I need not show that God so far marks all sins in all persons, as to see them, know them, disallow them, and to be displeased with them. This cannot be denied without taking away of all grounds of his fear and Worship. To deny it, is all one as to deny the very Being of God; deny his Holiness and Righteousness, and you deny his Existence. But there is a day appointed, wherein all the men of the world shall know, that God knew and took notice of all and every one of their most secret sins. There is then a double marking of sin in God, neither of which can be denied in reference unto any sins, in any persons. The first is Physical, consisting in his omniscience whereunto all things are open and naked. Thus no sin is hid from him; the secretest are before the light of his countenance. All are marked by him. Secondly, Moral; in a displicency with, or displeasure against every sin, which is inseparable from the nature of God, upon the account of his Holiness. And this is declared in the sentence of the Law, and that equally to all men in the world. But the marking here intended, is that which is in a tendency to Animadversion and punishment according to the tenor of the Law. Not only the sentence of the Law, but a Will of punishing according to it is included in it. If saith the Psalmist, thou the great and dreadful God, who art extolled by thy glorious name Jah, shouldst take notice of iniquities, so as to recompense them unto sinners that come unto thee according to the severity and exigence of thy holy Law. What then? It is answered by the matter of the Proposal, who can stand? That is, none can so do; [Greek or Hebrew] says Chrysostom; This WHO, is NONE. No man, not one in the world. [Greek or Hebrew] quis stabit, or consistet; who can stand, or abide and endure the trial? Every one on this supposition must perish, and that eternally. This the desert of sin, and the Curse of the Law, which is the Rule of this marking of their iniquity, doth require. And there is a notable emphasis in the interrogation, which contains the manner of the Inference. Who can stand? is more than if he had said, none can abide the trial, and escape ⟨p. 45⟩without everlasting ruin. For the Interrogation is indefinite; not how can I? but, who can stand?
I need not shew that God so far marks all sins in all persons, as to see them, know them, disallow them, and to be displeased with them. This cannot be denyed without taking away of all grounds of his fear and Worship. To deny it, is all one as to deny the very Being of God; deny his Holiness and Righteousness, and you deny his Existence. But there is a day appointed, wherein all the men of the world shall know, that God knew and took notice of all and every one of their most secret sins. There is then a double marking of sin in God, neither of which can be denyed in reference unto any sins, in any persons. The first is Physical, consisting in his omniscience whereunto all things are open and naked. Thus no sin is hid from him; the secretest are before the light of his countenance. All are marked by him. Secondly, Moral; in a displicency with, or displeasure against every sin, which is inseparable from the nature of God, upon the account of his Holiness. And this is declared in the sentence of the Law, and that equally to all men in the world. But the marking here intended, is that which is in a tendency to Animadversion and punishment according to the tenor of the Law. Not only the sentence of the Law, but a Will of punishing according to it is included in it. If saith the Psalmist, thou the great and dreadful God, who art extolled by thy glorious name Jah, shouldst take notice of iniquities, so as to recompence them unto sinners that come unto thee according to the severity and exigence of thy holy Law. What then? It is answered by the matter of the Proposal, who can stand? That is, none can so do; 〈non-Latin alphabet〉 sayes Chrysostom; This WHO, is NONE. No man, not one in the world. 〈non-Latin alphabet〉 quis stabit, or consistet; who can stand, or abide and endure the tryal? Every one on this supposition must perish, and that eternally. This the desert of sin, and the Curse of the Law, which is the Rule of this marking of their iniquity, doth require. And there is a notable emphasis in the interragation, which contains the manner of the Inference. Who can stand? is more than if he had said, none can abide the tryal, and escape ⟨p. 45⟩without everlasting ruine. For the Interrogation is indefinite; not how can I? but, who can stand?
