1. Consider that the knowledge of Christ as fully God and fully man in one Person is the most useful object of our contemplations and affections (1, 312–314). Christ’s identity as the God-man places him in a unique position to make your redemption possible. He also reveals the glory of God to your understanding in a unique manner.

2. Diligently study the Scriptures with the express purpose of finding the glory of Christ in them (1, 314–316). The Scriptures assert that Christ is their central object (Lk. 24:26–27, 45–46; 2 Cor. 3:13–16). The three primary ways that Christ is revealed in the Old Testament is by direct descriptions of his Person and his incarnation, by prophecies concerning him, and by the Old Testament ceremonies of worship (Owen richly expands each of these). Too often Christians read the Old Testament in a manner that is no better than the Jews. Even if we do not see Christ in everything in the Old Testament, we must be careful to take our knowledge of Christ with us while reading the Old Testament.

3. Meditate frequently upon the knowledge of Christ that you have already obtained, both from Scripture and from sermons (1, 316–317). Failing to use and to build upon the knowledge of Christ that we have already received is the “fundamental mistake” standing behind the lack of spiritual growth among so many Christians. This is the error of treating the doctrines of Christ as fundamental and basic, thus taking them for granted. Owen adds that although we must not isolate ourselves from the world, we must love solitude as well. Without some measure of regular solitude, meditation upon the Lord Jesus Christ is impossible.

4. Do not simply rely upon fixed times set aside for meditation, but think upon Christ at every possible occasion throughout the day (1, 317–320). This is particularly important during those seasons in which Christ “withdraws” himself from our “spiritual experience.” If we know what it is like to “miss” Christ sometimes, then we should take comfort from the fact that this means that we have truly known what it is to have fellowship with him. When the comforts of communion with Christ diminish, we must seek him with the desperation with which a thirsty man seeks water. Christ acts in this way for our good, since his withdrawals increase our dependence upon him and the fervency with which we seek him. The truth is that Christ is always near to us, but “the principal actings of the life of faith consist in the frequency of our thoughts concerning him” (1, 319).

5. Accompany your thoughts of Christ with admiration, adoration, and thanksgiving (1, 320–322). The more we contemplate our divine/human Lord, then the more we shall realize that he is beyond the limits of our comprehension. This should lead us to love the Lord Jesus Christ with every faculty of our souls. In heaven, we shall exercise all of the faculties of our souls simultaneously in the worship and service of Christ, but in this world both our understanding and our strength is incomplete. Therefore, sometimes our thoughts of Christ should lead to admiration, others to adoration, and still others to thanksgiving according to our understanding and our capacity. You must never lose sight of the fact that the purpose for which you know Christ is worship.

Owen closes this section with the useful reminder that meditation upon the glory of the Person of Christ only occurs in the context of a heavenly-minded life. This is an important thought. Perhaps one reason why meditation is so hard for us is that we have not set our minds on things above where Christ is seated at the right hand of the Father in everything that we set our hands to (Col. 3:1–2). Meditation upon the glory of Christ is a jarring and painful interruption when our minds are trained to run along the well-worn grooves of our earthly routine. Let us never forget that we are pilgrims and strangers in the world! Let us never be surprised at the difficulty of heavenly-mindedness on this side of glory! Let us make use of means to help us contemplate the glory of our Savior more fully! And may we come to our heavenly Father who is able and ready to help us to meditate upon the glory of his Son through the power of the Holy Spirit!

Now available for pre-order and will be available as of April 15th from Reformation Heritage Books where you can also read chapter 1 as a .pdf here.

Endorsements:

“For creedal and confessional Christians, the clause in the Apostles’ Creed ‘he descended into hell’ is important, but sometimes puzzling. Even as intelligent lay folk often struggle to articulate a brief, cogent, accurate reply as to its precise meaning, they may not fully appreciate the history of discussion behind the phrase, or the origins and function of its inclusion in what is probably still, liturgically, the most widely used creed in the Reformation churches. Daniel Hyde has come to the rescue with a brief, helpful, historical, biblical, and pastoral treatment of this clause, and the crucial theological truth it is designed to propound and protect. I warmly commend it to the Christian reader.”

