7 ANY are the persons who have envied Isaiah, to whom personally the messenger from the throne said, "Thine iniquity is taken away, and thy sin is purged" (Isaiah vi. 7). They are ready to say, "Oh, if we heard the same." Many are the persons who have envied Daniel, to whom the Lord said, "Thou shalt rest, and stand in thy lot at the end of the days" (Daniel xii. 13). Daniel was thus assured of the future; with him it was to be at rest at death, and a lot, or portion (Josh, xv. 1, xvi. 1), in the inheritance of the saints on the morning of the resurrection of the just. And so also have such persons wished that their case were that of the man to whom, directly and personally, Jesus said, "Son, thy sins are forgiven thee" (Mark ii. 5); or that of the woman in Simon's house, whose ear heard the blessed declaration, "Thy sins are forgiven" (Luke vii. 48); or even that of the thief, "To-day thou shalt be with Me in paradise" (Luke xxiii. 43). These sinners were all of them personally certified of pardon and acceptance, and we are ready to think that it would be the height of happiness for ourselves to have, like them, a declaration of our personal forgiveness sounding in our ear. Now, ere we have finished our subject, we may be able (if the Lord, the Spirit, lead us into the truth set forth in the Word) to see that, after all, we may be as sure and certain of our pardon and acceptance as any or all of these—as sure as Isaiah, Daniel, the palsied man, the woman sinner, the dying thief, and, let us add, as sure of it as Paul was of Clement and other fellow-labourers having their names in the Book of Life (Phil. iv. 3). Nay, we may even discover that our certainty is in all respects higher than theirs was, being founded on something far better than one single announcement, which, in the lapse of time, might lose very much of its distinctness, and of its power.
Oh, how blessed to be able to point heavenward and say, "It is mine!"—to point to the throne and say, "He is mine who sitteth there !"—to look back and find your name in the Book of Everlasting love !—to look forward to the opening of the Book of Life, knowing that your name is in it!—to be able to anticipate resurrection, and to sing
"I know that safe with Him-remains,
Protected by His power,
What I've committed to His trust
Till the decisive hour.
"Then will He own His servant's name
Before His Father's face,
And in the New Jerusalem
Appoint my soul a place."
"We begin by noticing that Assurance is far oftener spoken, of than sought for. Many may be said, in a
■vague sense, to wish for it, who after all do not seek after it. Not a few of our communicants, men of knowledge and good attainment, men of high Christian profession, are rather disposed to evade the question, Are you sure of your salvation 1 They are content to go on in uncertainty. Some of these even spurn from them the suggestion of any one havingfullAssurance, branding the idea as Presumption. They quite mistake the meaning of Presumption, which is claiming what we have not been invited to, and are not warranted to take. They do not see that there can be no presumption in our taking whatever our God has invited us to accept; and that, on the other hand, if we decline taking what our God presents to us, we are assuming to ourselves a right to judge of the fitness and wisdom of His proceedings.
Such persons are not in right earnest about salvation and the favour of God. They take things easy. They admit that they may die to-day or to-morrow, and that they do not certainly know what is to become of them; and yet they are making no effort to ascertain. They admit that the favour of God is the soul's real portion, and that they, as yet, cannot speak of that being their possession and enjoyment; and yet they coolly go on day after day without anxious inquiry regarding it.
There are others who, from a wrong religious training, go on in a sort of doubt and fear, cherishing the idea that these doubts and fears are salutary checks to pride, and that they are, on the whole, as safe with the hope that all is right, as they would be with the certainty. We generally find that these persons are misled by confounding things that differ. They perhaps quote to you, "Happy is the man that feareth always" (Proverbs xviii. 14), not perceiving that the fear there is the "fear of the Lord" in which there is "strong confidence" (Proverbs xiv. 26). Or, perhaps, they quote the unhappy experience of some godly men who died without speaking anything about assurance—not knowing that those godly men longed for certainty, and reckoned it so desirable that their very estimate of its preciousness made them jealous of admitting that they themselves might be partakers thereof.
But the truth is, in too many cases, these persons do not care for the close fellowship of God into which Assurance leads the soul. They do not wish to bask in the beams of divine love. They wish merely to be safe at last. But if you would see how entirely different is the effect of a merely hoped for impunity, from that of certainty in regard to divine favour, read these two passages, Deut. xxix. 19, and 1 John iii. 3. In the former case the sinner says, " I shall have peace though I walk in the imagination of mine heart, to add drunkenness to thirst;" in the latter he says, "Every man that hath this hope in Him purifieth himself, even as He is pure."*
* Let it be observed that in the New Testament the grace of hope does not imply doubt, but signifies the expectation of the things which are yet future. Hence the hope in 1 John iii. 3, was thus stated in verse 2. "We know that when He shall appear we shall be like Him." Old writers used to quote a Latin saying, "Hope, as used of earthly things, is a word for a good that is uncertain; hope, as used of heavenly things, is a word for good that is most sure."
