personality; and when this error begins to die out, I can hold on for a time to another error, — namely, that God is a person, if I am not.
I am aware that a lie would not be a lie unless it claimed to be Truth. Hence the necessity of my claim to resemble Truth; or to make Truth look like me, a lie. In either case, I can succeed as error.
My origin was darkness. I went up “a mist from the earth” (Gen. ii. 6); and I declared that the Lord made, out of the dust of the ground, a man. I know the truth, that there is no matter in Spirit from which to create matter, — and no evil in good, from which to create evil; but having denied the Substance of Truth, Spirit, I name their opposites — error and matter — Substance.
I assert this matter to be sentient with Soul, thus putting this life-giving Infinite inside of a life-destroying finite.
My main point is to avoid being found out in this gross miscreation, and avoid having my man return to dust, as Truth declares he shall. So I call Soul a sinner; and, by a miraculous metamorphosis, convert it into a good soul, — just before it is driven out of matter, because of sin and imbecility, and sent straight into the power and perfection of Spirit.
Because of the error, or lie, that I have grafted into the premises of mortal man, it must follow, in the conclusion, and this man be accursed by Wisdom. So I shall recover my ground on another proposition, as false as my first, saying: “For God doth know, that in the day ye eat thereof your eyes shall be opened, and ye shall be as gods, knowing good and evil.” (Gen. iii. 5.)
My second lie is the error I shall charge upon Truth: namely, that God, Spirit, made man material, but upright; that then man made himself up wrong; but that the unerring Principle of creation pardons mistakes, instead of destroying them, and accepts the original error.
