2: 23, 24, 25, 26.
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? 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. Lecture 2: 35, 36.
How do you know that the knowledge
of the existence of God was communicated in this manner, throughout the
different ages of the world? By the chronology obtained through the revelations
of God.
How would you divide that chronology
in order to convey it to the understanding clearly? 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.
How many noted righteous men lived
from Adam to Noah? Nine; which includes Abel, who was slain by his brother.
What are their names? Abel, Seth,
Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, and Lamech.
How old was Adam when Seth was born?
One hundred and thirty years. Genesis 5:3.
How many years did Adam live after
Seth was born? Eight hundred. Genesis 5:4.
How old was Adam when he died? Nine
hundred and thirty years. Genesis 5:5.
How old was Seth when Enos was born?
One hundred and five years. Genesis 5:6.
How old was Enos when Cainan was
born? Ninety years. Genesis 5:9.
How old was Cainan when Mahalaleel
was born? Seventy years. Genesis 5:12.
How old was Mahalaleel when Jared
was born? Sixty-five years. Genesis 5:15.
How old was Jared when Enoch was
born? One hundred and sixty-two years. Genesis 5:18.
How old was Enoch when Methuselah
was born? Sixty-five years. Genesis 5:21.
How old was Methuselah when Lamech
was born? One hundred and eighty-seven years. Genesis 5:25.
How old was Lamech when Noah was
born? One hundred and eighty-two years. Genesis 5:28. For this chronology, see
Lecture 2: 37.
How many years, according to this
account, was it from Adam to Noah? One thousand and fifty-six years.
How old was Lamech when Adam died?
Lamech, the ninth from Adam (including Abel), and father of Noah, was fifty-six
years old when Adam died.
How old was Methuselah? Two hundred
and forty-three years.
How old was Enoch? Three hundred and
eight years.
How old was Jared? Four hundred and
seventy years.
How old was Mahalaleel? Five hundred
and thirty-five years.
How old was Cainan? Six hundred and
five years.
How old was Enos? Six hundred and
ninety-five years.
How old was Seth? Eight hundred
years. For this item of the account, see Lecture 2: 38.
How many of these noted men were
contemporary with Adam? Nine.
What are their names? Abel, Seth,
Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah and Lamech. Lecture 2:39.
How long did Seth live after Enos
was born? Eight hundred and seven years. Genesis 5:7.
What was Seth's age when he died?
Nine hundred and twelve years. Genesis 5:8.
How long did Enos live after Cainan
was born? Eight hundred and fifteen years. Genesis 5:10.
What was Enos's age when he died?
Nine hundred and five years. Genesis 5:11.
How long did Cainan live Mahalaleel
was born? Eight hundred and forty years. Genesis 5:13.
What was Cainan's age when he died?
Nine hundred and ten years. Genesis 5:14.
How long did Mahalaleel live after
Jared was born? Eight hundred and thirty years. Genesis 5:17.
What was Mahalaleel's age when he
died? Eight hundred and ninety-five years. Genesis 5:17.
How long did Jared live after Enoch
was born? Eight hundred years. Genesis 5:19.
What was Jared's age when he died?
Nine hundred and sixty-two years. Genesis 5:20.
How long did Enoch walk with God
after Methuselah was born? Three hundred years. Genesis 5:22.
What was Enoch's age when he was
translated? Three hundred and sixty-five years. Genesis 5:23.
How long did Methuselah live after
Lamech was born? Seven hundred and eighty-two years. Genesis 5:26.
What was Methuselah's age when he
died? Nine hundred and sixty-nine years. Genesis 5:27.
How long did Lamech live after Noah
was born? Five hundred and ninety-five years. Genesis 5:27.
What was Lamech's age when he died?
Seven hundred and seventy-seven years. Genesis 5:31. For the account of the
last item see Lecture 2:40.
In what year of the world did Adam
die? In the nine hundred and thirtieth.
In what year was Enoch translated?
In the nine hundred and eighty-seventh.
In what year did Seth die? In one
thousand and forty-second.
In what year did Enos die? In the
eleven hundred and fortieth.
In what year did Cainan die? In the
twelve hundred and thirty-fifth.
In what year did Mahalaleel die? In
the twelve hundred and ninetieth.
In what year did Jared die? In the
fourteen hundred and twenty-second.
In what year did Lamech die? In the
sixteen hundred and fifty-first.
