INTERNAL EVIDENCES.—THE ORIGINALITY OF THE BOOK OF MORMON AN EVIDENCE IN SUPPORT OF ITS CLAIMS. (Continued.)  
VII.
 
The Fall of Adam—The Purpose of Man's Earth Existence.
 
In the matter of some Christian truths, it sets forth, as well as in some it emphasizes, the Book of Mormon is original; and in none more so than in dealing with the doctrine of Adam's fall, and the purpose of man's existence.
 
In the second book of Nephi, chapter ii, occurs the following direct, explicit statement:
 
Adam fell that men might be: and men are that they might have joy.
 
This sentence is the summing up of a somewhat lengthy discussion on the atonement, by the prophet Lehi. It is a most excellent and important generalization, and is worthy to be classed with the great generalizations of the Jewish scriptures, such for instance as that in the closing chapter of Ecclesiastes, "Fear God and keep his commandments, for this is the whole duty of man;" Paul's famous generalization: "As in Adam all die, even so in Christ shall all be made alive:" or the Apostle James' summing up of religion: "Pure religion, and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep one's self unspotted from the world." Or of Messiah's great summing up of the whole law and gospel; "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment, and the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and all the prophets." I care not whether you regard the literary excellence of this Book of Mormon generalization or the importance of the great truths which it announces, I repeat, it is worthy in every way to stand with the great generalizations quoted above. It deals with two of the mightiest problems of theology:
 
1st, The reason for Adam's fall;
 
2nd, The purpose of man's existence.
 
Before entering into a consideration of these doctrines, however, I must establish the fact of their Book of Mormon originality; for I fancy there will be many who at first glance will be disposed to question their being original with that book. It must be conceded, of course, that the fact of man's fall is frequently mentioned in the Bible. The story of it is told at length in Genesis.[1] It is the subject of some of Paul's discourses;[2] and, indeed, it underlies the whole Christian scheme for the redemption and salvation of mankind. Yet, strange to say, there is not to be found a direct, explicit, and adequate statement in all the Jewish scriptures as to why Adam fell. The same may be said with reference to the second part of this passage. That is, there is nowhere in Jewish scriptures a direct, explicit, adequate statement as to the object of man's existence.
 
These statements with reference to the absence of anything in Holy scripture on these two important points, will, I know, be regarded as extremely bold; and especially when made with reference to so large a body of literature as is comprised in the Bible. Yet I make them with confidence; and am helped to that conclusion from the fact that nowhere in the creeds of men, based upon Jewish and Christian scripture, is there to be found a direct statement upon these two subjects that has in it the warrant of explicit, scriptural authority. Nowhere in the creeds of men—the creeds of men! those generalizations of Christian truths as men have conceived those truths to be; those deductions from the teachings of Holy scripture—nowhere in them, I repeat are these two great theological questions disposed of on scriptural authority.
 
The Westminister Confession of Faith, which embodies the accepted doctrine of one of the largest sects of Protestant Christendom, while it indeed has a word, in fact several sections on the subject of Adam's fall and its consequences, it contents itself with stating the fact of it, the manner of it, as also, that God permitted it, "having purposed to order it to his own glory," yet in such manner as himself not to be chargeable with the responsibility of the sin; but nowhere is there an explanation of why Adam fell. With reference to the purpose of man's creation—included in the treatment of the purpose of creation in general—the creed ascribes the purpose of all the creative acts of God to be "The manifestation of the glory of his eternal power, wisdom and goodness."[3] and in an authoritative explanation of this part of the creed it is said, "The design of God in creation was the manifestation of his own glory." And again: "Our confession very explicitly takes the position that the chief end of God in his eternal purposes and in their temporal execution in creation and providence is the manifestation of his own glory. The scriptures explicity assert that this is the chief end of God in creation.[4]. * * * * * The manifestation of his own glory is intrinsically the highest and worthiest end that God could purpose to Himself."[5]
 
The only business I have here with this declaration of the purpose of God in creation—including the creation of man, of course—is simply to call attention to the fact that it nowhere has the direct warrant of scripture.
 
