Chapter VI: Book I: chap. II)

_4. Seth and His Descendants:_ Adam was more fortunate in his son Seth and his posterity. It is written that "God revealed himself unto Seth and he rebelled not, but offered an acceptable sacrifice like unto his brother Abel. And to him also was born a son and he called his name Enos, and then began these men to call upon the name of the Lord, and the Lord blessed them. And a book of remembrance was kept, in which was recorded, in the language of Adam, for it was given unto as many as called upon God to write by the spirit of inspiration; and by them their children were taught to read and write, having a language which was pure and undefiled." (Book of Moses, ch. V. 3-6.)

Of the righteousness of Seth's posterity, Josephus himself says: "Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice toward men; but for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy."

But notwithstanding the wickedness even among the descendants of Seth, (Book of Moses, ch. VI:15) still there was a line of righteous men preserved through whom the holy priesthood continued in the earth and among them were preachers of righteousness. (Book of Moses, ch. VI:7).

_5. The offering of Sacrifices Commanded:_ No explanation is given in Genesis as to the reason why sacrifice was to be offered. There is simply a statement of fact that Cain brought of the fruit of the ground an offering unto the Lord, but that Abel brought of the firstlings of his flock and that the Lord had respect unto Abel's offering, but not unto Cain's. It must be evident that this effort at honoring God was taught by their father, but why they were so taught is not stated. In the Book of Moses (P. G. P.), however, the matter is made very clear. "And Adam and Eve, his wife, called upon the name of the Lord, 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." (Book of Moses, ch. V:4, 5). There appears as yet, however, no explanation for this offering of sacrifices. With the fall of Adam there seems to have come a forgetfulness of the plan of salvation devised in the counsels of the Eloheim before Adam's earth-life began. And it needed the aforesaid commandment to Adam to bring to pass the introduction of those symbols which were intended to figure forth the Atonement of the Christ. And though Adam, in his fallen state, had apparently lost his recollection of these things ordained before the foundations of the world, yet he was obedient to the commands of the Lord. "And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me. And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou dost 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 beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and for ever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will." (Book of Moses, ch. VI, 6-9).

_6. The Gospel Fully Revealed to Adam:_ It would seem also that Adam about this time received even more full explanations respecting his redemption than is given in the passage of the Book of Moses, quoted in the foregoing note; for in the passage attributed to Enoch sometime after the event above quoted, it is said: "And he [God] called upon * * * Adam by his own voice, saying: I am God; I made the world, and men before they were in the flesh. And he also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you. And our father Adam spake unto the Lord, and said: Why is it that men must repent and be baptized in water? And the Lord said unto Adam: Behold I have forgiven thee thy transgression in the Garden of Eden. Hence came the saying abroad among the people, That the Son of God hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world. And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good. And it is given unto them to know good from evil; wherefore they are agents unto themselves, and I have given unto you another law and commandment. Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in no wise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holiness is His name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous judge, who shall come in the meridian of time. Therefore, I give unto you a commandment, to teach these things freely unto your children, saying: That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory. * * * * And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water. And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man. And he heard a voice out of heaven, saying: Thou art baptized with fire, and with the Holy Ghost. This is the record of the Father, and the Son, from henceforth and forever; and thou art after the order of him who was without beginning of days or end of years, from all eternity to all eternity. Behold, thou art one in me, a Son of God; and thus may all become my sons. Amen." (Book of Moses, chs. VI:51-59, 64-68).

Thus a dispensation of the Gospel was committed unto Adam, and the means of his redemption was clearly made known unto him. He was not left to perish in ignorance of God's purposes in respect of his earth life, and whatever intellectual or spiritual darkness, had come over him as a consequence of his fall and his banishment from Eden it was now dispelled by this dispensation of the gospel given unto him, granting to him a knowledge of that eternal life "which God that cannot lie, promised before the world began." (Titus, i; 2.)

LESSON XII.

(Scripture Reading Exercise.)

THE ADAMIC DISPENSATION--VI.

ANALYSIS.

I. The Rejoicing of Adam and Eve on Receiving a Dispensation of the Gospel.

II. The Place of Adam in the Divine Economy of the Gospel Dispensation.

REFERENCES.

Book of Moses, ch. v:10-12. Note 1.

Millennial Star, Vol. XVII, pp. 310-311. Also Vol. XVIII, pp. 164-5. Mormon Doctrine of Deity, pp. 243-251. Doc. and Cov. Sec. cvii:53-56.

Notes 2, 3, 4.

NOTES.

_1. Joy in the Gospel:_ The rejoicing of Adam and Eve on receiving a dispensation of the Gospel, which rejoicing went to the extent of condoning the fact of their fall, (See Book of Moses, V:10, 12) could arise from no other circumstance than that their former knowledge of what was to be accomplished by the earth-life of man had been restored to them. Which knowledge possessed by the pre-existent spirits of man before the foundations of the earth were laid, caused "The Morning Stars to sing together, and all the sons of God to shout for joy." (Job 38:7). Doubtless the contemplation of that "eternal life which God, that cannot lie, promised before the world began" (Titus I:2) was sufficient cause for their joy; and it brings home to us the truth, that notwithstanding the presence of evil and sorrow in this world, there has been no blundering in the creation of the earth and the placing of men upon it under circumstances in the midst of which they are called upon to work out their salvation. The purposes of God have not been surprised, nor have they ran awry. On the contrary they are moving forward in majestic procession to the attainment of their end. God is in his world, reconciling it unto himself. Man is here in this world in one of the departments of God's great university to learn of good and evil; of joy and sorrow; to take upon his spirit a clothing of flesh and bone,--elements through which, and only through which, (See Doc. & Cov. Sec. xciii; 33, 34) he may have a larger, nobler and higher life than was possible for him when existing only in spirit form. And the coming in contact with evil and engaging in the struggle with it, brief or more or less prolonged, is but an incident, a means of education, and over evil he will ultimately triumph, and conform his life to the law of God--the law of righteousness. And so, too, will the race, those who succumb permanently to evil will be so few in comparison with those who will triumph, that the calamity of their misfortunes should not weigh against the larger good that shall come to the race, or check the rejoicings of the first pair upon gaining the full vision of God's meaning when he ordained man's earth-existence.