In that year did Methuselah die? In
the sixteen hundred and fifty-sixth. For this account see Lecture 2:41.
How old was Noah when Enos died?
Eighty-four years.
How old when Cainan died? One hundred
and seventy-nine years.
How old when Mahalaleel died? Two
hundred and thirty-four years.
How old when Jared died? Three
hundred and sixty-six years.
How old when Lamech died? Five
hundred and ninety-five years.
How old when Methuselah died? Six
hundred years. See Lecture 2:42, for the last item.
How many of those men lived in the
days of Noah? Six.
What are their names? Enos, Cainan,
Mahalaleel, Jared, Methuselah, and Lamech. Lecture 2:43.
How many of those men lived in the
days of Noah? Six.
What are their names? Enos, Cainan,
Mahalaleel, Jared, Methuselah, and Lamech. Lecture 2:43.
According to the foregoing account
how was the knowledge of the existence of God first suggested to the minds of
men? By the manifestation made to our father Adam, when he was in the presence
of God, both before and while he was in Eden. Lecture 2:44.
How was the knowledge of the
existence of God disseminated among the inhabitants of the world? By tradition
from father to son. Lecture 2:44.
How old was Noah when Shem was born?
Five hundred and two years. Genesis 5:32.
What was the term of years from the
birth of Shem to the flood? Ninety-eight.
What was the term of years that Noah
lived after the flood? Three hundred and fifty. Genesis 9:28.
What was Noah's age when he died? Nine
hundred and fifty years. Genesis 9:29. Lecture 2:45.
What was Shem's age when Arphaxad
was born? One hundred years. Genesis 11:10.
What was Arphaxad's age when Salah
was born? Thirty-five years. Genesis 11:12.
What was Salah's age when Eber was
born? Thirty years. Genesis 11:16.
What was Eber's age when Peleg was
born? Thirty-four years. Genesis 11:14.
What was Peleg's age when Reu was
born? Thirty years. Genesis 11:18.
What was Reu's age when Serug was
born? Thirty-two years. Genesis 11:20.
What was Serug's age when Nahor was
born? Thirty years. Genesis 11:22.
What was Nahor's age when Terah was
born? Twenty-nine years. Genesis 11:24.
What was Terah's age when Nahor (the
father of Abraham) was born? Seventy years. Genesis 11:26.
What was Terah's age when Abraham
was born? Some suppose one hundred and thirty years, and others seventy.
Genesis 11:26. Lecture 2:46.
What was the number of years from
the flood to the birth of Abraham? 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. Lecture 2:47.
How long did Shem live after
Arphaxad was born? Five hundred years. Genesis 11:11.
What was Shem's age when he died?
Six hundred years. Genesis 11:11.
What number of years did Arphaxad
live after Salah was born? Four hundred and three years. Genesis 11:13.
What was Arphaxad's age when he
died? Four hundred and thirty-three years.
What number of years did Eber live
after Peleg was born? Four hundred and three years.
What was Salah's age when he died?
Four hundred and thirty-three years.
What number of years did Eber live
after Peleg was born? Four hundred and thirty years. Genesis 11:17.
What was Eber's age when he died?
Four hundred and sixty-four years.
What number of years did Peleg live
after Reu was born? Two hundred and nine years. Genesis 11:19.
What was Peleg's age when he died?
Two hundred and thirty-nine years.
What number of years did Reu live
after Serug was born? Two hundred and seven years. Genesis 11:21.
What was Reu's age when he died? Two
hundred and thirty years.
What number of years did Serug live
after Nahor was born? Two hundred years. Genesis 11:23.
What was Serug's age when he died?
Two hundred and thirty years.
What number of years did Nahor live
after Terah was born? One hundred and nineteen years. Genesis 11:25.
What was Nahor's age when he died?
One hundred and forty-eight years.
What number of years did Terah live
after Abraham was born? 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-five years old, he lived one hundred and
thirty-five.
What was Terah's age when he died?
Two hundred and five years. Genesis 11:32. For this account, from the birth of
Arphaxad to the death of Terah, see Lecture 2:48.
In what year of the world did Peleg
die? Agreeable to the foregoing chronology, he died in the nineteen hundred and
ninety-sixth year of the world.
In what year of the world did Nahor
die? In the nineteen hundred and ninety-seventh.
In what year of the world did Noah
die? In the two thousand and sixth.
In what year of the world did Reu
die? In the two thousand and twenty-sixth.
