We must always supplement any doctrine of the Fall with a doctrine of human responsibility. The Bible is most explicit in this insistence. Its pages are crowded with the moral imperative for man. The thorn and the brier are on the earth; but they are not blamed, because they wait for the era of the good people. The whole creation groaneth and travaileth together in pain; but the creation is not blamed, because it waits for the revealing of the sons of God. The lion and the lamb do not lie down together; but they are not blamed, because they wait for the age of peace that can issue only from the hearts of men. The coin rolls into dust and shadow and is lost; we do not blame the coin. The sheep wanders into desert and darkness and is lost; we do not blame the sheep. The son goes off into the swine field and is lost; and we do blame the son. The coin and the sheep have no communings with self, no sense of guilt, no road of repentant return; but the son has all these. The Bible does utter its vigorous charge against man's sin; it is the ever-open court room into which the human conscience is summoned for judgment. The Book does not treat man as a machine whose cogs and wheels are moved only by outside force; nor does it treat him as a manikin, jerked hither and yon by irresponsible sensations; it rather dignifies him with personal responsibility. The Fall does not prevent climbing, if only man will take advantage of those gracious powers that are offered for his help. Emerson saw the meaning of this when he wrote his tribute to mankind based on its ability to respond to the moral order: So nigh is grandeur to our dust, So near is God to man, When Duty whispers low, "Thou must," The youth replies, "I can!" Words like "ought" and "should" and "must" have gone forth from the Bible and have fairly penetrated the moral consciousness of the race. No other book so honors human nature with a sublime call to responsibility. We now leave these general considerations and take up the several portions of the Scriptures with a view to ascertaining their contributions to a doctrine of man. The foundation of that doctrine is seen in the account of the creation. Whether that account be poem, parable, allegory, or history, its meaning for this special point is the same. The climax of the creation is man. God is represented as changing chaos into cosmos, separating waters and land, fixing sun and moon in their places, bringing verdure to the surface of the earth, assigning birds and beasts and fishes to their spheres, and then as giving to man a wide rulership. "God made man to have dominion"--that is the biblical word; and the ages have been telling how true that word is. The Bible theory and the facts of life join in a coronation of man.