_2. The Priesthood of Adam:_ The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the Creation, before the world was formed, (Genesis i, 20, 26, 28). He had dominion given him over every living creature. He is Michael, the Arch-Angel, spoken of in the Scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the Father of all living in his day, and to him was given the dominion. These men held keys first on Earth, and then in Heaven. The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from Heaven whenever the Gospel is sent. When they are revealed from Heaven, it is by Adam's authority. Daniel vii, speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the Father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the Universe, but retains his standing as head of the human family. * * * * * The Father called all spirits before him at the creation of man, and organized them. He (Adam) is the head, and was told to multiply. The Keys were first given to him, and by him to others. He will have to give an account of his stewardship, and they to him. * * * * * how have we come at the Priesthood in the last days? It came down, down in regular succession. Peter, James, and John had it given to them, and they gave it to others. Christ is the Great High Priest; Adam next. Paul speaks of the Church coming to an innumerable company of angels--to God the Judge of all--the spirits of just men made perfect; to Jesus the Mediator of the new covenant, etc. (Heb. xii. 23.) I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the latest generation."--Joseph Smith, Millennial Star, Vol. XVII, p. 310-311.

_3. Adam in the Land of Adam-ondi-Ahman:_ The vision alluded to in the closing sentences of the preceding note was doubtless the foundation of the following passage in the Book of Doctrine & Covenants, "Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all High Priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the Prince, the Archangel. And the Lord administered comfort unto Adam, and said unto him, I have set thee to be at the head--a multitude of nations shall come of thee, and thou art a Prince over them for ever. And Adam stood up in the midst of the congregation, and notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. These things were all written in the book of Enoch, and are to be testified of in due time." (Doc. & Cov. Sec. 107, vers. 53-57.)

LESSON XIII.

(Scripture Reading Exercise.)

VIEWS OF THE CHRISTIAN SECTS vs. THE DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS IN RELATION TO ADAM.

(A Discourse.)

NOTES.

_1. _A Suggestion to the Speaker:__ The discourse is to be argumentative. The form in which the theme is stated necessarily makes it so.

It is expected that the Sectarian views will be fairly presented and considered, after which will come the presentation of the views that arise from what God has revealed to his Church concerning the great Patriarch of our race, and the superiority of those views over the conceptions of the Christian Sects be made to appear.

Let the suggestions respecting speech structure in Lesson VI, and also the same instruction in Year Book I, be remembered and reviewed in the course of preparation.

_2. _Argumentative Speaking:__ "In expository and argumentative composition the writer is compelled to think, and to think connectedly. Structure is all-important in these forms of composition. A successful narrative or description may be given without a strict plan or organization, for much depends upon vivid words and happy phrasing, well-turned sentences, and apt details. In exposition and argument, however, a glib use of language, rounded sentences, and good illustration will not save the writer from failure if his thought is not exact and carefully developed." (Composition and Rhetoric, Herrick and Damon.)

_Governing Principles in Argumentative Discourse:_ "The argumentative Discourse is a composition in which the writer lays down a proposition, and endeavors to persuade others that it is true. The statements or reasons used for this purpose are called Arguments. * * * In the conduct of * * * argumentative discourses, six formal divisions were adopted by the ancients: (1) the Exordium or Introduction, (2) the Division, (3) the Statement, (4) the Reasoning, (5) the Appeal to the Feelings, and (6) the Peroration. It is by no means necessary, however, that these six parts should enter into every discourse. To employ them all would inevitably, in some cases, produce an appearance of stiffness and pedantry. Yet, as any of them may be used, we proceed to define and treat briefly of each. The object of the Exordium, or Introduction, is to render the reader or hearer well-disposed, attentive, and open to persuasion. To accomplish the first of these ends, the writer must make a modest opening, and convey to his readers the impression that he is candidly maintaining the position of the truth of which he is himself assured. To awaken attention, he should hint at the importance, novelty, or dignity of the subject. Finally, to make his readers open to conviction, he should endeavor to remove any prejudices they may have formed against the side of the question he intends to espouse. The introduction of a discourse is its most difficult part. If it is important in other compositions to make a good impression at the outset, it is doubly so when we are endeavoring to persuade. The following suggestions will be found generally applicable:

1. An introduction must be easy and natural. It must appear, as Cicero says, "to have sprung up of its own accord from the matter under consideration." To insure there qualities, it is recommended that the introduction should not be composed until the other parts of the discourse are written [prepared], or at least until its general scope and bearing are digested. * * *

2. In the second place, modesty is essential in an introduction; it must not promise too much, and thus raise expectations in the listener which may be disappointed.