In what year of the world did Serug
die? In the two thousand and forty-ninth.
In what year of the world did Terah
die? In the two thousand and ninety-sixth.
In what year of the world did Salah
die? In the twenty-one hundred and twenty-sixth.
In what year of the world did
Abraham die? In the twenty-one hundred and eighty-third.
In what year of the world did Eber
die? In the twenty-one hundred and eighty-seventh. For this account of the year
of the world in which those men died, see Lecture 2:49, 50.
How old was Nahor (Abraham's
brother) when Noah died? Fifty-eight years.
How old was Terah? One hundred and
twenty-eight.
How old was Serug? One hundred and
eighty-seven.
How old was Reu? Two hundred and
nineteen.
How old was Eber? Two hundred and
eighty-three.
How old was Salah? Three hundred and
thirteen.
How old was Arphaxad? Three hundred
and forty-eight.
For the last account see Lecture
2:51.
How old was Abraham when Reu died?
Eighteen years, if he was born when Terah was one hundred and thirty years old.
What was his age when Serug and
Nahor (Abraham's brother) died? Forty-one years.
What was his age when Terah died?
Seventy-five years.
What was his age when Arphaxad died?
Eighty-eight.
What was his age when Salah died?
One hundred and eighteen years.
What was his age when Shem died? One
hundred and fifty years. For this see Lecture 2: 52.
How many noted characters lived from
Noah to Abraham? Ten.
What are their names? Shem,
Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Nahor, (Abraham's
brother). Lecture 2:52.
How many of these were contemporary
with Noah? The whole.
How many with Abraham? Eight.
What are their names? Nahor
(Abraham's brother), Terah, Serug, Reu, Eber, Salah, Arphaxad, and Shem.
Lecture 2: 52.
How many were contemporary with both
Noah and Abraham? Eight.
What are their names? Shem,
Arphaxad, Salah, Eber, Reu, Serug, Terah, and Nahor (Abraham's brother).
Lecture 2:52.
Did any of these men die before
Noah? They did.
Who were they? Peleg, in whose days
the earth was divided, and Nahor, (Abraham's grandfather). Lecture 2:49.
Did any one of them live longer than
Abraham? There was one. Lecture 2:50.
Who was he? Eber, the fourth from
Noah. Lecture 2:50.
In whose days was the earth divided?
In the days of Peleg.
Where have we the account given that
the earth was divided in the days of Peleg? Genesis 10:25.
Can you repeat the sentence?
"Unto Eber were born two sons; the name of one was Peleg, for in his days
the earth was divided."
What testimony have men, in the
first instance, that there is a God? Human testimony, and human testimony only.
Lecture 2:56.
What excited the ancient saints to
seek diligently after a knowledge of the glory of God, his perfections and
attributes? The credence they gave to the testimony of their fathers. Lecture
2:56.
How do men obtain a knowledge of the
glory of God, his perfections and attributes? 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. Lecture 2:55.
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? It is.
How do you prove it? From the whole
of the first and second lectures.
http://www.geocities.com/Athens/Ithaca/4992/LecOFaith/ 4/18/03 10:15 AM
1. In the second lecture it was
shewn how it was that the knowledge of the existence of God came into the
world, and by what means the first thoughts were suggested to the minds of men
that such a Being did actually exist; and that it was by reason of the
knowledge of his existence that there was a foundation laid for the exercise of
faith in him, as the only Being in whom faith could center for life and
salvation; for faith could not center in a Being of whose existence we have no
idea, because the idea of his existence in the first instance is essential to
the exercise of faith in him. Romans 10:14: "How then shall they call on
him in whom they have not believed? and how shall they believe in him of whom
they have not heard? and how shall they hear without a preacher (or one sent to
tell them)? So, then, faith comes by hearing the word of God." (New
Translation)[Inspired Version Romans 10.14, 16].
2. Let us here observe, that three
things are necessary in order that any rational and intelligent being may
exercise faith in God unto life and salvation.
3. First, the idea that he actually
exists.
4. Secondly, a correct idea of his
character, perfections, and attributes.
5. Thirdly, an actual knowledge that
the course of life which he is pursuing is according to his will. For without
an acquaintance with these three important facts, the faith of every rational
being must be imperfect and unproductive; but with this understanding it can
become perfect and fruitful, abounding in righteousness, unto the praise and
glory of God the Father, and the Lord Jesus Christ.
