That is, interpreting the closing declaration, they shall have the blessings of eternal progress. Progress, then, is the purpose for which the earth life of man was planned--that Intelligences might be "added upon," and that eternally. "This is my work and my glory," says the Lord, "to bring to pass the immortality and eternal life of man;" (Book of Moses, Ch. i:39, Pearl of Great Price). That is of man _as_ man. Not the immortality of the personal Intelligence or spirit of man, for that is already assured; but the immortality of the spirit and body in their united condition, and which together constitute "man;" or the soul, for, in the revelations of God in this last dispensation, the spirit and the body are said to be the "soul:" "Through the redemption which is made for you is brought to pass the resurrection from the dead. And the spirit and the body is the soul of man. And the resurrection from the dead is the redemption of the soul" (Doc. & Cov. Sec. 88:14-16). Again, "Men are that they might have joy," said the Prophet Lehi.[A] "Men are that they might have joy!" Have we here the reappearance of the old Epicurean doctrine, "pleasure is the supreme good, and chief end of life?" No, verily! Nor any other form of old "hedonism"--the Greek ethics of gross self-interest. For mark, in the first place, the different words "joy" and "pleasure." They are not synonymous. The first does not necessarily arise from the second, "joy" may arise from quite other sources than "pleasure;" from pain, even, when the endurance of pain is to eventuate in the achievement of some good: such as the travail of a mother in bringing forth her offspring; the weariness and pain and danger of toil by a father, to secure comforts for loved ones. Nor is the "joy" here contemplated the "joy" of mere innocence--mere innocence, which say what you will of it, is but a negative sort of virtue. A virtue that is colorless, never quite sure of itself, always more or less uncertain, because untried. Such a virtue--if mere absence of vice may be called virtue--would be unproductive of that "joy" the attainment of which is set forth in the Book of Mormon as the purpose of man's existence; for in the context it is written, "They [Adam and Eve] would have remained in a state of 'innocence.' Having no joy, for they knew no misery; doing no good, for they knew no sin." From which it appears that the "joy" contemplated in our Book of Mormon passage is to arise from something more than mere innocence, which is, impliedly, unproductive of "joy." The "joy" contemplated in the Book of Mormon passage is to arise out of man's knowledge of evil, of sin; through knowing misery, sorrow, pain and suffering; through seeing good and evil locked in awful conflict; through a consciousness of having chosen in that conflict the better part, the good; and not only in having chosen it, but in having wedded it by eternal compact; made it his by right of conquest over evil.