3. An introduction is not the place for vehemence and passion. The minds of readers must be gradually prepared before the writer can venture on strong and animated outbursts. * * *

4. Introductions, moreover, should not anticipate any material part of the subject. If topics or arguments afterwards to be enlarged upon are hinted at or partially discussed in the introduction, they lose, when subsequently brought forward, the grace of novelty, and thereby a 'great portion of their effect.

5. Lastly, the introduction should be accommodated, both in length and character, to the discourse that is to follow: in length, as nothing can be more absurd than to erect an immense vestibule before a diminutive building; and in character, as it is no less absurd to overcharge with superb ornaments the portico of a plain dwelling-house, or to make the entrance to a monument as gay as that to an arbor. The "Division" is that part of a discourse in which the writer [or speaker] makes known to his hearers the method to be pursued, and the heads he intends to take, in treating his subject. There are many cases in which the Division is unnecessary; some, in which its introduction would even be improper: as, for instance, when only a single argument is to be used. * * * The third division of a discourse is the Statement, in which the facts connected with the subject are laid open. This generally forms an important part of legal pleadings. The statement should be put forth in a clear and forcible style. The writer [speaker] must state his facts in such a way as to keep strictly within the bounds of truth, and yet to present them under the colors that are most favorable to his cause; to place in the most striking light every circumstance that is to his advantage, and explain away, as far as possible, such as make against him. The fourth division is the Reasoning; and on this everything depends. It is here that the arguments are found which are to induce conviction, and to prepare for which is the object of the parts already discussed. The following suggestions should be regarded:

1. "The speaker should select such arguments only as he feels to be solid and convincing. He must not expect to impose on the world by mere arts of language; but, placing himself in the situation of a hearer, should think how he would be affected by the reasoning which he proposes to use for the persuasion of others."

2. "When the arguments employed are strong and satisfactory, the more they are distinguished and treated apart from each other, the better; but, when they are weak or doubtful, it is expedient rather to throw them together, than to present each in a clear and separate light."

3. "When we have a number of arguments of different degrees of strength, it is best to begin and close with the stronger, placing the weaker in the midde, where they will naturally attract least attention."

4 "Arguments should not be multiplied too much, or extended too far. Besides burdening the memory, and lessening the effect of individual points, such diffuseness renders a cause suspected."

5. "The fifth division is the Appeal to the Feelings. This should be short and to the point. All appearance of art should be strictly avoided. To move his hearers, the speaker must be moved himself. The last division of a discourse is the peroration; in which the speaker sums up all that has been said, and endeavors to leave a forcible impression on the hearer's mind." (Course of Composition and Rhetoric, Quackenbos, pp. 385-89.)

The "Appeal" and the "Peroration," I suggest, should be combined and called "the conclusion," and if in that conclusion there is to be an "appeal" it should, in argumentative discourses, be made to the reason rather than to the feelings, since argument is addressed to the intellect rather than to the emotions.

One other suggestion I offer in the argumentative discourse--let the statement of the theory you intend to overthrow be presented in absolute fairness; so fair that those who are advocates of it could have no possible grounds of complaint against you if they were present and listening to your discourse. Assume that they are present, and so proceed as if they were to answer you. Remember, that not only in argumentative discourse, but also in expository discourse, and in all things else, truth only will endure. Let truth, then, its unfolding, its exposition, its establishment be the object of your endeavor.

_Clearness:_ In Lesson VI. I called attention to the importance of clearness in thought expression, or speech. I now return to the subject. The quality of clearness in the expression of thought "consists of such a use and arrangement of words or clauses as at once distinctly indicate the meaning of the writer" [or speaker] (Quackenbos). "A writer [or speaker] should choose that word or phrase which will convey his meaning with clearness. It is not enough to use language that may be understood; he should use language that must be understood." "Any writer who has read even a little will know what is meant by the word 'intelligible.' It is not sufficient that there be a meaning that may be hammered out of the sentence, but that the language should be so clear that the meaning should be rendered without an effort of the hearer; and not only some proposition of meaning, but the very sense, no more and no less, which the speaker has intended to put into his words." (Principles of Rhetoric, Hill, p. 82.)

Perhaps one of the most forceful writers of English wras Lord Macaulay; remembered chiefly by his History of England, though his essays and speeches in Parliament are well nigh of equal literary value. The one quality of his literary style which stands out more prominently than any other is the quality of clearness: "What he saw at all he saw distinctly; what he believed he believed with his whole strength; he wrote on subjects with which he had long been familiar; and he made lucidity his primary object in composition. For him, in short, there was no difficulty in securing clearness, except that which is inherent in the nature of language. This difficulty he overcame with unusual success, as all his critics admit." (Hill's Rhetoric, p. 83.)

One of the means by which Macaulay secured that clearness which distinguishes all his writings is noted by a later historian. "I learned from Macaulay," says Mr. Freeman, 'never to be afraid of using the same word or name over and over again, if by that means anything could be added to clearness or force. Macaulay never goes on, like some writers, talking about 'the former' and 'the latter;' 'he,' 'she,' 'it,' 'they' through clause after clause, while his reader has to look back to see which of several persons it is that is so darkly referred to. From the point of view of clearness, it is always better to repeat a noun than to substitute for it a pronoun which fails to suggest that noun unmistakeably and at once. No fault is, however, more common than the use of an obscure or equivocal pronoun.

_Examples:_ "I must go and help Alice with the heifer; she is not very quiet yet, and I see her going out with her pail."

_Corrected:_ "I must go and help Alice with the heifer; the heifer is not very quiet yet, and I see Alice going out with her pail."