6. Having previously been made
acquainted with the way the idea of his existence came into the world, as well
as the fact of his existence, we shall proceed to examine his character,
perfections, and attributes, in order that this class may see, not only the
just grounds which they have for the exercise of faith in him for life and
salvation, but the reasons that all the world, also, as far as the idea of his
existence extends, may have to exercise faith in him, the Father of all living.
7. As we have been indebted to a
revelation which God made of himself to his creatures, in the first instance,
for the idea of his existence, so in like manner we are indebted to the
revelations which he has given to us for a correct understanding of his
character, perfections, and attributes; because without the revelations which
he has given to us, no man by searching could find out God. Job. 11:7, 8, 9. 1
Corinthians 2:9, 10, 11. "But as it is written, eye hath not seen, nor ear
heard, neither have entered into the heart of man, the things which God hath
prepared for them that love him; but God hath revealed them unto us by his
Spirit, for the Spirit searcheth all things, yea, the deep things of God. For
what man knoweth the things of a man, save the spirit of man which is in him?
Even so, the things of God knoweth no man but the Spirit of God."
8. Having said so much we proceed to
examine the character which the revelations have given of God.
9. Moses gives us the following
account in Exodus 34:6: "And the Lord passed by before him, and
proclaimed, "The Lord God, the Lord God, merciful and gracious,
long-suffering and abundant in goodness and truth,'" Psalms 103:6, 7, 8:
"The Lord executeth righteousness and judgment for all that are oppressed.
He made known his ways unto Moses, his acts unto the children of Israel. The
Lord is merciful and gracious, slow to anger and plenteous in mercy."
Psalms 103:17, 18: "But the mercy of the Lord is from everlasting to
everlasting upon them that fear him, and his righteousness unto children's
children, to such as keep his covenant, and to those that remember his
commandments to do them." Psalms 90:2: "Before the mountains were
brought forth, or ever thou hadst formed the earth and the world, even from
everlasting to everlasting thou art God." Hebrews 1:10, 11, 12: And thou,
Lord, in the beginning, hast laid the foundation of the earth; and the heavens
are the works of thine hands; they shall perish, but thou remainest; and they
all shall wax old as doth a garment; and as a vesture shalt thou fold them up,
and they shall be changed; but thou art the same and thy years shall not
fail." James 1:17: "Every good gift and every perfect gift is from
above, and cometh down form the Father of lights, with whom is no variableness,
neither shadow of turning." Malachi 3:6: "For I am the Lord, I change
not; therefore ye sons of Jacob are not consumed."
10. Doctrine and Covenants 3:2:
"For God does not walk in crooked paths, neither does he turn to the right
hand or the left, or vary from that which he has said, therefore his paths are
straight, and his course is one eternal round." Doctrine and Covenants
35:1: "Listen to the voice of the Lord your God, even Alpha and Omega, the
beginning and the end, whose course is one eternal round, the same yesterday,
today, and forever."
11. Numbers 23:19: "God is
not a man that he should lie, neither the son of man that he should
repent." 1 John 4:8: "He that loveth not, knoweth not God, for God is
love," Acts 10:34, 35: "Then Peter opened his mouth and said, 'Of a
truth I perceive that God is no respecter of persons, but in every nation he
that feareth God and worketh righteousness is accepted with him.'"
12. From the foregoing testimonies
we learn the following things respecting the character of God:
13. First, that He was God before
the world was created, and the same God that He was after it was created.
14. Secondly, that He is merciful
and gracious, slow to anger, abundant in goodness, and that He was so from
everlasting, and will be to everlasting.
15. Thirdly, that He changes not,
neither is there variableness with Him; but that He is the same from
everlasting to everlasting, being the same yesterday, today, and forever; and
that His course is one eternal round, without variation.
16. Fourthly, that He is a God of
truth and cannot lie.
17. Fifthly, that He is no respecter
of persons: but in every nation he that fears God and works righteousness is
accepted of Him.
18. Sixthly, that He is love.
19. An acquaintance with these
attributes in the divine character, is essentially necessary, in order that the
faith of any rational being can center in Him for life and salvation. For if he
did not, in the first instance, believe Him to be God, that is, the Creator and
upholder of all things, he could not center his faith in Him for life and
salvation, for fear there should be greater than He who would thwart all His
plans, and He, like the Gods of the heathen, would be unable to fulfill His
promises; but seeing He is God over all, from everlasting to everlasting, the
Creator and upholder of all things, no such fear can exist in the minds of
those who put their trust in Him, so that in this respect their faith can be
without wavering.