— Ligon Duncan, Senior Minister, First Presbyterian Church, Jackson, Mississippi and Adjunct Professor of Theology, Reformed Theological Seminary

“Every pastor knows that sinking feeling when the congregation recites the ‘descent into hell’ clause of the Creed. What do we say to them? Written for laypeople and pastors alike, this slim volume not only gives us a good answer; it offers a terrific summary of broader Christian reflection. Danny Hyde convincingly argues that, far from an idle question, our Lord’s descent into hell is a precious facet of the gospel.”

—Michael S. Horton, J. Gresham Machen Professor of Systematic Theology and Apologetics, Westminster Seminary California (Escondido, CA)

For Goodwin, the title of ‘the Word’ (ho logos) is not a reference to Christ being the thought or counsel of the Father’s mind since this ‘inclines too much unto the Notion of Plato, and other Heathen Philosophers’ (Of the Knowledge, 60). Goodwin is not unaware that the logos title had been used before John’s time by various Greek philosophers. However, in Goodwin’s mind, John refers to Christ as ‘the Word’ (logos) not because of Greek influences but because of the evidence in the Old Testament itself.

As a result, both Philo and Plato, by using the terminology of ‘ho logos’, are guilty of stealing ‘their knowledge from the Jews, and vend[ing] it as their own’ (Ibid, 62). Goodwin shows that the title, ‘the Word’, was used by the Jews, as a reference to the Messiah, in the Aramaic Targums, what Goodwin called the ‘Caldee Paraphrasts’ (Ibid). So, for example, Goodwin quotes the Isaiah Targum (Isa. 45:17) which makes several references to the divine Word (Memra). Hence, ‘Israel is saved by the Memra of the LORD with an everlasting salvation’. The KJV, based on the Masoretic Text (MT) in the OT, reads: ‘But Israel shall be saved in the LORD with an everlasting salvation’ (Isa. 45:17). Moreover, the MT text of Hosea 1:7 (… and will save them by the LORD their God …) is transliterated by the Aramaic Targum as ‘I will redeem them by the Word of the Lord their God.’

Referring to Christ as ‘the Word’, then, is Christologically loaded in terms of his divinity because of how the Aramaic Targums make use of the title, ‘the Word’ (Owen, 21:354). Not only, then, does the immediate context of John 1 show that Christ is the divine Word who existed in eternity, but the very fact that John calls Christ ‘the Word’ is evidence in itself for the deity of Christ because of how the Jews would have understood such terminology.

Sermon 2 treats Matthew 4:2–4. As with sermon 1, Manton follows the classic Puritan plain style of preaching, opening with the basic scope of the text, structuring his sermon along the lines of the text itself, deriving doctrines, and offering uses of those doctrines for his hearers’ souls’ sake.

Under the heading, “The Occasion,” Manton delves into the depths of catholic Christology in dealing with Christ’s forty days and nights of fasting. This reveals his true humanity, since Christ “submitted to all our sinless infirmities,” and his divinity, since it “enabled him to continue . . . without eating or drinking anything” (Works 1, 267). Here Manton shows us how we can preach the intricacies of Chalcedonian Christology all the while doing so in a way that is understandable and experiential. Not only this, Manton shows us that it is necessary to know our theology and to preach that theology when it arises from the text.

Under the heading, The Temptation Itself,” Manton exposits the devious ways of Satan so well, but all the while doing so to highlight the true sufferings of our Savior as well as our need to be on guard for his wiles. For example, Manton gives a general proverbial statement concerning the Devil’s work in tempting Christ when he was hungry: “Satan fits his temptations to men’s present case and condition” (Works 1, 268). One of the wonderful things Manton points out is that this temptation of Satan was intended “to weaken his [Christ's] confidence in the care and love of God’s fatherly providence” (Works 1, 270). We don’t think enough of the fact that as our truly human elder brother, Jesus needed to trust in the Lord. In doing so, he lays a foundation for our doing so as well!

Under the heading, “Christ’s Answer,” Manton may sound moralistic to our overly-sensitive biblical-theological/redemptive-historical ears, when he speaks of Christ’s answering Satan with Scripture: “This answer is not given for the tempter’s sake, but ours, that we may know how to answer in like cases, and repel such kind of temptations” (Works 1, 272). But is it not the point of the biblical-theological movement that because of our union with Christ we live out of Christ? If Christ answered the Devil with Scripture, we who are in union with him need to do as he did: “It is no longer I who live, but Christ who lives in me” (Gal. 2:20).