_Example:_ "Steele's father, who is said to have been a lawyer, died before he had reached his sixth year."

_Corrected:_ "Steele's father, who is said to have been a lawyer, died before his son had reached his sixth year."

_Example:_ "There was also a number of cousins, who were about the same age, and were always laughing, though it was never quite clear what it was about."

_Corrected:_ * * * * "though it was never quite clear what their laughing was about."

_Example:_ "Rasselas was the fourth son of the mighty emperor in whose dominions the Fathers of Waters begins his course; whose bounty pours down the streams of plenty, and scatters over half the world the harvests of Egypt."

_Corrected:_ * * * "the rivers bounty pours down, etc." (Hill's Rhetoric, p. 84-5.)

Let the student, then, remember this the first essential to thought-expression in speech or writing is clearness. It is not enough that one may be understood, one must be understood--less than this is dire failure. To secure the quality of clearness in thought-expression sacrifice anything, everything, seeming elegance, high sounding phrases, harmonious sounding sentences, brave tautology even, but make yourself understood.

LESSON XIV.

(Scripture Reading Exercise.)

THE DISPENSATION OF THE GOSPEL COMMITTED TO

ENOCH.

ANALYSIS.

I. Enoch's Place in the Line of the Patriarchs.

II. The Visions of Enoch.

III. The Founding of the City of Enoch--Translation.

IV. The Writings of Enoch.

REFERENCES.

Gen. v:18-24. Jude 14, 15; Hebrews xi:5. Notes 1, 2.

Book of Moses (P. G. P.) ch v:21-68. Ibid, ch vii.

See Article "Enoch," Smith's Bible Dictionary. Also Kitto same title. Josephus' Antiquities, Bk. I, ch. iii.

Jude 14, 15. And see Article "Book of Enoch" in Seventy's Bible Dictionary, and Smith and Kitto cited above, on same title. Notes 3, 4.

NOTES.

_1. Enoch:_ Enoch is said to be the seventh from Adam (Jude 14). This is counting both Cain and Abel among the patriarchs. From the time of Seth until the birth and calling of Enoch there was an uninterrupted line of righteous men holding the priesthood, but a special dispensation of the Gospel seems, nevertheless, to have been given unto Enoch. The information we have of this patriarch in the Bible is extremely meagre, the references being found in Gen. v: 18-24, in the brief allusion to him in Jude 14, 15 and in Hebrew xi: 5. Apart from these references the only reliable information we have of Enoch is to be found in the Book of Moses, (P. G. P.) chaps, vi, vii. The occasion for giving the dispensation of the Gospel to Enoch seems to have been the development of very great wickedness among the Antediluvians and the Lord called unto Enoch out of heaven appointing him to prophesy unto the people concerning the impending calamities to fall upon them, and to cry repentance unto them. It is from the Book of Moses, ch. vi that we learn how complete was the dispensation of the Gospel committed unto Enoch; for therein is the cause of Adam's fall, the means of redemption provided, as also an account of Adam's acceptance of the Gospel is set forth in considerable detail. Among the great events of the dispensation committed unto Enoch is, first, the account given by prophecy of great battles between the people of Canaan, who were the descendants of Cain, the murderer, and other inhabitants of the earth, chiefly the people of Shum. Second, the fact that the rest of the descendants of Adam hold aloof from association with the descendants of Cain, who were cursed with blackness and their land made a desert, (Book of Moses, ch. vii). Third, the separation of the righteous following of Enoch from their enemies who fought against God. Fourth, of God taking up his abode in the city of Enoch, Zion, the home of the people of one heart and one mind, called also the city of Holiness, ("for this is Zion, the pure in heart," Doc. & Cov. xcvii). And finally, of the separation of the city of Enoch from the earth by translation; from which circumstance there went forth the saying among the inhabitants of the earth, "Zion is fled." Doubtless among all the dispensations of the Gospel committed to man the dispensation given to Enoch was one of the most glorious.

Of Enoch Josephus says: "Jared lived nine hundred and sixty-two years; and then his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed, and went to God; whence it is that they have not written down his death." (Josephus' Antiquities, p. 28.)

_2. Enoch's Place in History:_ "According to the Old Testament, he [Enoch] walked with God; and, after 365 years, he was not, for God took him (Gen. v. 24). The inspired writer of the Epistle to the Hebrew says, 'By faith Enoch was translated that he should not see death, and was not found, because God had translated him (xi 5). Walking with God implies the close fellowship with Jehovah which it is possible for a human being to enjoy on earth. As a reward, therefore, of his extraordinary sanctity, he was transported into heaven without the experience of death. Elijah was in like manner translated; and thus was the doctrine of immortality palpably taught under the ancient dispensation. The traditions of the Jews have ascribed to Enoch many fabulous qualities. They have invested him with various attributes and excellencies for which the Bible furnishes no foundation. Accordingly, he is represented as the inventor of letters, arithmetic, and astronomy; as the first author, from whom several books emanated. Visions and prophecies were commonly ascribed to him, which he is said to have arranged in a book. This book was delivered to his son, and preserved by Noah in the ark. After the flood it was made known to the world, and handed down from one generation to another. Hence the Arabians call him Edris." (Cyclopaedia of Biblical Literature, Kitto, p. 639.)