Once more, then, on this point let us ask attention to the fact that in the New Testament we have no encouragement given to doubts and uncertainties. The believers there are spoken of continually as having the joy of knowing the Saviour as theirs. No doubt there were in those days some believers who were not fully assured; but these were not meant to be any rule to us now that the Sun of Eighteousness has risen so gloriously; and, accordingly, no notice is taken of their case. On the other hand, we are ever meeting with such words as these spoken in the name of all disciples, "We know that if our earthly house of this tabernacle were dissolved, we have a building of God" (2 Cor. v. 1). "We know that we have passed from death unto life. We know that we are of God" (1 John iii. 14; v. 19). '" I know whom I have believed " (2 Tim. i. 12).*
But it is time to speak of what gives Assurance. Of course, we understand that this blessing, like the other blessings of salvation, every one, is the free gift of a
* The late Dr. Sievewright, of Markinch, in a sermon upon Eph. i. 13, has remarked:—" In those primitive times, an apostle could take for granted of a whole church that they all trusted. For, in writing to the Ephesians, does Paul make a single allusion to their unbelief? Or, does he employ a single exhortation in the way of persuasion to believe? Or, from beginning to end of his Epistle does he hint at such a thing as prevailing distrust? No; in those days Christian men no more thought of refusing to trust in the Saviour, than of denying the Word of Truth. But now, is it not a frequent case that a man shall go by a Christian name and practise Christian duties, and receive Christian privileges, for years together, while he is so far from trusting in Christ with the confidence of faith, that he shall not only confess himself destitute of truth, but sovereign God. It is the " God of hope" who gives it "through the power of the Holy Ghost" (Eomans xv. 13). But our present point of inquiry is, In what way does it please Him to give it to souls 1 All agree that Christ's person and work furnish the materials and groundwork of a sinner's acceptance, peace, assurance. "Peace" (says Isaiah xxxii. 17) "is the fabric reared by righteousness; yea, the office of righteousness is to give quietness and assurance for ever." But there is a difference of opinion and practice as to the way of using these ample materials. We begin with speaking of what we may call,
First, The Indirect, or Long Wat.
Those who try this way set themselves to ascertain "What am It" They seek to make sure that they have the marks and evidences of being new creatures in Christ, or at least the marks and evidences of having, beyond doubt, believed in Him. Divines have been wont to call this mode of Assurance "the Assurance of sense" because in it the person points to sensible proofs of his new nature, and thinks he may some time or other be able to shew such an experience of divine things, as puts it beyond doubt that he has believed and has
often express a fear lest full trust and confidence were an unwarranted and dangerous presumption? How strange this would have sounded in the apostles' time, when to trust in Christ, and to trust fully and for all salvation, was the very first exercise to which they called those who were awakened to seek in earnest for eternal life, and received the record of God concerning the way. The remarkable trust of the first Christians gave a perfection to their character we now seldom perceive."
found Christ. It is quite wrong, however, to apply the Scriptural term, "Assurance of hope" to this experimental sort of certainty; for Scripture means the assured belief and txpectation of things yet future, by that expression. We may call it, for clearness' sake, Assurance got by seeing effects produced. Divines often describe it as Assurance derived from the reflex acts of the soul.
(a) One form which this pursuit of Assurance in the long, or indirect way, takes is this,—it leads the person to put much stress on his own act of believing. In this case the person being much concerned about his state towards God, and fearful of mistaking the matter, says to himself, "I know that all assurance of salvation depends on my believing in Christ, and I think I believe; but what if I be deceiving myself as to my supposed believing 1" Haunted by this thought, he sets himself to remedy the danger by trying to convince himself that he has believed. And in order to make himself sure that he has faith, he resolves not to be satisfied till he sees the full fruits of faith. He puts such stress on his own act of believing, that he will not be content until he sees, by such effects as hypocrites could not imitate, that his is and has all along been genuine faith.