In conclusion, Manton offers five “observations” from the text that are theological and practical in nature. Again, here is where Manton is so good. He exposits the text and he applies the text.

1. “God may leave his children and servants to great straits” (Works 1, 273).
2. “The devil maketh an advantage of our necessities” in order to tempt us “to unlawful means to satisfy our hunger . . . to question our adoption . . . to draw us to a diffidence and distrust of God’s providence” (Works 1, 273–274).
3. “In tempting, Satan pretendeth to help the tempted party to a better condition” (Works 1, 274–275).
4. “Satan’s first temptations are more plausible,” meaning, he tempts us with little things that don’t sound so bad at first (Works 1, 275).
5. “There is no way to defeat Satan’s temptations but by a sound belief of God’s all-sufficiency, and the nothingness of the creature” (Works 1, 275).

The Puritan, Thomas Goodwin, affirms that Adam possessed the Spirit in Eden.  Goodwin suggests that the Spirit “was in Adam’s heart to assist his graces, and cause them to flow and bring forth, and to move him to live according to those principles of life given him (6:54)”  There are, however, differences between his having the Spirit and ours!  The emphasis in our experience is, of course, Christological; we receive the risen exalted Spirit of Christ (Rom. 8:9) who dwells in our hearts by faith (Eph. 3:17), which happens to be the best way to discuss the ordo/historia salutis problem in my opinion.

Goodwin adds: “We have the Spirit upon Christ’s account, in his name, purchased by him, as whom he had first received, also purchased as the head of the church” (6:55).  So, on account of Christ being made Lord of the Spirit, the Holy Spirit is referred to as “the Spirit of Christ” (Rom. 8:9) and the “Spirit of the Son” (Gal. 4:9).

Adam retained the Spirit according to the tenor of the covenant of works (Do this and live).  Interestingly, Goodwin argues that “as by one act of disobedience he forfeited life (“Cursed is he that continueth not in all things”), and so in like manner the Spirit was forfeitable by him upon the same terms” (6:55).   However, in the case of a Christian the Spirit is given by promise; it is an absolute gift, “and not upon conditions on our parts, but to work and maintain in us what God requires of us” (6:55).

Goodwin again adds: “The gift of the Spirit is not founded upon qualifications in us, to continue so long as we preserve grace in our souls, and do not sin it away” (6:55).  We receive the Spirit in the same way that Christ received the Spirit: “by election”.  And, because it is on account of election, the Spirit is given without conditions, but to work conditions.

In Goodwin’s mind, then, Adam’s obedience wasn’t strict obedience performed in the power of his human faculties; his obedience, rather, was performed according to the operations of the Spirit, but perseverance in full obedience was not the natural outworking of possessing the Spirit.  That is to say, posse peccare was still a very real threat, despite the Spirit’s presence.  Thus, there is an analogy between Adam and Christ when it comes to obedience performed in the power of the Spirit.  The difference, however, is that Christ received the Spirit “without measure” and did not fail, whereas Adam received the Spirit in measure and did fail!

I wonder if anyone knows whether Meredith Kline’s “strict justice” view of the CoW has any room for the Holy Spirit (assisting?) in Adam’s obedience?  (An honest question, not a rhetorical one)

Some questions that arise from understanding the Adam-Christ parallels are these:

1. Was Adam made in a covenant or made for a covenant? Was Adam first made under law and then God entered into covenantal dealings with him?  Can we even begin to make the analogy with Christ who first took on the terms of the covenant (i.e. pactum salutis) and was then “born under the law” (Gal. 4:4)?

2. Christ was the man of the Spirit par excellence.  Owen writes: “The only singular and immediate act of the person of the Son on the human nature was the assumption of it into subsistence with himself” (Works, 3:160).   All other acts on the human nature were done in the power of the Spirit (see Lk. 1:35; ch. 4; Matt. 12; Acts 10:38; Heb. 9:14).  So, was Adam the man of the Spirit, at least in some way?  Has anyone ever considered the work of the Spirit on Adam?

3. Christ’s merit was covenantal; he earned heavenly life for his people.  The efficacy of the work was tied to the value of the person, the God-man.  Was Adam able to earn heavenly life or just earthly bliss? Reformed theologians are divided on this question.  How strict is the analogy between the two?