_3. Outline of the Book of Enoch:_ "I. its present shape the book consists of a series of revelations supposed to have been given to Enoch and Noah, which extend to the most varied aspects of nature and life, and are designed to offer a comprehensive vindication of the action of Providence. It is divided into five parts. The first part, after a general introduction, contains an account of the fall of the angels, and of the judgment to come upon them and upon the giants, their offspring; and this is followed by the description of the journey of Enoch through the earth and lower heaven in company with an angel, who showed to him many of the great mysteries of nature, the treasure-houses of the storms and winds, and fires of heaven, the prison of the fallen and the land of the blessed. The second part is styled 'A Vision of Wisdom,' and consists of three 'parables,' in which Enoch relates the revelations of the higher secrets of heaven and of the spiritual world which were given to him. The first parable gives chiefly a picture of the future blessings and manifestation of the righteous, with further details as to the heavenly bodies; the second describes in splendid imagery the coming of Messiah and the results which it should work among 'the elect' and the gainsayers; the third draws out at further length the blessedness of 'the elect and holy,' and the confusion and wretchedness of the sinful rulers of the world. The third part is styled 'the Book of the Course of the Lights of Heaven,' and deals with the motions of the sun and moon, and the changes of the seasons; and with this the narrative of the journey of Enoch closes. The fourth part is not distinguished by any special name, but contains the record of a dream which was granted to Enoch in his youth, in which he saw the history of the kingdoms of God and of the world up to the final establishment of the throne of Messiah. The fifth part contains the last addresses of Enoch to his children, in which the teaching of the former chapters is made the groundwork of earnest exhortation. The signs which attended the birth of Noah are next noticed and another short writing of Enoch, forms the close to the whole book." (Smith's Bible Dictionary, Hackett, p. 739.)

_4. Doctrinal outline of the Book of Enoch:_ "In doctrine the book of Enoch exhibits a great advance of thought within the limits of revelation in each of the great divisions of knowledge. The teaching on nature is a curious attempt to reduce the scattered images of the Old Testament to a physical system. The view of society and man, of the temporary triumph and final discomfiture of the oppressors of God's people, carries out into elaborate detail the pregnant images of Daniel. The figure of the Messiah is invested with majestic dignity as 'the Son of God,' 'whose name was named before the sun was made,' and who existed 'aforetime in the presence of God.' And at the same time his human attributes as 'the son of man,' 'the son of woman,' 'the elect one,' 'the righteous one,' 'the anointed,' are brought into conspicuous notice. The mysteries of the spiritual world, the connection of angels and men, the classes and ministries of the hosts of heaven, the power of Satan, and the legions of darkness, the doctrines of resurrection, retribution, and eternal punishment are dwelt upon with growing earnestness as the horizon of speculation was extended by intercourse with Greece. But the message of the book is emphatically one of 'faith and truth,' and while the writer combines and repeats the thoughts of Scripture, he adds no new element to the teaching of the prophets. His errors spring from an undisciplined attempt to explain their words, and from a proud exultation in present success. For the great characteristic by which the book is distinguished from the later apocalypse of Ezra (Esdras, 2nd Book) is the tone of triumphant expectation by which it is pervaded. It seems to repeat in every form the great principle that the world, natural, moral, and spiritual, is under the immediate government of God. Hence it follows that there is a terrible retribution reserved for sinners, and a glorious kingdom prepared for the righteous, and Messiah is regarded as the divine mediator of this double issue. Nor is it without a striking fitness that a patriarch translated from earth, and admitted to look upon the divine majesty, is chosen as 'the herald of wisdom, righteousness, and judgment' to a people who, even in suffering, saw in their tyrants only the victims of a coming vengeance." (Smith's Bible Dictionary, Hackett Edition, p. 740.)

The two preceding notes, giving an outline of the Book of Enoch and its doctrines, deal with a version of the writings of Enoch that doubtless have been more or less corrupted; but even in mutilated form one may discern the aim outline of a great and important work dealing with the Gospel of Christ as known to the ancients. A history of the book--so well known and frequently fed by many of the Christian fathers--and its being brought to Europe and translated into the English language will be found in both Kitto and Smith's works.

LESSON XV.

(Scripture Reading Exercise.)

THE DISPENSATION OF THE GOSPEL GIVEN TO NOAH.

ANALYSIS.

I. Noah Before the Flood:

1. Birth, Character, and place in History.

2. Conditions of Society in days of Noah.

3. The calling of Noah and the Nature of the Gospel committed to him.

II. The Flood.

III. Noah After the Flood.

1. Renewal of the Covenant--Its sign.

2. The Curse upon Canaan.

3. The Seven Precepts of Noah--His Death.

REFERENCES.

Gen. v:28-32. Book of Moses viii:8-13. Notes 1 and 2.

Gen. vi:1-13. Note 3. Book of Moses, ch. viii:13, 15, 17, 19, 23, 24. See also viii:16, 19, and cf. Ibid, vi:43-68.

Gen. vii and viii. Josephus Antiquities. Smith's Dictionary of the Bible, Art. Noah.

Gen. ix:8-17.

Gen. ix:18-29.

Note 3, 4.

NOTES.

_1. Why a Dispensation of the Gospel was Given to Noah:_ The reason for giving a dispensation of the Gospel to Noah seems to have been the same as that which led to the giving of a dispensation of it to Enoch--viz., the increasing wickedness of the people. There had been no break in the line of righteous men who held the priesthood; but the increasing wickedness of the people, and the necessity of warning them of impending calamities required the dispensation of the Gospel given to Noah. In order to understand how complete the dispensation of the Gospel given to them was, it is necessary that the student compare Book of Moses ch. viii:19, with ch. vi:43-68, as suggested in the references given in the analysis; since it is said that Noah was commanded to "go forth and declare his Gospel unto the children of men even as it was given unto Enoch" (ch. viii:19): and how fully the Gospel was given unto Enoch can only be appreciated by a comparison of the texts given above.