Now, we say to such—You are not taking the best way to have real fruit; for you are seeking fruit and effects from a selfish motive; you are not seeking holiness as an end, and for its own sake, but in order to use it as an evidence in favour of your sincerity. This kind of fruit is not likely to be the best, nor the most satisfactory. We say again—You are putting Assurance far off. It can only be at some distant future day that you arrive at any certainty by your method; for such fruits as you seek cannot be visible very soon. But we say again—You are by this method taking off your eye from Christ, to a great degree. For you try to believe, and then you look into yourself to see if you have believed. You look up to the Brazen Serpent, and then you take off your eye to examine your wound, and to see if the bites are really healing, that so you may be sure you have looked aright! Would a bitten Israelite have put such stress on his own poor act of looking? You are looking at Christ, and then looking away from Him to yourself. You are like a gardener who, after planting a tree or flower in rich soil, might be foolish enough to uncover the soil in order to see if the root had struck, and was really imbibing the moisture. Surely, better far to let the root alone, having once ascertained the richness of the soil, and allow the plant to spread out its leaves to the warmth of the sun. Keep looking on Christ, and the effects cannot fail to follow. (b) Another form that this same indirect method takes is somewhat similar. Those who adopt it do not expect Assurance at the outset, and say that it is presumption and pride in young believers to speak of being sure of their interest in Christ; for where is there time for them to have experience, or exhibit fruits? Such persons think that ripe, mature fruits of holiness alone entitle any one to say, "I know that I am in Christ," If we might so speak, they do not allow the newly en
grafted branch (though, really engrafted by the Heavenly Husbandman) to say, "I am in the vine,"—no, they say, wait till you have borne fruit, and then when the clusters appear on your boughs, you may be entitled to say, "I am in the vine." But not till then.
It is a favourite argument with such that, in 1 John iii. 14, the Apostle John says, We know that we have passed from death unto life, because we love the brethren.'' But this does not prove that this is the only way of knowing that we are passed from death unto life. It only shews that an aged and experienced saint, like John, thought it good some times to bring forward his own and his fellow-believers' brotherly love as a marked and unmistakable feature of their Christian character. It is very much as if he had said, " We believers know each other, as having passed from death unto life, by the love that fills our hearts toward each other." He is not speaking to the question, "Is this the first, or is it the only trust-worthy way, by which you know your interest in Christ 1 Surely, so far from this being the case, John would at once have said that he himself found rest in knowing the love of Him who begat, before he discerned in himself any love to those begotten of Him.
The truth is, this long and indirect way is properly the way by which others ascertain your standing in Christ. But there is another way for the person's self, of which we are yet to speak. Also; this way is good evenybr the person's self as confirmatory of the short and direct way, of which we are yet to speak. But still we say, if it were the only way, then farewell to
gospel-joy, except in the very rarest cases. For the more a soul grows in grace, the more that the believing man rests in Christ and drinks into His Spirit, just the more dissatisfied does he become with all his fruits; his holiness does not please him; he finds defects in it; he finds it mixed and impure; and the longer he lives the life of faith, he gets more and more keen-sighted in detecting blemishes in his graces.0 So that it is difficult indeed to say when a growing believer, ever jealous of himself, and his conscience becoming more and more tender, will accumulate such a heap of this gold, such an amount of really holy living, as will put beyond doubt, to his own mind, that he is a man between whom and Christ there exists the bond of union. If good works or holiness must be waited for ere faith can be known to be genuine, when are we to expect to attain to an amount or quality sufficiently satisfying?
If this were the only way of Assurance, we could not wonder that many should speak of it as necessarily a very rare attainment, and even as all but impossible. This, however, is not the only way; and we now turn from this way to the other, quoting, as we turn to it, the statement of the old Puritan writer, Brooks :—
* John Newton, in his sermon, "Of the Assurance of Faith,'' remarks—" If inherent sanctifioation, or a considerable increase of it, be considered as the proper ground of Assurance, those who are most humble, sincere, and desirous of being conformed to the will of God, will be the most perplexed and discouraged in their search after it. For they, of all others, will be the least satisfied with themselves, and have the quickest sense of innumerable defilements."
"Many of God's dear people are so taken Tip with their own hearts and duties, and graces, that Christ is little regarded by them, or minded; and what is this but to be more taken up with the streams than with the fountain? with the bracelets, and earrings, and gold chains, than with the husband 1 with the nobles than with the king 1" * And then he adds, "Dear Christian, was it Christ, or was it your graces, gracious evidences, gracious dispositions, gracious actings, that trod the wine-press of the Father's wrath?" And once more:—" These persons forget their grand work, which is immediate closing with Christ, immediate embracing of Christ, immediate relying, resting, staying upon Christ."