The creed of the "Episcopalian Church," whose chief doctrines are embodied in "The Book of Common Prayer," is silent upon the two subjects in question, viz., "why" Adam fell; the "object" of man's existence. The "Articles of Faith," it is true, speak of the "fall" of Adam, and its effects upon the human race, but nowhere is it said "why" Adam fell; or a "reason" given for man's existence. The creed proclaims faith in God, "the Maker and Preserver of all things, both visible and invisible;" but nowhere declares the purpose of that creation, and consequently has no word as to the "object" of man's existence.
 
The exposition of the Catholic creed on the same points, as set forth in the Douay Catechism is as follows—and first as to the fall:
 
Man was created in "the state of original justice, and perfection of all natural gifts;" this "original justice" was lost "by Adam's disobedience to God in eating the for-bidden fruit;" but nowhere is there anything said as to the reason for this fall from the state of "original justice."
 
As to the purpose of man's creation, the Catechism has the following:
 
Ques. What signify the words creation of heaven and earth?
 
Ans. They signify that God made heaven and earth and all creatures in them of nothing, by his word only.
 
Ques. What moved God to make them?
 
Ans. His own goodnesss, so that he may communicate himself to angels and to man for whom he made all other creatures.[6]
 
Speaking of the creation of the angels, the same work continues:
 
Ques. For what end did God create them (the angels).
 
Ans. To be partakers of his glory and to be our guardians.
 
Referring again to man's creation the following occurs:
 
Ques. Do we owe much to God for creation?
 
Ans. Very much, because he made us in such a perfect state, creating us for himself, and all things else for us.[7]
 
From all which it may be summarized that the purposes of God in the creation of man and angels, according to Catholic theology, is—
 
First, that God might communicate himself to them; Second, that they might be partakers of his glory.
 
Third, that he created them for himself, and all things else for them.
 
While this may be in part the truth, and so far excellent, it has no higher warrant of authority than human deduction, based on conjecture, not scripture; and it certainly falls far short of giving to man—as we shall see—that "pride of place" in existence to which his higher nature and his dignity as a son of God entitles him.
 
If in these creeds of the greater divisions of Christendom there is found no clear and adequate explanation of the reason of Adam's fall, or the purpose of man's existence, it may be taken for granted that none of the minor divisions of Christendom have succeeded where these have failed, since these larger divisions of Christendom embody in their creeds the hived theological wisdom and the highest scholarship of the Christian ages.
 
The originality of these two Book of Mormon Doctrines established, let us now consider if they are true and of what value they are, and what effect they will probably have upon the ideas of men. I shall treat them separately first, and in relation afterwards.
 
"Adam fell that men might be."
 
I think it cannot be doubted when the whole story of man's fall is taken into account that in some way—however hidden it may be under allegory—his fall was closely associated with the propagation of the race. Before the fall we are told that Adam and Eve were in a state of innocence;[8] but after the fall "The eyes of them both were opened and they knew that they were naked, and they sewed fig leaves together and made themselves aprons,"[9] and also hid from the presence of the Lord.
 
