evil, then his destruction comes through the very knowledge caught from God, and the creature is punished for his likeness to his Creator.
God is commonly called the sinless, and man the sinful; but if the thought of sin could be possible in Deity, would Deity then be sinless? Would God not of necessity take precedence as the Infinite Sinner, and human sin become only an echo of the divine?
Such vagaries are to be found in heathen religious history. There are, or have been, devotees who worship not the Good Deity, who will not harm them, but the Bad Deity, who seeks to do them mischief, and whom therefore they wish to bribe with prayers into quiescence, as a criminal appeases, with a money-bag, the venal officer.
Surely this is no Christian worship! In Christianity, man bows to the Infinite Perfection, which he is bidden to imitate. In Truth, such terms as divine sin and infinite sinner are unheard-of contradictions,—absurdities; but would they be sheer nonsense, if God has, or can have, a real knowledge of sin?
