The main scope of Christ in this place is to aggravate the sin against the Holy Ghost.1 But to compare it with a small light sin, is no aggravation. Wherefore, I rather take this title (Son of Man) in a contrary sense, not in way of extenuation, but of aggravation: whereunto it tendeth, if this title be taken as setting forth on the one side the low degree of humiliation, whereunto Christ descended for our sakes, together with the unspeakable love of God, in giving his only begotten Son to be a Son of Man; and on the other side mans light account, or rather plain contempt of Christs abasement, and of Gods kindness: as if more largely and distinctly it had been thus said, Though men, not in thought only, but by word and deed also, dishonour and blaspheme him, who is not only the Almighty Creator of all things, but also the merciful Redeemer of mankind, who being the eternal Son of God, for mans sake became a Son of Man, and from the highest heavens descended into the lowest parts of the earth, to deliver them, who through fear of death were all their life time subject to bondage, yet may this sin and this blasphemy be forgiven. To illustrate this with the forenamed similitude;2 Suppose a Kings subject be a galley-slave, and to redeem him, the King send his only son, and this son become a poor slave to deliver that subject, and yet that subject speak against, revile, and evil entreat this Prince, is not this more then monstrous ingratitude? And is it not admirable goodness in the King and Prince to forgive that ingratitude?⟨p. 593⟩ This is that goodness of God which is intimated under this phrase, Whosoever shall speak a word against the SON OF MAN, it shall be forgiven him.
The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost.1 But to compare it with a small light sinne, is no aggrauation. Wherefore, I rather take this title (Sonne of Man) in a contrary sence, not in way of extenuation, but of aggrauation: whereunto it tendeth, if this title bee taken as setting forth on the one side the low degree of humiliation, whereunto Christ descended for our sakes, together with the vnspeakeable loue of God, in giuing his onely begotten Sonne to be a Sonne of Man; and on the other side mans light account, or rather plaine contempt of Christs abasement, and of Gods kindnesse: as if more largely and distinctly it had been thus said, Though men, not in thought only, but by word and deed also, dishonor and blaspheme him, who is not onely the Almightie Creator of all things, but also the mercifull Redeemer of mankind, who being the eternall Sonne of God, for mans sake became a Sonne of Man, and from the highest heauens descended into the lowest parts of the earth, to deliuer them, who through feare of death were all their life time subiect to bondage, yet may this sinne and this blasphemie be forgiuen. To illustrate this with the forenamed similitude;2 Suppose a Kings subiect be a gally-slaue, and to redeeme him, the King send his only sonne, and this sonne become a poore slaue to deliuer that subiect, and yet that subiect speake against, reuile, and euill intreate this Prince, is not this more then monstrous ingratitude? And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude?⟨p. 593⟩ This is that goodnesse of God which is intimated vnder this phrase, Whosoeuer shall speake a word against the SONNE OF MAN, it shall be forgiuen him.
- 1Post universalem commenmorationem omnium peccatorū, omnisque blasphemiae, eminentius voluit exprimere blasphemiam quae fit contra filiu•t hominis. Aug. Serm. 15. de verb. Dom.Post vniuersalem commenmorationem omnium peccatorū, omnisque blasphemiae, eminentius voluit exprimere blasphemiam quae fit contra filiu•t hominis. Aug. Serm. 15. de verb. Dom.
- 2Simile.