Let us turn then, to the Second, The Direct or Short
They who take this way, set themselves to ascertain "Who and what Christ is." The Holy Spirit, we believe, delights very specially to use this way, because it turns the eye of the sinner so completely away from self to the Saviour.
What we call the direct and short way, is that in which we are enabled by the Spirit at once to look up to Christ, the Brazen Serpent, and to be satisfied in looking on Him. This simple, direct Assurance is got by what we discern in Christ Himself: not by what we discover about ourselves. It is got by what we believe about Christ; not by what we know about our
* Brooks' Cabinet, p. 392.
own act of faith. We may (like "Poor Joseph")0 know nothing about our own soul's actings in believing, and yet we may so know Him on whom we believe as to find ourselves altogether at rest. In a word, this direct and immediate Assurance is found by my discovering that Christ, God-man, is the very Saviour for my needs and wants, my sins and corruptions; while all the time I may never be once troubled about the question, Am I sure that I believe, and that my act of faith possesses the right quality 1
I find it when the Spirit is taking the things of Christ, and shewing them to my soul; and I do not need to wait till He next shews me what is in me. Let us explain the matter more fully.
I have assurance that God accepts me the moment I see Ote fulness and freeness of Christ's work. My soul is enabled to see all the claims of justice satisfied at the cross; for there is completed obedience, there is the full penalty paid. At the cross there is room for any sinner, and the gospel invites me as a sinner among the rest to hear what the cross says. Does it not say to me, "Godman has provided an infinitely perfect righteousness,
* Some friends who came to see him wondered on hearing him always dwell on this, and this only, "Joseph is the chief of sinners, but Jesus came into the world to save sinners." They said, "But what say you of your own heart, Joseph? Is there no token for good about it? Have you closed with Christ by acting faith upon Him?" His reply was, "Joseph can act nothing. Joseph has nothing to say about himself but that he is the chief of sinners; yet, since it is a faithful saying that Jesus came into the world to save sinners, why may not Joseph be saved?"
and made it honourable for the holy God to embrace the Prodigal Son. Yonder, in the work of God-man, is a rock for the sinner's feet to stand upon—and this not a mere narrow point, hardly sufficient, but rather a wide continent, stretching out on every side." Surely there is room for me there? I feel it is enough! Self is forgotten in presence of this marvellous scene. What could satisfy the conscience better! What could speak peace like this! This is faith rising into Assurance while simply continuing to behold its glorious object.
And then, if any one try to disturb me by the suggestion, "How do you know that you are really believing what you recognise as so suited to your need ?"— my reply is simply this, "How do I know that I see the sun when I am in the act of gazing upon him in the splendour of his setting?" That glowing sky, and that globe of mild but ineffable glory cannot be mistaken, if anything is sure to the human vision.
The believer's own consciousness * (quickened of course by the Spirit) is sufficient, in presence of the cross, to assure him that he a sinner, is most certainly welcome to the bosom of the Holy One, who, pointing to the " It is finished," cries, " Eeturn to Me, for I have redeemed thee." Just look at it again. Your soul hears
* S. Rutherford, in a sermon on Luke viii. 22, says, "When I believe in Christ, that instinct of the grace of God, stirred up by the Spirit of God, maketh ine know that I know God, and that I believe, and so that I am in Christ, to my own certain apprehension." He then adds, that " this does not hinder other inferior evidences."
that The Father is well pleased with the full atonement of the Lord Jesus Christ, His Son. He condemns and rejects all your works, all your efforts, and your guilty person! but when you turn to His Son, our Substitute, His obedience and His suffering unto death are found most glorifying to the Holy One and His holy law. And while you are pondering the Father's delighted rest in Christ, who thus wrought all for us, your soul is "like the chariots of Amminadab;" in a moment, you feel your conscience has got rest, as if a voice from that atoning work had said, "Peace be still." Your sins, placed in God's balance, were outweighed by Christ's infinite merit; and, if so, your sins in your own balance are no less surely outweighed by the same weight of immense merit. What satisfies God, satisfies you.
