is certainly equal to man's knowledge of himself. No man knows more of
his own heart than the Searcher of hearts knows. Up to this point,
certainly, the truth of the text is incontrovertible. God knows all that
man knows.

II. We come now to the second position: That _God accurately and
exhaustively knows all that man might, but does not, know of himself_.

Although the Creator designed that every man should thoroughly understand
his own heart, and gave him the power of self-inspection that he might
use it faithfully, and apply it constantly, yet man is extremely ignorant
of himself. Mankind, says an old writer, are nowhere less at home, than
at home. Very few persons practise serious self-examination at all; and
none employ the power of self-inspection with that carefulness and
sedulity with which they ought. Hence men generally, and unrenewed men
always, are unacquainted with much that goes on within their own minds
and hearts. Though it is sin and self-will, though it is thought and
feeling and purpose and desire, that is going on and taking place during
all these years of religious indifference, yet the agent himself, so far
as a sober reflection upon the moral character of the process, and a
distinct perception of the dreadful issue of it, are concerned, is much
of the time as destitute of self-knowledge as an irrational brute itself.
For, were sinful men constantly self-examining, they would be constantly
in torment. Men can be happy in sin, only so long as they can sin without
thinking of it. The instant they begin to perceive and understand _what_
they are doing, they begin to feel the fang of the worm. If the frivolous
wicked world, which now takes so much pleasure in its wickedness, could
be forced to do here what it will be forced to do hereafter, namely, to
_eye_ its sin while it commits it, to _think_ of what it is doing while
it does it, the billows of the lake of fire would roll in upon time, and