In an incidental way Paul gives us to understand that Adam in the matter of the first transgression "was not deceived," but that the woman was.[10] It therefore follows that Adam must have sinned knowingly, and perhaps deliberately; making choice of obedience between two laws pressing upon him. With his spouse, Eve, he had received a commandment from God to be fruitful, to perpetuate his race in the earth. He had also been told not to partake of a certain fruit of the Garden of Eden; but according to the story of Genesis, as also according to the assertion of Paul, Eve, who with Adam received the commandment to multiply in the earth, was deceived, and by the persuasion of Lucifer induced to partake of the forbidden fruit. She, therefore, was in transgression, and subject to the penalty of that law which from the scriptures we learn included banishment from Eden, banishment from the presence of God, and also the death of the body. This meant, if Eve were permitted to stand alone in her transgression, that she must be alone also in suffering the penalty. In that event she would have been separated from Adam, which necessarily would have prevented obedience to the commandment given to them conjointly to multiply in the earth. In the presence of this situation, therefore, it is to be believed that Adam was not deceived, either by the cunning of Lucifer or the blandishments of the woman, deliberately, and with a full knowledge of his act and its consequences, and in order to carry out the purpose of God in the existence of man in the earth, shared alike the woman's transgression and its effects, and this in order that the first great commandment he had received from God, viz.—"Be fruitful and multiply and replenish the earth, and subdue it"—might not fail of fulfillment. Hence "Adam fell that man might be."
 
The effect of this doctrine upon the ideas of men concerning the great Patriarch of our race will be revolutionary. It seems to be the fashion of those who assume to teach the Christian religion to denounce Adam in unmeasured terms; as if the fall of man had surprised, if, indeed, it did altogether thwart, the original plan of God respecting the existence of man in the earth. The creeds of the churches generally fail to consider the "fall" as part of God's purpose regarding this world, and, in its way, as essential to the accomplishment of that purpose as the "redemption" through Jesus Christ. Certainly there would have been no occasion for the "redemption" had there been no "fall;" and hence no occasion for the display of all that wealth of grace and mercy and justice and love—all that richness of experience involved in the gospel of Jesus Christ, had there been no "fall." It cannot be but that it was part of God's purpose to display these qualities in their true relation, for the benefit and blessing and experience and enlargement and ultimate uplifting of man; and since there would have been no occasion for displaying them but for the "fall," it logically follows that the "fall," no less than the "redemption," must have been part of God's original plan respecting the earth-probation of man. The "fall," undoubtedly was a fact as much present to the fore-knowledge of God as was the "redemption;" and the act which encompassed it must be regarded as more praise-worthy than blame-worthy, since it was essential to the accomplishment of the divine purpose. Yet, as I say, those who assume to teach Christianity roundly denounce Adam for his transgression. An accepted teacher of Catholic doctrine says:
 
The Catholic Church teaches that Adam, by his sin, has not only caused harm to himself, but to the whole human race; that by it he lost the supernatural justice and holiness which he received gratuitously from God, and lost it, not only for himself, but also for all of us; and that he, having stained himself with the sin of disobedience, has transmitted not only death and other bodily pains and infirmities to the whole human race, but also sin, which is the death of the soul.[11]
 
And again:
 
Unhappily, Adam, by his sin of disobedience, which was also a sin of pride, disbelief, and ambition, forfeited, or, more properly speaking, rejected that original justice; and we, as members of the human family, of which he was the head, are also implicated in that guilt of self-spoliation, or rejection and deprivation of those supernatural gifts; not, indeed, on account of our having willed it with our personal will, but by having willed it with the will of our first parent, to whom we are linked by nature as members to their head.[12]
 
Still again, and this from the Catholic Douay Catechism:
 
Q. How did we lose original justice?
 
A. By Adam's disobedience to God in eating the forbidden fruit.
 
Q. How do you prove that?
 
A. Out of Rom. v: 12, "By one man sin entered into the world, and by sin death; and so into all men death did pass, in whom all have sinned."
 
Q. Had man ever died if he had never sinned?
 
A. He would not, but would live in a state of justice and at length would be translated alive to the fellowship of the angels.[13]
 
From a Protestant source I quote the following:
 
In the fall of man we may observe: (1) The greatest infidelity. (2) Prodigious pride. (3) Horrid ingratitude. (4) Visible contempt of God's majesty and justice. (5) Unaccountable folly. (6) A cruelty to himself and to all his posterity.[14]
 
Another Protestant authority says:
 
The tree of knowledge of good and evil revealed to those who ate its fruit secrets of which they had better have remained ignorant; for the purity of man's happiness consisted in doing and loving good without even knowing evil.[15]
 
From these several passages as also indeed from the whole tenor of Christian writings upon this subject, the fall of Adam is quite generally deplored and upon him is laid a very heavy burden of responsibility. It was he, they complain, who,
 
Brought death into the world, and all our woe.
 