_2. The Character of Noah:_ "That the conduct of Noah corresponded to the faith and hope of his father we have no reason to doubt. The brevity of the history satisfies not human curiosity. He was born six hundred years before the Deluge. We may reasonably suppose that through that period he maintained the character given of him: 'Noah found favour in the eyes of the Lord. Noah was a just man, and perfect in his generations. Noah walked with God.' (Gen. vi:8, 9.) These words declare his piety, sincerity, and integrity, that he maintained habitual communion with the Father of Mercies, by the exercises of devotion, and that he was an inspired instrument of conveying the will of God to mankind. The wickedness of the human race had long called upon the wisdom and justice of God for some signal display of his displeasure, as a measure of righteous government and as example to future ages. For a long time, probably many centuries, the better part of men, the descendants of Seth, had kept themselves from society with the families of the Cainite race. The former class had become designated as 'the sons of God,' faithful and obedient: the latter were called by a term evidently designated to form an appellation of the contrary import, daughters of men,' of impious and licentious men. These women possessed beauty and blandishments, by which they won the affections of unwary men, and intermarriages upon a great scale took place. As is usual in such alliances, the worst part gained the ascendency. The offspring become more depraved than the parents, and a universal corruption of minds and morals took place. Many of them became 'giants,' the mighty men of old, men of renown (nephilism) apostates (as the word implies), heroes, warriors, plunderers, 'filling the earth with violence.' God mercifully afforded a respite of one hundred and twenty years (Gen. vi:3; I Pet. iii:20; 2 Pet. ii:5), during which Noah sought to work salutary impressions upon their minds, and to bring them to repentance. Thus he was 'a preacher of righteousness,' exercising faith in the testimony of God, moved with holy reverence, obeying the divine commands, and, by the contrast of his conduct, condemning the world (Heb. xi:7); and probably he had during a long previous period laboured in that benevolent and pious work." (Cyclopaedia of Biblical Literature, Kitto, vol. II, p. 425.)

_3. Conditions of Society in Days of Noah:_ "Very remarkable. however, is the glimpse which we get [from the Bible] of the state of society in the antediluvian world. The narrative it is true is brief, and on many points obscure: a mystery hangs over it which we cannot penetrate. But some few facts are clear. The wickedness of the world is described as having reached a desperate pitch, owing, it would seem, in a great measure to the fusion of two races which had hitherto been distinct. And further the marked features of the wickedness of the age were lust and brutal outrage. "They took them wives of all which they chose:" and, "the earth was filled with violence." "The earth was corrupt for all flesh had corrupted his way upon the earth. * * And it came to pass when men (the Adam) began to multiply on the face of the ground and daughters were born unto them; then the sons of God (the Elohim) saw the daughters of men (the Adam) that they were fair, and they took to them wives of all that they chose. And Jehovah said. My spirit shall not for ever rule (or be humbled) in men, seeing that they are (or, in their error they are) but flesh, and their days shall be a hundred and twenty years. The Nephilim [the giants] were in the earth in those days; and also afterwards when the sons of God (the Elohim) came in unto the daughters of men (Adam) and children were born to them, these were the heroes which were of old, men of renown." (Smith's Bible Dictionary, Art, Noah.)

_4. Of Several Bible Difficulties in the Noachian Dispensation:_ (1) The name "Noah" has presented a difficulty to Bible Expounders. Noah's father, Lamech, assigns as a reason for giving him the name Noah--"This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed." (Gen. v:29.) This is usually made to refer to the general curse put upon the land because of the fall of Adam (see Art. "Noah" Smith's Bible Dictionary); but the Book of Moses (P. G. P.), explains that "there came a great famine into the land, and the Lord cursed the earth with a sore curse, and many of the inhabitants thereof died." (Book of Moses, viii:4.) This was doubtless the cause of Lamech naming his son Noah, which signifies "rest," in the hope that there would be a "rest," or relief from the famine which had so long distressed them.