20. But secondly; unless He was
merciful and gracious, slow to anger, long-suffering and full of goodness, such
is the weakness of human nature, and so great the frailties and imperfections
of men, that unless they believed that these excellencies existed in the divine
character, the faith necessary to salvation could not exist; for doubt would
take the place of faith, and those who know their weakness and liability to sin
would be in constant doubt of salvation if it were not for the idea which they
have of the 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, today, and forever,
and that His course is one eternal round.
22. And again, the idea that He is a
God of truth and cannot lie, is equally as necessary to the exercise of faith
in Him as the idea of His unchangeableness. For without the idea that He was a
God of truth and could not lie, the confidence necessary to be placed in His
word in order to the exercise of faith in Him could not exist. But having the
idea that He is not man, that He cannot lie, it gives power to the minds of men
to exercise faith in Him.
23. But it is also necessary that
men should have an idea that He is no respecter of persons, for with the idea
of all the other excellencies in His character, and this one wanting, men could
not exercise faith in Him; because if He were a respecter of persons, they
could not tell what their privileges were, nor how far they were authorized to
exercise faith in Him, or whether they were authorized to do it at all, but all
must be confusion; but no sooner are the minds of men made acquainted with the
truth on this point, that He is no respecter of persons, than they see that
they have authority by faith to lay hold on eternal life, the richest boon of
heaven, because God is no respecter of persons, and that every man in every
nation has an equal privilege.
24. And lastly, but not less
important to the exercise of faith in God, is the idea that He is love; for
with all the other excellencies in His character, without this one to influence
them, they could not have such powerful dominion over the minds of men; but
when the idea is planted in the mind that He is love, who cannot see the just
ground that men of every nation, kindred, and tongue, have to exercise faith in
God so as to obtain eternal life?
25. From the above description of
the character of the Deity, which is given Him in the revelations to men, there
is a sure foundation for the exercise of faith in Him among every people,
nation, and kindred, from age to age, and from generation to generation.
26. Let us here observe that the
foregoing is the character which is given of God in his revelations to the
Former-day Saints, and it is also the character which is given of Him in His
revelations to the Latter-day Saints, so that the saints of former days and
those of latter days are both alike in this respect; the Latter-day Saints
having as good grounds to exercise faith in God as the Former-day Saints had,
because the same character is given of him to both.
QUESTIONS AND ANSWERS ON THE
FOREGOING PRINCIPLES
What was shown in the second
lecture? It was shown how the knowledge of the existence of God came into the
world. Lecture 3:1.
What is the effect of the idea of
His existence among men? It lays the foundation for the exercise of faith in
Him. Lecture 3:1.
Is the idea of His existence, in the
first instance, necessary in order for the exercise of faith in Him? It is.
Lecture 3:1.
How do you prove it? By the tenth
chapter of Romans and fourteenth verse. Lecture 3:1.
How many things are necessary for us
to understand, respecting the Deity and our relation to Him, in order that we
may exercise faith in Him for life and salvation? Three. Lecture 3:2.
What are they? First, that God does
actually exist; secondly, correct ideas of His character, His perfections and
attributes; and thirdly, that the course which we pursue is according to His
mind and will. Lecture 3:3, 4, 5.
Would the idea of any one or two of
the above-mentioned things enable a person to exercise faith in God? It would
not, for without the idea of them all faith would be imperfect and
unproductive. Lecture 3:5.
Would an idea of these three things
lay a sure foundation for the exercise of faith in God, so as to obtain life
and salvation? It would; for by the idea of these three things, faith could
become perfect and fruitful, abounding in righteousness unto the praise and
glory of God. Lecture 3:5.
How are we to be made acquainted
with the before-mentioned things respecting the Deity, and respecting
ourselves? By revelation. Lecture 3:6.
Could these things be found out by
any other means than by revelation? They could not.
How do you prove it? By the
scriptures. Job 11:7, 8, 9. 1 Corinthians 2:9, 10, 11. Lecture 3:7.