One great division of Christendom in its creed, it is true, in dealing with the fall, concedes that "God was pleased according to his wise and holy counsel, to permit [the fall] having purposed to order it to his own glory."[16]
 
And in an authoritative explanation of this section they say, "That this sin [the fall] was permissively embraced in the sovereign purpose of God." And still further in explanation:
 
Its purpose [i. e., of the fall] being God's general plan, and one eminently wise and righteous, to introduce all the new created subjects of moral government into a state of probation for a time in which he makes their permanent character and destiny depend upon their own action.
 
Still, this sin, described as being permissively embraced in the sovereign purpose of Deity, God designed "to order it to his own glory;" but it nowhere appears according to this confession of faith that the results of the fall are to be of any benefit to man. The only thing consulted in the theory of this creed seems to be the manifestation of the glory of God—a thing which represents God as a most selfish being—but just how the glory of God can be manifested by the "fall" which, according to this creed, results in the eternal damnation of the overwhelming majority of his "creatures," is not quite apparent.
 
Those who made this Westminister Confession, as also the large following which accept it, concede that their theory involves them at least in two difficulties which they confess it is impossible for them to overcome. These are, respectively: First, "How could sinful desires or volitions originate in the soul of mortal agents created holy like Adam and Eve;" and, second, "how can sin be permissively embraced in the eternal purpose of God and not involve him as responsible for the sin?" "If it be asked," say they, "why God, who abhors sin, and who benevolently desires the excellence and happiness of his creatures, should sovereignly determine to permit such a fountain of pollution, degradation, and misery to be opened, we can only say, with profound reverence, 'Even so, Father, for so it seemed good in thy sight."'[17]
 
These difficulties, however, are the creed's and those who accept it, not ours, and do not further concern our discussion at this point.
 
Infidels—under which general term (and I do not use it offensively) I mean all those who do not accept the Christian creeds, nor believe the Bible to be a revelation—infidels, I say, quite generally deride the fall of man as represented both in the creeds of Christendom and in the Bible. They regard the tremendous consequences attendant upon eating the forbidden fruit as altogether out of proportion with the act itself, and universally hold that a moral economy which would either design or permit such a calamity as the fall is generally supposed to be, as altogether unworthy of an all-merciful and just Deity. Thomas Paine referring to it says:
 
"Putting aside everything that might excite laughter by its absurdity, or detestation by its profaneness, and confining ourselves merely to an examination of the parts, it is impossible to conceive a story more derogatory to the Almighty, more inconsistent with his wisdom, more contradictory to his power, than this story is.[18]
 
In their contentions against the story of Genesis, no less than in their war upon "the fall" and "original sin" in the men made creeds of Christendom, infidels have denounced God in most blasphemous terms as the author of all the evil in this world by permitting, through not preventing, the fall; and they as soundly ridicule and abuse Adam for the part he took in the affair. He has been held up by them as weak and cowardly, because he referred his partaking of the forbidden fruit to the fact that the woman gave to him and he did eat; a circumstance into which they read an effort on the part of the man to escape censure, perhaps punishment, and to cast the blame for his transgression upon the woman. These scoffers proclaim their preference for the variations of this story of a "fall of man" as found in the mythologies of various peoples, say those of Greece or India.[19] But all this aside. The truth is that nothing could be more courageous, sympathetic, or nobly honorable than the course of our world's great Patriarch in his relations to his wife Eve and the "fall." The woman by deception is led into transgression, and stands under the penalty of a broken law. Banishment from the presence of God; banishment from the presence of her husband, if he partakes not with her in the transgression; dissolution of spirit and body—physical death—all await her! Thereupon, the man, not deceived, but knowingly (as we are assured by Paul), also transgresses. Why? In one aspect of the case in order that he might share the woman's banishment from the dear presence of God, and with her die—than which no higher proof of love could be given—no nobler act of chivalry performed. But primarily he transgressed that "Man might be." He transgressed a less important law that he might comply with one more important, if one may so speak of any of God's laws. The facts are, as we shall presently see, that the conditions which confronted Adam in his earth-life were afore time known to him; that of his own volition he accepted them, and came to earth to meet them.
 