4. If Christ had faith, did Adam also have faith?  That Adam lived by faith does not mean that we jettison the covenant of works, in my opinion.  As Bavinck argues, “faith for Adam and Christ was nothing other than the act of clinging to the word and promises of God” (RD, III.312).

5. Adam was a prophet, priest, and king; so, too, was Christ. Is anointing fundamental to the office of King?

Among his expositions of Scripture are “Christ’s Temptation and Transfiguration Practically Explained and Improved in Several Sermons” (Works 1, 258–336). In Sermon 1 on Matthew 4:1, Manton followed the classic Puritan plain style of preaching, opening with the scope of the text, structuring his sermon along the lines of the text itself, deriving doctrines, and offering uses of those doctrines for his hearers’ souls’ sake. This sermon is full of biblical imagery, doctrine and comfort. Listen to this line as Manton expounded the lesson that temptations come not by chance but from God himself: “If tempted, when we are in Satan’s hand, remember Satan is in God’s hand” (Works 1, 259). Beautiful! Sounds like Luther’s famous line, “The devil is God’s devil.”

In expositing the point that Christ’s temptation occurred immediately before he entered his prophetical office, Manton offers the following lesson: “Experience of temptations fits for the ministry” (Works 1, 261). Manton did not merely moralilze this principle out of thin air to perk up his congregations’ attention, but he derived it from the Christology of the text itself. His point was that we as ministers are prepared for the ministry just as Christ was prepared for his prophetic office by means of temptation. Why? What was the purpose of Christ’s being tempted first, and congruously, what is our purpose in undergoing temptations? God’s purpose for Christ as for us was “for the recovery of poor souls out of their bondage into the liberty of the children of God” (Works 1, 261). In a word, Christ was tempted that he might help those who are tempted. And the same is true of us as ministers of the gospel. We cannot help those in bondage to sin unless we ourselves know what it is to be filthy, depraved sinners who constantly feel the Devil’s breath upon the back of our necks. Manton went on to say that God gave his Son to temptation by the Devil that “he should experimentally feel the power of the tempter” that assaults and endangers our souls (Works 1, 261).

Have we as ministers come to grips with just how depraved our sinful nature is? Are we in a constant and conscious war with Satan? We must for we minister best what we know and need ourselves. As Manton concluded:

Ministers should not only be men of science, but of experience.

Incidentally, this may be one of the most edifying posts from my previous blog and yet it did not receive the readership that I had hoped for.  Indeed, my review of “The Law is Not of Faith” or my response to Bruce McCormack on Enns controversy at WTS generated a massive readership, which shows, of course, that people are generally more interested in a good debate than devotional literature.  Sad, really.

Anyway, below I have summarized a small portion of Goodwin’s work on Christ’s heart in Heaven towards sinners on earth. Enjoy, I hope!

Demonstrations [of Christ’s love to his people] from passages and expressions after his resurrection:

Christ’s resurrection was his first step into glory, an entrance into it. Having established Christ’s love while on earth to sinners in the preceding discourse (Jn. 13-17), Goodwin now speaks of Christ’s love to sinners in his post-resurrection state, which is even more magnified.  All of Christ’s disciples had acted in a most unworthily manner towards Christ when he was “performing the greatest act of love towards them” (4:104). Goodwin continues, “God often orders it, that when he is in hand with the greatest mercies for us, and bringing about our greatest good, then we are most of all sinning against him …” (Ibid).

Now, if the disciples would not know him in his sufferings, would we not expect that Christ would rebuke them for their faithlessness and falsehood? “But there is no such matter” says Goodwin (see Jn. 20:17). Even though the disciples were ashamed of Christ, Christ was not ashamed to call them brothers (Heb. 2:11).

In fact, Christ excels Joseph in this instance. Joseph reminded his brothers of their unkindness, but not so Christ. Moreover, there was no reminding the disciples of the work Christ had just carried out; rather, he “hastens to heaven as fast as he can to do another” (4:105).

Regarding those poor sinners, those full of thoughts of their own sins, who “know not how they shall be able at the latter day to look Christ in the face when they shall first meet him” (Ibid), Goodwin uses this treatise to comfort them. “But they may relieve their spirits against their care and fear, by Christ’s carriage now towards his disciples, who had sinned against him. Be not afraid, “your sins will he remember no more.”

