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.

We do not sufficiently consider and ponder the elements of anguish that
are sleeping in the fact that in eternity a sinner _must_ know God's
character, and therefore _must_ know his own. It is owing to their
neglect of such subjects, that mankind so little understand what an awful
power there is in the distinct perception of the Divine purity, and the
allied consciousness of sin. Lord Bacon tells us that the knowledge
acquired in the schools is power; but it is weakness itself, if compared
with that form and species of cognition which is given to the mind of man
by the workings of conscience in the light of the Divine countenance. If
a transgressor knew clearly what disclosures of God's immaculateness and
of his own character must be made to him in eternity, he would fear them,
if unprepared, far more than physical sufferings. If he understood what
capabilities for distress the rational spirit possesses in its own
mysterious constitution, if when brought into contact with the Divine
purity it has no sympathy with it, but on the contrary an intense
hostility; if he knew how violent will be the antagonism between God's
holiness and man's sin when, the two are finally brought together, the