What things do we learn in the
revelations of God respecting His character? We learn the six following things:
First, that He was God before the world was created, and the same God that He
was after it was created. Secondly, that He is merciful and gracious, slow to
anger, abundant in goodness, and that He was so from everlasting, and will be
so to everlasting. Thirdly, that He changes not, neither is there variableness
with Him, and that His course is one eternal round. Fourthly, that He is a God
of truth, and cannot lie. Fifthly, that He is no respecter of persons; and
sixthly, that He is love. Lecture 3:12, 13, 14, 15, 16, 17, 18.
Where do you find the revelations
which gives us this idea of the character of the Deity? In the Bible and
Doctrine and Covenants, and they are quoted in the third lecture. Lecture 3:9,
10, 11.
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? It would prevent Him from exercising faith in Him unto
life and salvation.
Why would it prevent him from
exercising faith in God? Because he would be as the heathen, not knowing but
there he might be a being greater and more powerful than he, and thereby be
prevented from filling his promises. Lecture 3:19.
Does this idea prevent this doubt?
It does; for persons having this idea are enabled thereby to exercise faith
without this doubt. Lecture 3:19.
Is it not also necessary to have the
idea that God is merciful and gracious, long-suffering and full of goodness? It
is. Lecture 3:20.
Why is it necessary? 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. Lecture 3:20.
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? 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 today, and will be
forever. Lecture 3:21.
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? 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. Lecture 3:22.
Could man exercise faith in God so
as to obtain eternal life unless he believed that God was no respecter of
persons? 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. Lecture 3:23.
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? 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.
Lecture 3:24.
What is the description which the
sacred writers give of the character of the Deity calculated to do? 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. Lecture 3:25.
Is the character which God has given
of himself uniform? 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. Lecture 3:26.
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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 fullness 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.
Hebrews 11:3: "Through faith we understand that the worlds were framed by
the word of God." Genesis 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. Psalms 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 times have not I the Lord? and there is
no God else beside me; a just God and a Saviour." Zephaniah 3:5 "The
just Lord is in the midst thereof." Zechariah 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. Psalms
89:14: "Justice and judgment are the habitation of thy throne."
Deuteronomy 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."
Psalms 9:7: "but the Lord shall endure forever. He hath prepared His
throne for judgment." Psalms 9:16: "The Lord is known by the judgment
which he executeth."
9. Fifthly -- Mercy. Psalms 89:14:
"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.'" Nehemiah 9:17: "But thou art a God ready to
pardon, gracious and merciful."
10. And sixthly -- Truth. Psalms
89:14: "Mercy and truth shall go before thy face." Exodus 34:6:
"Long-suffering and abundant in goodness and truth." Deuteronomy
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." Psalms 31:5:
"Into Thine 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, form 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 judgment 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 faint 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 the 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 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 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 in 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,
today, 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, and equal
privilege.
QUESTIONS AND ANSWERS ON THE
FOREGOING PRINCIPLES
What was shown in the fourth
lecture? 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. Lecture 4:1.
What object had the God of Heaven in
revealing His attributed to men? That through an acquaintance with His
attributes they might be enabled to exercise faith in Him so as to obtain
eternal life. Lecture 4:2.
Could men exercise faith in God
without an acquaintance with His attributes, so as to be enabled to lay hold of
eternal life? They could not. Lecture 4:2, 3.
What account is given of the
attributes of God in His revelations? First, Knowledge; secondly, Faith or
Power; thirdly, Justice: fourthly, Judgment; fifthly, Mercy; and sixthly,
Truth. Lecture 4:4, 5, 6, 7, 8, 9 and 10.
Where are the revelations to be
found which give this revelation or the attributes of God? In the Old and New
Testaments, and they are quoted in the fourth lecture, fifth, sixth, seventh,
eighth, ninth, and tenth paragraphs.
Is the idea of 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? It is.
How do you prove it? By the
eleventh, twelfth, thirteenth, fourteenth, fifteenth and sixteenth paragraphs
in this lecture.
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? It does. How
do you prove it? By the seventeenth and eighteenth paragraphs.
Have the Latter-day Saints as much
authority given them, through the revelations of the attributes of God, to
exercise faith in Him as the Former-day Saints had? They have.
How do you prove it? By the
nineteenth paragraph of this lecture.
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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 of 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 fullness 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 would 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 word, 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 fullness 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,
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 fullness 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.
QUESTIONS AND ANSWERS ON THE
FOREGOING PRINCIPLES
Of what do the foregoing lecture
treat? Of the being, perfections, and attributes of the Deity? Lecture 5:1
What are we to understand by the
perfections of the Deity? The perfections which belong to His attributes.