Demonstrations from passages at and after his ascension into heaven:

When Christ blessed his disciples (Luke 24:50ff.) it was his last act before being carried up into heaven. The meaning of this benediction, similar to the blessing God gave to Adam and Eve, “bidding them ‘increase and multiply’” (4:107), carries with it a blessing to all mankind that were to come of them.

Upon Christ’s ascension into heaven, he instantly poured out his Spirit (Acts 2:33; Eph. 4:8). This Spirit is still in our preaching and praying (Heb. 12:25 & Rom. 8:26); it persuades us of Christ’s love. The Spirit prays in us, because Christ prays for us. The Spirit is an intercessor on earth, because Christ is an intercessor in heaven.

Now that Goodwin has laid the foundation, he proceeds to look at Christ’s work in heaven and how that speaks of his great love for us (Heb. 4:15).

Goodwin spends the bulk of his time speaking of Christ’s love for us as he is in heaven. The first intrinsical demonstration of Christ’s love is drawn from the influence all the three Persons have for ever into the heart of the human nature of Christ in heaven and how that is therefore inclined toward us.

God the Father: the Father has given a perpetual command to Christ to love sinners. As a result, Christ’s heart continues the same forever (compare Jn. 6:37-40 with Jn. 10:15-18). This plays out in the following manner: “Son, as you would have my love continue towards you, let me see your love towards me shown in being kind to these I have given you, ‘whom I have loved with the same love wherewith I have loved you,’ as you have it, (Jn. 17:23). As God would have us show love unto him by loving his children, so he would have Christ also shew his love towards him by loving us” (5:114-15). Christ’s failure to love his sheep, then, would amount to his own failure to love the Father; a sheer ontological impossibility. This love, however, is not forced but arises freely out of the very nature of Christ himself. God is love; and so if Christ be God’s Son in privileges, “then also his Father’s properties are natural to him, more natural than to us …” (4:115-16).

God the Holy Spirit: Christ was given the Spirit “without measure” while on earth; he rested upon him and in him. This Spirit still rests upon him in heaven says Goodwin. From this we note that the Holy Spirit dwelling in him continues, even in heaven, to make his heart graciously affected towards sinners (see Lk. 4:1,14,18; Matt. 12:18-19).

Goodwin attempts to prove this, knowing that all will candidly admit that Christ had sweet affections for sinners while on earth. But, even into heaven? We note that at Christ’s baptism God is well pleased with his Son which, together with God’s giving him the Spirit, is a reference to Isaiah 40. Thus Christ, being filled with the Spirit, has “in him such sweet affections towards sinners” (4:120). Indeed, the whole earthly ministry of Christ testifies plainly to this fact. Does the Spirit still rest upon Christ in heaven and are his affections thus still full of love towards sinners?

Goodwin firmly says that “it must never be said the Spirit of the Lord is departed from him, who is the sender and bestower of the Holy Spirit upon us” (Ibid). John 14:16 makes clear that the Spirit abides with believers for ever. How much more, then, does the Spirit abide upon Christ, the Head? Moreover, based on Acts 2:36ff., Goodwin argues that whatsoever we receive from Christ, he himself first receives in himself. “And so one reason why this oil ran then so plentifully down on the skirts of this our High Priest, that is, on his members the apostles and saints, and so continues to do unto this day, is because our High Priest and Head himself was then afresh anointed with it.

Another point of interest concerns Christ’s knowledge. As Mediator on earth he did not know when the Day of Judgment should be. But, now being glorified in heaven he does. Because Christ was the author of the book of Revelation (written, according to Goodwin, 60 years after Christ’s death and resurrection), he had to know that which, formerly, he did not know. This can be explained from the Spirit being given more fully to him, since knowledge is a fruit of the Spirit (4:121).

There are two things that could make God neglect sinners because he looks down from heaven where there is both glory and holiness: “his holiness, as they are sinners, and his glory, as they are … low creatures.” But, this is not possible with Christ for several reasons. Christ is the founder and subject of all relations; therefore he calls the church both his sister and his spouse (Song of Songs, 5:1 “I came to my garden, my sister, my bride”). Christ is also the pattern/example of all these relations as seen in Eph. 5. This union between Christ and his bride is seen principally in adoption – a significant theme in Goodwin’s writings. When a member or members of the family suffer, so, too does Christ based upon this living union.

