RESPONSIBILITY FOR THE GIFT OF LIFE.
By William Covert
ALL things that live are media for the manifestation of God's life. Man, being made in his Maker's image, was brought into fuller union with that life than any other creature of earth, and so became responsible for his conduct as a representative of Divinity. Closely allied to the life of man was that of every living thing belonging to the same creation. Man's course of action would determine his destiny, and also that of all things associated with him in life. Man, the responsible head, was made accountable to the great Head of all things; thus it was essential to the well-being of all that man's conduct should be in full harmony with that infinite principle of love upon which all true relations are founded. Life was given to be held as the chief of all gifts. Should his use of the gift become contrary to its primal purpose, it would be far better to take it from him. A good thing misappropriated generally becomes a bitter curse. Gold and silver fitly used, bless the owner; but turned into evil channels, produce misery. The sparkling dewdrop, the gentle rain, and the bubbling spring give moisture in proper forms to minister to life; but the falling hail, the terrific cloudburst, and the maddened torrent use the same element to produce death. If the receiver makes life a means of injuring himself and others, shall not the Lifegiver withdraw the gift? Selfishness unfits man for life; therefore if he abides in selfishness, he must die. When man was given life, it was essential for his enjoyment, and for the well-being of all things else, that he should recognize the Lord's authority, and respect the rights of every neighbor. That he might be taught how to maintain his proper relation to others, the Lord reserved one tree out of all that grew in Eden. His needs were well supplied without this tree, and he was told to leave it untouched. In partaking of it, he would show a spirit of selfishness, and become a sinner. Only this one restriction hedged him about. Even the possibility of temptation was confined to the investigation of the forbidden tree; and transgression could begin only by eating its fruit. Viewing the situation at this distance from the beginning of human history, it would seem that transgression could have been avoided. And so it could, as the conditions for obedience were made very favorable. Yet Adam failed, as the sequel will show; and all his children have likewise failed to yield perfect obedience. The Biblical account of the temptation and fall is told in simple story. It is this: The serpent of Eden was used by the tempter as a medium to beguile Eve, the mother of the human race. After yielding to his sophistries, she approached Adam, her husband, with fruit in her hand from the forbidden tree; and he, too, ate of it. This incident brought them both into the transgression. The serpent used great skill in his arguments, and by his wily reasonings made Eve think that she was listening to wonderful truth. He asserted that the fruit of the forbidden tree contained the elixir of wisdom, and man must eat of it in order to become wise. He further declared that instead of death's coming to man in case he ate of the tree, he would become as a god, knowing good and evil. This, he said, was a condition greatly to be desired. The argument seemed so plausible that it was accepted and acted upon. But the devil's promise, "Ye shall be as gods, knowing good and evil," was worded purposely to deceive them. They knew good before eating the fruit. Evil, and a knowledge of it, followed in the wake of their transgression; but the only knowledge which came through disobedience was that which was earthly, sensual, devilish. This took the place of that which had come from above,—love, joy, and peace. The result was a mixed state of good and evil, with the evil greatly in the ascendancy. The fatal step from innocency to sin having been taken, joy gave place to sadness, as the glory of day glides into darkness with the setting of the sun. Trembling with fear, the guilty pair endeavored to hide among the trees of the garden, because the presence of their Maker was to them like devouring fire. While abiding faithful they had been happy and free, but under transgression all was changed. They were now slaves to fear. No resolution which they could make, nor hiding-place which they could seek, would annul the fact of their sad condition. It surrounded them even in the fragrance of their own floral home. It was impossible for them to undo its reality. They were in sin, and sin must bring suffering. It was therefore better for the Lord to return them to dust, whence they had been taken, because unorganized dust can not suffer. So for sinful man's sake came the necessary sentence, "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return." Gen. 3:19. It was love that returned man to his original elements. The purpose of God is that man may be recast, and so made new; but to do this it is essential to eliminate the evil, that the very scars of misery may be removed. The earth sympathized with man's sorrow, and shared in the curse of sin. For man's sake it took on barrenness, making more labor necessary in obtaining support from the soil. Toiling and sweating are better than a life of idleness. Labor gives health and strength. It occupies the time of the industrious, and leads them in ways that are good. Sweet sleep follows labor, and strength comes through proper exercise. Since the curse has fallen upon the earth, every honest step taken in climbing the hills of difficulty, carries one heavenward, bringing him nearer his Maker. Afflictions often make friendships, and these in their turn bring help. Sweetest comforts come from sorest trials. Richest fruit may be gathered from the knottiest trees. The most fragrant flowers are oftentimes plucked from the sharpest thorns. The most rugged road is frequently the nearest way home. Tears of grief often wash the eyes, and make the vision clearer to see besetting dangers. "Go, then, worldly fame and pleasure; Welcome sorrow, care, or grief, If you only bear the treasure Of enduring, sweet relief."