Man an Immortal Spirit.
 
Man is an immortal spirit. By saying that, I mean not only a never ending existence for the "soul" of man in the future, through the resurrection, but a proper immortality that means the eternal existence of the "ego"—interchangeably called "mind," "spirit," "soul," "intelligence." I mean existence before birth as well as existence after death. I believe that an "immortality" which refers to continued existence after death only is but half a truth. A real immortality is forever immortal, and includes an existence before life on earth as surely as an existence after death.[20] This view of the intelligence or spirit of man is supported by the Bible. Without going into the subject at length I call attention to the fact that Jesus himself had very clear conceptions of his own spirit-existence before his birth into this world; a fact which is evident from the declaration he made to the Jews when he said, "Verily, I say unto you, before Abraham was, I am."[21] (i. e. existed). And again, in his prayer in Gethsemane, "O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was."[22] This spirit pre-existence extends also to all the children of men; who, in their physical structure and even in faculties of mind, so nearly resembled Jesus, though, of course, immeasurably below him in the developed excellence of those qualities. We read of the "sons of God shouting for joy" in heaven when the foundations of the earth were laid;[23] of the war in heaven when Michael and his angels fought against the dragon (Satan), and the dragon and his angels fought, and he with them was cast out into the earth.[24] These were the angels which kept not their first estate, but left their own habitation, and who are reserved in everlasting chains unto the judgment of the last days.[25] "Before I formed thee in the belly I knew thee," said the Lord to Jeremiah, "and sanctified thee and ordained thee a prophet unto the nations;"[26] "We have had fathers of the flesh, and we give them reverence," said Paul to the Hebrews, "Shall we not much rather be in subjection unto the father of spirits and live?"[27] All of which passages tend to prove that not only Jesus but the spirits of all men existed before they tabernacled in the flesh. This of course is but a brief glance at the question as supported by the Jewish scriptures.[28]
 
The Book of Mormon while not in any formal manner teaching this doctrine of the pre-existence of the spirits of men, does so very effectually in an incidental way. For example: the Lord Jesus, long ages before his advent into earth-life, revealed himself to the Book of Mormon character known as the Brother of Jared, and in doing so he said:
 
Behold I am he who was prepared from the foundation of the world to redeem my people; * * * and never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image [likeness]? Yea, even all men were created in the beginning after mine own image. Behold this body which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit, will I appear unto my people in the flesh.[29]
 
Here a great doctrine is revealed. Not only the fact of the pre-existence of the spirit of Jesus, the Christ, that is, the existence of his spirit in tangible, human form before his earthly existence, but a like existence for the spirits of all men is proclaimed. Moreover, it is made known that as Jesus appeared in the spirit to this Jaredite prophet, so would he appear unto his people in the flesh. That is to say, the bodily form of flesh and bone would conform in appearance to the spirit form; the earthly would be like unto the heavenly, the human, to the divine. And so with all men.
 
Christian theologians are thought to have discovered a great truth when in the preface of St. John's Gospel they found the doctrine of the co-eternity and co-divinity of the Father and the Son in the holy trinity; namely,
 
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. * * * And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.[30]
 
The identity between the "Word" of this passage and Jesus—the "Word made flesh" is complete. And he was in the beginning with God—co-eternal with him; and the "Word was God."—that is, he was divine, he was more, he was Divinity—he was Deity.
 