Because Christ ever lives to intercede for us we can be sure of his love. The office of high priesthood is altogether an office of grace. “And as his kingly office is an office of power and dominion, and his prophetical office an office of knowledge and wisdom, so his priestly office is an office of grace and mercy” (4:127). The high priest in the OT went into the holy of holies because the mercy-seat in there showed forth reconciliation and atonement. This all was but a typical allusion of Christ’s office in heaven. The office of a priest is one of mercy and compassion coupled with faithfulness; an office that Christ fulfilled perfectly because he is a “faithful high priest” (Heb. 2:17).

The person of Jesus Christ is always coupled with his work; the work of Christ speaks of who he is in the same way that who he is speaks of the work he does. According to Goodwin, the “human nature of Christ in heaven hath a double capacity for glory, happiness and delight”(4:132-33).

The first is based upon his “communion with his Father and the other persons, through his personal union with the Godhead” (Ps. 16:11). This pleasure is complete, not needing an addition or diminution; it is “absolute and entire in itself” because it is the Son’s natural inheritance. Second, God has bestowed upon Christ another capacity for glory and pleasure; namely, “from his church and spouse, which is his body” (see Eph. 1:20-22).

In summary, as the Son of God Christ is complete by virtue of the Godhead of persons all sharing communion and fellowship; “but as an head, he yet hath another additional fullness of joy from the good and happiness of his members” (4:133). The former is personal and “due unto him”, the latter “acquired, purchased, and merited by his having performed that great service and obedience” (Ibid). Here Goodwin ends his explication.

Goodwin really starts to excel as he demonstrates Christ’s love for his church. Christ’s happiness and glory, in regards to his church (not his own personal glory), is increased as his chosen ones reap the benefits of his redemptive work; “so as when their sins are pardoned, their hearts more sanctified, and their spirits comforted,” then Christ comes to see the fruit of his labor and is comforted thereby. Indeed, Christ is much more pleased in this than his saints can be. Therefore, it is in Christ’s interest to “refresh them every moment” (Isa. 27:3). Christ bestowing good towards his bride results in his own increased happiness. Evidence for this comes from Eph. 5:28. “Christ in loving his church doth but love himself; and then the more love and grace he shews unto the members of that his body, the more he shews love unto himself” (4:134). What Christ does for his members, he does for himself; in fact, more fully for himself than for his sheep (Jn. 17:13, 22-23; cf. 15:9-11).

Heb 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.

We should not understand being able to sympathize with our weaknesses as metaphorical like we do of God in the OT who sometimes spoke “after the manner of men”. Notwithstanding this however, these affections of Christ are meant of his human nature and not his Godhead. “And so, that what before was but improperly spoken, and by way of metaphor and similitude, in the Old Testament … becomes verified and fulfilled in the truth of it …” (4:139).

The Christology of Goodwin, specifically his Person, is well summarized in these words, “But Christ having a human nature, the same for substance that ours is, consisting both of soul and body, although through glory made spiritual, yet not become a spirit” (4:140). As a result, he must have affections towards us, even more so than to angels. So, by Christ’s incarnation, the taking of human flesh, his compassions are true and real, “and not metaphorically attributed to him” (Ibid).

During Christ’s time on earth God prepared for him all sorts of afflictions and miseries in order “to frame his heart, when he should be in glory”. Christ’s heart is enabled, out of experience, to pity those, who like himself, are tempted and distressed. His human nature, in heaven, knows and remembers all that had once taken place and now takes place (Rev. 2:2 “I know your works”). Christ, as head of the body, is the “fountain of all sense and feeling in the body”; he remembers those in adversity, having been in adversity himself, and so is compassionate towards them.

We know, therefore, that Christ remembers our infirmities and has remembrance of his own. Also, the word “sympathize” signifies to suffer with us until we are relieved. The question may be asked, “How far does this affection extend and how deep does it reach?”

The answer: No man in this life can fathom.

Interesting Christological issues arise out of the above. God, in his nature, is said to be more merciful than Christ’s human nature. However, “the act and exercise of Christ’s affections is as large as God’s purposes and decrees of mercy are. And all those large affections and mercies … become human mercies, the mercies of a man unto men” (4:146).