How many personages are there in
the Godhead? Two: the Father and Son. Lecture 5:1 (See footnote.)
How do you prove that there are two
personages in the Godhead? By the Scriptures. Genesis 1:26. Also lecture 2:6:
"As 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' -- as it was
done." Genesis 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 thee before the world was." Lecture 5:2.
What is the Father? He is a
personage of spirit, glory and of power. Lecture 5:2.
How do you prove that the Father is
a personage of glory and of power? 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 Chronicles 29:11: "Thine, O Lord, is the greatness, and the
power, and the glory." Psalms 29:3: "The voice of the Lord is upon
the waters: the God of glory thunders." Psalms 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 Chronicles 29:11: "Thine, O
Lord, is the greatness, and the power, and glory." Jeremiah 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." Deuteronomy 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 bindeth up the waters in His thick clouds; and the could is not
rent under them. He holdeth back the face of His throne, and spreadeth His
cloud upon it. He hath 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
smiteth through the proud. By His Spirit He hath garnished the heavens; His
hand hath 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?"
What is the Son? First, He is a
personage of tabernacle. Lecture 5:2.
How do you prove it? John 14:9, 10,
11: "Jesus saith unto him, 'Have I been so long time with you, and yet
hast thou not known me, Philip? He that hath seen me hath seen the Father; and
how sayest thou then, Show us the Father? Believest thou not 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 dwelleth in me He doeth 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. Lecture 5:2. Philippians 2:2-8: "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 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." Hebrews 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. Lecture 5:2. Hebrews 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, Philippians 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."
Was it by the Father and the Son
that all things were created and made that were created and made? It was.
Colossians 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." Genesis
1:1: "In the beginning God created the heavens and the earth."
Hebrews 1:2 (God) "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."
Does He possess the fullness of the
Father? He does. Colossians 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." Ephesians 1:23: "Which is His (Christ's) body,
the fullness of Him that fill all in all."
Why was He called the Son? Because
of the flesh. Luke 1:33: "That holy thing which shall be born of thee,
shall be called the Son of God." Matthew 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.'"
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? 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
father: 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." Revelations 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 Corinthians 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."
Do the Father and the son possess
the same mind? 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."
What is this mind? 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)." Galatians 4:6: "And because ye are
sons, God hath sent forth the Spirit of His Son into your hearts."
Do the Father, Son, and Holy Spirit
constitute the Godhead? They do. Lecture 5:2. (See footnote.)
Do the believers in Christ Jesus,
through the gift of the Spirit, become one with the Father and the Son, and the
Father and the Son are one? 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."
Does the foregoing account of the
Godhead lay a sure foundation for the exercise of faith in Him unto life and
salvation? It does.
How do you prove it? By the third
paragraph of this lecture.
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1. Having treated in the preceding
lecture 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 spoiling of their goods, knowing (not
believing merely) that they had a more enduring substance. Hebrews 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. 2 Corinthians 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 always 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 insures 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 the 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 those 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 and offering, and 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 obtain 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. Psalms 1:3,
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 their 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.
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1. In preceding lessons we treated
of what faith was, and of the object on which it rested. Agreeable 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 creations
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 Savior 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, to those who had received
the word of the Lord to have faith in Him, were not mere commonplace 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. 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, were 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 constitute 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, third chapter, second
and third verses: "Beloved, 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 every man that hath this hope
in Him, purifieth 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, 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 Savior 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 quoted 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 shall he do, because I go
unto my Father." This taken in connection with some of the sayings in the
Savior's prayer, recorded in the seventeenth chapter, gives great clearness to
His expressions. He says in the 20, 21, 22, 23, and 24th verses: "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 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. 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 has given me, be
with me where I am; that they may behold my glory, which thou hast given me:
for thou lovedst 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, are 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 are 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 anything 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 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 his could save them. and this is the
lesson which the God of heaven, by the mouth of His holy prophets, has been
endeavoring 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 thou 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,
second epistle, first chapter, second and third verses, says to the Former-day
Saints: "Grace and peach 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 to glory and virtue." In the first epistle, first
chapter, third, fourth and fifth verses he says: "Blessed be the God and
Father of our Lord Jesus Christ, which, 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 everything 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. Philippians
3:7, 8, 9, and 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, etc. 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 attended, 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 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.
http://www.geocities.com/Athens/Ithaca/4992/LecOFaith/ 4/18/03 10:23 AM