(2). The second difficulty is in respect of the passage "When men began to multiply on the face of the earth; and daughters were born unto them, the sons of God saw the daughters of men and they took them wives of all which they chose." Who were these sons of God? Who were these daughters of men? A variety of interpretations has been given, (a) The "sons of Elohim" (sons of the Gods) were explained to mean sons of princes, or men of high rank, who degraded themselves by contracting marriages with the "daughters of men," i. e. with women of inferior position. (b) A second interpretation, not less ancient, understands by the sons of Elohim (sons of the Gods), angels. And a long list of authorities may be cited for the belief that the angels consorted with women of the earth and begot a race of Giants (see Smith's Bible Dictionary Art. Noah, also Kitto same title.) A third interpretation, however, suggests that the sons of Elohim (the Gods) refers to the family and descendants of Seth, and by "the daughters of men," the women of the family of Cain (Smith's Dictionary, Art. Noah). In the Book of Moses, however, is found a complete explanation of the matter; "And Noah and his sons hearkened unto the Lord, and gave heed, and they were called the sons of God." (Book of Moses, ch. viii:13.) This does away with the necessity of believing that angels became the consorts of earthly beings, the daughters of men. Strangely enough the Book of Moses, in the Pearl of Great Price, gives the reverse order of the matter to that related in Genesis. In Genesis it is stated that 'The sons of God saw the daughters of men that they were fair; "and they took them wives of all which they chose" (Gen. vi:1-2). In the Book of Moses it is stated that "when these men [the sons of Noah] began to multiply on the face of the earth, and daughters were born unto them, the sons of men saw that those daughters were fair, and they took wives, even as they chose." (Book of Moses, viii:14.) The facts in the case, however, seem to be that there was a willingness on both sides to this amalgamation of races forbidden to each other. The grand daughters of Noah seemed willing to consort with the descendants of Cain, "the sons of men." (Book of Moses viii:14); and later the sons of Cain, having in mind that they too, were descendants of Adam, through Cain could retort--"We are the sons of God; have we not taken unto ourselves the daughters of men?" The fact is, however, that the other descendants of Adam were forbidden to inter-marry with the seed of Cain--"the sons of men;" (cf. Book of Moses, ch. viii:13-15, 21; with Book of Abraham, ch. i:21-27.) It is gratifying to know that the results of the latest deductions of Biblical scholars favors the views presented in the Book of Moses: "The interpretation, however, which is now most generally received, is that which understands by 'the sons of the Elohim' the family and descendants of Seth, and by 'the daughters of man (Adam),' the women of the family of Cain. So the Clementine Recognitions interpret "the sons of the Elohim." So Ephrem, and the "Christian Adam-Book" of the East: so also Theodoret, Chrysostom, Cyril of Alexandria, Jerome, Augustine, and others; and in later times Luther, Melancthon, Calvin, and a whole host of recent commentators. They all suppose that whereas the two lines of descent from Adam--the family of Seth who preserved their faith in God, and the family of Cain who lived only for this world--had hitherto kept distinct, now a mingling of the two races took place which resulted in the thorough corruption of the former, who falling away, plunged into the deepest abyss of wickedness, and that it was this universal corruption which provoked the judgment of the Flood." (Smith's Dictionary, Art. Noah.)

(3) The third difficulty is found in the passage: "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them." (Gen. vi:5-7.)

If it "repented the Lord that he had made man on the earth, and grieved him at his heart"--why then did he make him? For surely God's fore-knowledge was such as to fore-know what man would become in the earth. Then why be sorry that he had created him, since God's foreknowledge must have taught him what kind of a being man would be? The matter is set right in the Book of Moses revealed to Joseph Smith, where it is said: "And it repented Noah, and his heart was pained that the Lord had made man on the earth, and it grieved him at the heart. And the Lord said: I will destroy man whom I have created, from the face of the earth, both man and beast, and the creeping things, and the fowls of the air; for it repenteth Noah that I have created them, and that I have made them; and he hath called upon me; for they have sought his life." (Book of Moses, ch. viii:25-26.)

_5. A Covenant of the Lord with Noah:_ Among the first acts of Noah, who may be regarded as the "second father" of the human race, was one of worship, for he built an altar unto the Lord and offered burnt offerings unto him. Renewed communion in fact with God. And the Lord covenanted with him in that day, that while the earth should remain, seedtime and harvest, and cold and heat, and summer and winter, and day and night should not cease. (Gen. viii:20-22.) And in token of this perpetual covenant, "I do set my bow in cloud, said the Lord, and it shall be for the token of the covenant between me and the earth. * * * * And I will remember my covenant which is between me and you (Noah) and every living creature of all flesh, and the waters shall no more become a flood to destroy all flesh." (Gen. ix:13-15.) Of course it must not be supposed that the Lord at this time created the rain-bow for the sign of his covenant, for since ever there was sunshine and rain and dark clouds, there have been rain-bows and will be. But the Lord pointed to this beautiful phenomenon already existing, and made it the sign of his covenant with man.

_6. The Seven Precepts of Noah:_ "It is an old tradition of the Rabbinical Jews, on which they lay great stress, that at this juncture Noah delivered to his children seven precepts, to be enjoined upon all their descendants. These prohibit, 1, idolatry; 2, irreverence to the Deity; 3. homicide; 4, unchastity; 5, fraud and plundering; the 6th enjoins government and obedience; and the 7th forbids to eat any part of an animal still living. Mr. Selden has largely illustrated these precepts, and regards them as a concise tablet of the Law of Nature. Though we have no positive evidences of their having been formally enjoined by the great patriarch, we can have no great reason for rejecting such an hypothesis." (Biblical Literature, Kitto, 427.)

At least one of these precepts is very emphatically set forth in Genesis, given with the penalty of it; namely, the great law against taking human life and the penalty which every where justifies the law of man; namely, "who so sheddeth man's blood, by man shall his blood be shed, for in the image of God made he man." (Gen. ix:6.) Unhappily, however, the law in executing this penalty does it in such manner that the blood of condemned murderers is not shed, since in the majority of countries the death penalty is executed by strangulation instead of by the shedding of blood. The phrase, "for in the image of God made he man" is significant, and is fatal to the claims of those theologians who interpret the scriptural saying, that man wras created in the image of God, to mean that man was created in God's "moral image," a most absurd conclusion. As if there could be a moral image. But the phrase here quoted carries this significance: Thou shalt not kill a man, for he stands in the image of God. And thou shalt not mar that image of God, thou shalt not bring death unto it. It is sacred. It must not be marred by mortal hand.

