II. In continuing the examination of this solemn subject, we remark as a second and further characteristic of the knowledge which every man will possess in eternity, that he will know _himself_ even as he is known by God. His knowledge of God we have found to be direct, accurate, and unceasing; his knowledge of his own heart will be so likewise. This follows from the relation of the two species of cognition to each other. The true knowledge of God involves the true knowledge of self. The instant that any one obtains a clear view of the holy nature of his Maker, he obtains a clear view of his own sinful nature. Philosophers tell us, that our consciousness of God and our consciousness of self mutually involve and imply each other[1]; in other words, that we cannot know God without immediately knowing ourselves, any more than we can know light without knowing darkness, any more than we can have the idea of right without having the idea of wrong. And it is certainly true that so soon as any being can intelligently say, "God is holy," he can and must say, "I am holy," or, "I am unholy," as the fact may be. Indeed, the only way in which man can truly know himself is to contrast himself with his Maker; and the most exhaustive self-knowledge and self-consciousness is to be found, not in the schools of secular philosophy but, in the searchings of the Christian heart,--in the "Confessions" of Augustine; in the labyrinthine windings of Edwards "On the Affections." Hence the frequent exhortations in the Bible to look at the character of God, in order that we may know ourselves and be abased by the contrast. In eternity, therefore, if we must have a clear and constant perception of God's character, we must necessarily have a distinct and unvarying knowledge of our own. It is not so here. Here in this world, man knows himself but "in part." Even when he endeavors to look within, prejudice and passion often affect his judgment; but more often, the fear of what he shall discover in the secret places of his soul deters him from making the attempt at self-examination. For it is a surprising truth that the transgressor dares not bring out into the light that which is most truly his own, that which he himself has originated, and which he loves and cherishes with all his strength and might. He is afraid of his own heart! Even when God forces the vision of it upon him, he would shut his eyes; or if this be not possible, he would look through distorting media and see it with a false form and coloring. "But 'tis not so above; There is no shuffling; there the action lies In his true nature: and we ourselves compelled, Even to the teeth and forehead of our faults, To give in evidence."[2] The spirit that has come into the immediate presence of God, and beholds Him face to face, cannot deceive Him, and therefore cannot deceive itself. It cannot remain ignorant of God's character any longer, and therefore cannot remain ignorant of its own.