In a revelation to Joseph Smith this same truth is repeated and more is added to it, as follows:
 
Verily, I say unto you, I was in the beginning with the Father, and am the first-born. * * * Ye [referring to the Elders in whose presence the revelation was given] were also in the beginning with the Father; that which is spirit [that is, that part of man which is spirit, that was in the beginning with the Father]. * * Man [i. e., the race, the term is generic] was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.[31]
 
The doctrine in the foregoing quotation is in harmony with the Book of Mormon and with the Bible; but goes beyond them in that it gives us the understanding "that intelligence was not created or made, neither indeed can be." That is to say, the individual intelligence in all men was not created, or made, "neither indeed can be"—it is not only not created but is uncreatable.
 
There is something in man, then, that is eternal, uncreate. Just what that is, the form of it, or the mode of its existence, we may not know, since it has not pleased God so far to reveal these aspects of it. But he has revealed the fact of its existence, the fact of its eternity, the fact that it is an intelligence. One must needs think, too, that the name of this eternal entity—what God calls him—conveys to the mind some idea of his nature. He is called an "Intelligence;" and this I believe is descriptive of him. That is, intelligence is the entity's chief characteristic. If this be a true deduction, then the entity must be conscious; conscious of self and of other things than self. He must have the power to distinguish himself from other things—the "me" from the "not me." He must have power of deliberation, by which he sets over one thing against another; with power also to form a judgment that this or that is a better thing or state than some other thing or state. Also there goes with this idea of intelligence a power of choosing one thing instead of another, one state rather than another—the power to will to do this or that, else existence is meaningless, worthless, mockery. These powers are inseparably connected with any idea that may be formed of an intelligence. One cannot conceive of an intelligence existing without these qualities any more than he can conceive of an object existing in space without dimensions. The phrase, "the light of truth." is given in the revelation above quoted as the equivalent of an "Intelligence" here discussed; by which it is meant to be understood, as I think, that intelligent entities perceive truth, are conscious of truth, they know that which is, hence "the light of truth," that which cognizes truth—"intelligences." These intelligences are begotten[32] spirits that exist in human form. They exist so before they tabernacle in the flesh. In this manner, first, and eternally, as an individual intelligence, and secondly as a begotten spirit in human form, Jesus existed; so the spirits of all men existed; so Adam existed, a Son of God, for so the scriptures declare him to be.[33]
 
In addition to teaching the doctrine of the pre-existence of man's spirit, the Book of Mormon teaches also the indestructibility of the spirit. The prophet Alma expressly says, that "the soul would never die;"[34] which, according to Orson Pratt, in a foot note on the passage, means that the "soul" could "never be dissolved, or its parts be separated so as to disorganize the spiritual personage;" and since the Book of Mormon teaches the pre-existence of this "soul," or "spirit," and also teaches its continued existence between death and the resurrection,[35] as also its indestructibility after the resurrection,[36] it is very clear that the Book of Mormon teaches what I have called "proper immortality of the soul;" an immortality that extends pastward as well as foreward in time; or, in other words, declares its essential, its eternal existence; hence its necessary existence, hence that it is a self-existing entity.
 
In thinking then upon this earth career of Adam's, it must be thought of in connection with that pre-existence of his, of that eternal existence of his, and of his knowledge of what would befall him when he came to the earth. He came on no fool's errand, to be betrayed by chance happenings. If redemption through Jesus Christ was a foreknown circumstance,—and it was—and he was appointed as the "Lamb slain from the foundation of the world,"[37] to bring to pass man's redemption, then surely the circumstance of man's fall was known, doubtless pre-determined upon, and in some way essential to the accomplishment of the purposes of God; not an accidental or even a temporary thwarting of them; but as much a part of God's plan with reference to man's earth-existence, as any circumstance whatsoever connected with that existence.
 
Let us now consider the second part of Lehi's Generalization:
 
Men are that they might have joy.
 
That is to say, the purpose of man's earth-life is in some way to be made to contribute to his "joy," which is but another way of saying, that man's earth-life is to eventuate in his advantage.
 
