The latter clause of the text specifies the general characteristic of existence in the future world.  It is a mode of existence in which the rational mind “knows even as it is known.”  It is a world of knowledge,—­of conscious knowledge.  In thus unequivocally asserting that our existence beyond the tomb is one of distinct consciousness, revelation has taught us what we most desire and need to know.  The first question that would be raised by a creature who was just to be launched out upon an untried mode of existence would be the question:  “Shall I be conscious?” However much he might desire to know the length and breadth of the ocean upon which his was to set sail, the scenery that was to be above him and around him in his coming history,—­nay, however much he might wish to know of matters still closer to himself than these; however much he might crave to ask of his Maker, “With what body shall I come?” all would be set second to the simple single inquiry:  “Shall I think, shall I feel, shall I know?” In answering this question in the affirmative, without any hesitation or ambiguity, the apostle Paul has in reality cleared up most of the darkness that overhangs the future state.  The structure of the spiritual body, and the fabric of the immaterial world, are matters of secondary importance, and may be left without explanation, provided only the rational mind of man be distinctly informed that it shall not sleep in unconsciousness, and that the immortal spark shall not become such stuff as dreams are made of.

The future, then, is a mode of existence in which the soul “knows even as it is known.”  But this involves a perception in which there is no error, and no intermission.  For, the human spirit in eternity “is known” by the omniscient God.  If, then, it knows in the style and manner that God knows, there can be no misconception or cessation in its cognition.  Here, then, we have a glimpse into the nature of our eternal existence.  It is a state of distinct and unceasing knowledge of moral truth and moral objects.  The human spirit, be it holy or sinful, a friend or an enemy of God, in eternity will always and forever be aware of it.  There is no forgetting in the future state; there is no dissipation of the mind there; and there is no aversion of the mind from itself.  The cognition is a fixed quantity.  Given the soul, and the knowledge is given.  If it be holy, it is always conscious of the fact.  If it be sinful, it cannot for an instant lose the distressing consciousness of sin.  In neither instance will it be necessary, as it generally is in this life, to make a special effort and a particular examination, in order to know the personal character.  Knowledge of God and His law, in the future life, is spontaneous and inevitable; no creature can escape it; and therefore the bliss is unceasing in heaven, and the misery is unceasing in hell.  There are no states of thoughtlessness and unconcern in the future life, because there is not an instant of forgetfulness or ignorance of the personal character and condition.  In the world beyond this, every man will constantly and distinctly know what he is, and what he is not, because he will “be known” by the omniscient and unerring God, and will himself know in the same constant and distinct style and manner.