_7. The Death of Noah:_--It is said that Noah lived after the flood three hundred and fifty years, but the manner of his life and where he spent it is not given. He must have been alive at the confusion of tongues at Babel, but whether or not he was in the valley of the Uphrates at that time may not be learned. There have been those who seek to identify him with the Chinese character Fohi whose tradition was that Fohi's advent among them was preceded by a flood which wholly covered the earth, but all here is conjecture. (See Smith's Dictionary of the Bible, Kitto's Biblical Literature, Art. Noah.)

LESSON XVI.

(Scripture Reading Exercise.)

(A Discourse)

ENOCH AND THE ANTEDILUVIAN DISPENSATIONS OF THE GOSPEL.

NOTES.

_1. Suggestions to the Speaker:_ Naturally the subject of this lesson will be something of a review of the period covered by the preceding lessons on the Antediluvian dispensations with Enoch as the central figure, but the matter of these lessons should not be too closely followed. Let those to whom the assignment of this lesson is given draw their own lines of treatment. As the subject is stated in the lesson it would be treated as historical narrative, or as a biography of Enoch. It could, however, be treated in an argumentative form. Thus: The Justice of God Requires that the Gospel should be Revealed to the Antediluvians; or, Was the Gospel Revealed to the Antediluvians? If the historical or biographical form of treatment is decided upon the speaker should bear in mind that his work in the main would be narrative, and the first essentials of narrative, after the truth of it, is movement and method. "A narrative," says A. S. Hill in his Principles of Rhetoric, "should move from the beginning to the end, and it should move with method. If the action haults the listener's attention haults with it. If the action is confused or self-repeating the hearers mind is soon fatigued. Movement and method, the life and the logic of discourse, are then the essentials of a good narrative." In another place our author says, "It is not enough that a narrative should move, it should move forward, it should have method. * * * * * The philosopher may contribute attached sayings (aphorisms) to the general stock of wisdom. An essayist may be charming as he rambles in pleasant fields of thought and gossip with his readers, but a narrator fails as a narrator in so far as he does not go straight on from the beginning to the end."

"A narrator," says another author, "must not spend undue time or space upon any episode in his tale to the disadvantage of other parts. Whatever his scale is, he should follow it. Otherwise he will give emphasis to unimportant events, or slight important ones. The law of climax applies especially to narration, because the interest of the reader in the opening of a story is necessarily slight. When he becomes involved in the plot of the tale, his interest will either grow or disappear. As narrative becomes complex, as one event leads to a number of results, the reader's attention should be engaged more firmly. A weak ending is never so disappointing as in narration. Finally, every narrative should have as a center some one definite topic. (It is for this reason that we give Enoch as the center around which events in the Antediluvian dispensations gathered.) "For example, a history of the discovery of America, containing many hundreds of pages, and relating numerous events, will have but one principal subject--the early explorations upon this hemisphere,--to which all the characters, actions, and events will be made subordinate. * * * * * A good narrative then will move rapidly; action will follow action in close succession. Only significant events will be dwelt upon; much will be passed over with brief mention. Yet the connection of events will be made plain; the reader will never lose the thread." No matter how complex the narration becomes, it will have a simple subject as the center, and will march on with increasing interest to the end." (Composition and Rhetoric for Schools, Herrick and Damon, p. 428-9).

If the subject is treated in an argumentative form, then the speaker should consider what has been already said on the subject of argumentative discourse in Lesson XIII.

_3. Another Word on Clearness:_ In a former lesson (XIII) it was pointed out that Clearness consists of such a use and arrangement of words and clauses as at once distinctly indicate the meaning of the speaker; and pointed out how the obscure or equivocal use of pronouns was destructive of Clearness.

In this lesson attention is called to the omission of words in a sentence necessary to its exact meaning--what the text books call "improper ellipsis."

"Whenever the omission of a word renders the meaning of a sentence unintelligible, the ellipsis becomes improper. A writer in "The Guardian" uses this expression: "He is inspired with a true sense of that function." The meaning is not intelligible till we put in the words improperly left out: "He is inspired with a true sense of the importance of that function." "Arbitrary power," says another, "I look upon as a greater evil than anarchy itself, as much as a savage is a happier state of life than a galley-slave." We can not properly call a savage or a galley-slave a state of life, though we may with propriety compare their conditions. The obscurity is removed by doing away with the ellipsis: "as much as the state of a savage is happier than that of a galley-slave." (Course of Composition and Rhetoric, Quackenbos, p. 285.)

_Clearness Depends upon Unity in Sentences:_ "To be clear, a sentence must have unity; that is, it must not contain incongruous material, and must be so expressed that it gives the reader the impression of being one thought. When a sentence contains incongruous statements, it is said to lack unity of thought. When a sentence fails to present its meaning as one obvious whole, it is said to lack unity of form. Each of the examples cited * * * below, violates unity of thought, or unity of form, or both. Note how much clearer are the corrected sentences.

1. Chaucer began to write at an early age, and as he was a page for some court lady, he went to France when she did.

_Corrected:_ Chaucer began to write at an early age. Being at this time the page of a court lady, he went in her train to France.

2. Once I saw a college President as he walked upon the stage, and he held in his hand a whole basket of diplomas.

_Corrected:_ I once saw a college President walk upon the stage holding a whole basket of diplomas in his hand.

3. A good paragraph must have unity of thought, and the different sentences of which it is composed must be logically connected, and what is most important in the paragraph must be made prominent, and what is of small consequence merely hinted at.

_Corrected:_ A good paragraph must have unity of thought. A paragraph is unified if the different sentences in it are logically connected, and if what is most important is made prominent, what is of small consequence, merely hinted at.