"Men are that they might have joy!" What is meant by that? 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"[38]—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. Moreover, whatever apologists may say, it is very clear that the "pleasure" of the Epicurean philosophy, hailed as "the supreme good and chief end in life," was to arise from agreeable sensations, or what ever gratified the senses, and hence was, in the last analysis of it—in its roots and branches—in its theory and in its practice—"sensualism." It was to result in physical ease and comfort, and mental inactivity—other than a conscious, self-complacence—being regarded as "the supreme good and chief end of life." I judge this to be the net result of this philosophy since these are the very conditions in which Epicureans describe even the gods to exist;[39] and surely men could not hope for more "pleasure," or greater happiness than that possessed by their gods. Cicero even charges that the sensualism of Epicurus was so gross that he represents him as blaming his brother, Timocrates, "because he would not allow that everything which had any reference to a happy life was to be measured by the belly; nor has he," continues Cicero, "said this once only, but often."
 
This is not the "joy," it is needles to say, contemplated in the Book of Mormon. Nor is the "joy" there 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.[40] 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 rough and thorough 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. It is a "joy" that will arise from a consciousness of having "fought the good fight," of having "kept the faith." It will arise from a consciousness of moral, spiritual and physical strength. Of strength gained in conflict. The strength that comes from experience; from having sounded the depths of the soul; from experiencing all emotions of which mind is susceptible; from testing all the qualities and strength of the intellect. A "joy" that will come to man from a contemplation of the universe, and a consciousness that he is an heir to all that is—a joint heir with Jesus Christ and God; from knowing that he is an essential part of all that is. It is a joy that will be born of the consciousness of existence itself—that will revel in existence—in thoughts of and realizations of existence's limitless possibilities. A "joy" born of the consciousness of the power of eternal increase. A "joy" arising from association with the Intelligences of innumerable heavens—the Gods of all eternities. A "joy," born of a consciousness of being, of intelligence, of faith, knowledge, light, truth, mercy, justice, love, glory, dominion, wisdom, power; all feelings, affections, emotions, passions; all heights and all depths! "Men are that they might have joy;" and that "joy" is based upon and contemplates all that is here set down.
 
We may now consider the "fall of man" and the "purpose of his existence" as related subjects—as standing somewhat in the relationship of means to an end. We shall now be able to regard the "fall of man," not as an accident, not as surprising, and all but thwarting, God's purposes, but as part of the divinely appointed program of man's earth-existence.
 
Here, then, stands the truth so far as it may be gathered from God's word and the nature of things: There is in man an eternal, uncreate, self-existing entity, call it "intelligence," "mind," "spirit," "soul"—what you will, so long as you recognize it, and regard its nature as eternal. There came a time when in the progress of things, (which is only another way of saying in the "nature of things") an earth career, or earth existence, because of the things it has to teach, was necessary to the enlargement, to the advancement of these "intelligences," these "spirits," "souls." Hence an earth is prepared; and one sufficiently advanced and able, by the nature of him to bring to pass the events, is chosen, through whom this earth-existence, with all its train of events—its mingled miseries and comforts, its sorrows and joys, its pains and pleasures, its good, and its evil—may be brought to pass. He comes to earth with his appointed spouse. He comes primarily to bring to pass man's earth life. He comes to the earth with the solemn injunction upon him: "Be fruitful and multiply, and replenish the earth, and subdue it." But he comes with the knowledge that this earth-existence of eternal "Intelligences" is to be lived under circumstances that will contribute to their enlargement, to their advancement. They are to experience joy and sorrow, pain and pleasure; witness the effect of good and evil, and exercise their agency in the choice of good or of evil. To accomplish this end, the local, or earth harmony of things must be broken. Evil to be seen, and experienced, must enter the world, which can only come to pass through the violation of law. The law is given—"of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day thou eatest of it thou shalt surely die." The woman forgetful of the purpose of the earth mission of herself and spouse is led by flattery and deceit into the violation of that law, and becomes subject to its penalties—merely another name for its effect. But the man, not deceived, but discerning clearly the path of duty, and in order that earth-existence may be provided for the great hosts of spirits to come to earth under the conditions prescribed—he also transgresses the law, not only that men might be, but that they might have that being under the very circumstances deemed essential to the enlargement, to the progress of eternal Intelligences. Adam did not sin because deceived by another. He did not sin maliciously, or with evil intent; or to gratify an inclination to rebellion against God, or to thwart the Divine purposes, or to manifest his own pride. Had his act of sin involved the taking of life rather than eating a forbidden fruit, it would be regarded as a "sacrifice" rather than a "murder." This to show the nature of Adam's transgression. It was a transgression of the law—"for sin is the transgression of the law"[41]—that conditions deemed necessary to the progress of eternal Intelligences might obtain. Adam sinned that men might be, and not only "be," but "be" under conditions essential to progress. But Adam did sin. He did break the law; and violation of law involves the violator in its penalties, as surely as effect follows cause. Upon this principle depends the dignity and majesty of law. Take this fact away from moral government and your moral laws become mere nullities. Therefore, notwithstanding Adam fell that men might be, in his transgression there was at bottom a really exalted motive—a motive that contemplated nothing less than bringing to pass the highly necessary purposes of God with respect to man's existence in the earth—yet his transgression of law was followed by certain moral effects in the nature of men and in the world. The harmony of things was broken; discord ruled; changed relations between God and men took place, darkness, sin and death stalked through the world, and conditions were brought to pass in the midst of which the eternal Intelligences might gain those experiences that such conditions have to teach.
 
Now as to the second part of the great truth—"men are that they might have joy"—viewed also in the light of the "Intelligence" or "spirit" in man being an eternal, uncreated, self-existing entity. Remembering what I have already said in these pages as to the nature of this "joy" which it is the purpose of earth-existence to secure, remembering from what it is to arise—from the highest possible development—the highest conceivable enlargement of physical, intellectual, moral and spiritual power—what other conceivable purpose for existence in earth-life could there be for eternal Intelligences than this attainment of "joy" springing from progress? Man's existence for the manifestation alone of God's glory, as taught by the creeds of men, is not equal to it. That view represents man as but a thing created, and God as selfish and vain of glory. True, the Book of Mormon idea of the purpose of man's existence, is accompanied by a manifestation of God's glory; for with the progress of Intelligences there must be an ever widening manifestation of the glory of God. It is written that the "glory of God is Intelligence;" and it must follow, as clearly as the day follows night, that with the enlargement, with the progress of Intelligences, there must ever be a constantly increasing splendor in the manifestation of the glory of God. But in the Book of Mormon doctrine, the manifestation of that glory is incidental. The primary purpose is not in that manifestation, but in the "joy" arising from the progress of Intelligences. And yet that fact adds to the glory of God, but our book represents the Lord as seeking the enlargement and "joy" of kindred Intelligences, rather than the mere selfish manifestation of his own, personal glory. "This is my work and my glory," says the Lord, in another "Mormon" scripture, "to bring to pass the immortality and eternal life of man, as man;"[42] and therein is God's "joy." A "joy" that grows from the progress of others; from bringing to pass the immortality and eternal life of "man." Not the immortality of the "spirit" of man, mark you, for that immortality already exists, but to bring to pass the immortality of the spirit and body in their united condition, and which together constitutes "man."[43] And the purpose for which man is, is that he might have "joy;" that "joy" which, in the last analysis of things, should be even as God's "joy," and God's glory, namely, the bringing to pass the progress, enlargement, and "joy" of others.
 
It is gratifying to know that this Book of Mormon definition of life and its purpose, so far as it affects the human race, is receiving unconscious support from some of the first philosophers of modern days, among whom I may mention Lester F. Ward, author of "Outli............