Thus faith, as it gazes on its object, passes on to full Assurance. And if now, again, any one seek to disturb your calm rest by asking, "Are you quite sure that you do really believe what is giving you such rest 1"—what other reply could you give but this, "As well ask me, when I am enjoying and revelling in the glories of the setting sun, Are you sure your eye really sees that sun which you so admire 1"
I sit down and meditate on such a passage as John iii. 16, "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but should have everlasting life." The Spirit enables me to see in these words that God is testifying that no more is needed for my acceptance with God than what is found in Christ: and that all that Christ has done becomes mine upon my believing in Him. Belying on God's testimony, I ask no questions, I wait for nothing in myself (such as love, sorrow, or other feeling), but I think on what is in Christ, as the ground of my peace. And when I so muse, the fire burns—my soul is at rest.* And if, now, any one disturbs, or threatens to disturb, my calm enjoyment of my Father's love by hinting, "You should first, ere ever you venture to rest, be sure that you are really believing the things that are making you so glad;"—my reply to such an unseasonable interruption might be somewhat in the style of a writer who uses the following illustration. Suppose a nobleman condemned for high treason, and the day has come when he must die. But that morning, a document is put into his hand; it is a pardon from the king, on no other terms than that he accept it. He reads; as he reads, his countenance is flushed, his eye glistens, and in a moment he is full of joy. What think you of any one arresting the current of his joy by the suggestion, "Are you quite sure you are accepting the pardon 1 Is your act of repentance complete and thorough V "So; the man is engrossed with the certainties presented to his thoughts, viz., what the king freely gives to him; and
* Halyburton (Mem. chap, ii., p. 3) says, "A sweet and comfortable hope and persuasion of my own salvation was answerable to the clearness of the discovery of the way of salvation. The hope rose in strength, or grew weak, as the discoveries of the way of salvation were more or less clear and strong."
these certainties convey their own impression to his soul, —to wit, the certainty of his pardon.
Such is the direct way of Assurance. "We called it a short and an immediate way. Is it not so? We said, too, at the beginning, that it might turn out that, after all, we had a way of knowing our pardon and acceptance, superior in many respects to that by which on one occasion it was conveyed to Isaiah, and on another to Daniel, and on another to the palsied man, and to the woman-sinner, and to the thief. "We still adhere to our statement. For our way of knowing our acceptance, you see, is one that rests on unalterable facts, the significance of which cannot pass away or decay. If it decay from our souls for a time, we can revive it again by a renewed study of the facts that produced it at the first. Whereas the one utterance that assured Isaiah, Daniel, and those others mentioned might, in process of time, be found to fade somewhat in its vividness; and then the individual might say to himself, "Ah, what if I have over-estimated the meaning of the utterance! or what if I have forgot it in part 1 or what if my subsequent unworthiness have cancelled the promise?" In a dull, self-reproaching mood of mind, such a partial obliteration from the mind or memory of a single, solitary announcement is quite a possible occurrence; not to refer to other abatements, such as that the person in a case like Isaiah's might say to himself, ""What if it referred only to the past, but does not include what has happened since then?" But, on the other hand, our way of ascertaining our pardon and acceptance rests on unchanging and unchangeable facts,—facts for ever illustrious, facts for ever rich, in meaning, facts for ever uttering the same loud, distinct, full testimony to the sinner's soul. Yes, we have an altar, and the voice from that altar and its four horns may be heard distinctly from day to day as at first. Our altar is Christ; and this Christ died, rose again, went back to the Father, is interceding for us. These are the four horns of our altar! Let us take hold of any one of them, and lo! we see an accepted sacrifice before us, a sacrifice that speaks peace, that leads our conscience to rest, and makes our hearts leap for joy; for God is well pleased. We have God's Word reiterating in manifold ways a testimony to be believed; and so we find security against Satan's whispered suspicions.
And should anyone object, "Surely there have been many, very many, good men and eminent men of God, who did not take this short and direct way; " —let us remind such as may stumble at this fact (for it is a fact) of an anecdote which good old Brooks" has recorded. A minister, who had great joy in Christ, said on his death-bed regarding his peace and quietness of soul, "That he enjoyed these not from having a greater measure of grace than other Christians had, nor from any special immediate witness of the Spirit, but because he had more clear understanding of the covenant of grace." O Spirit of truth, give all Thy servants this clear understanding of the covenant of grace 1
* Cabinet, p. 113.
Nor must we fail to notice this immediate, direct, way is that which specially honours God and His beloved Son, inasmuch as it magnifies free grace. Here is the Lord's free love manifesting itself as so exceedingly free, that he will not ask the price of one moment's waiting or delay. Behold the cross, and at once be at rest! The excuses of the delaying sinner are swept away. Why wait, since all is ready? and where is there room for the plea that God's time for favour, and so great for favour as that of making you sure of acceptance, may not have come? God in Christ waits for you,* presenting and proffering to you an immediate welcome, immediate peace.
* It is a very common mistake to allege that God sometimes counsels us to wait. But, if wait be used in the sense of delay, or putting off immediate decision, we assert there is no passage in the Bible to countenance such an idea. Some quote Ps. xl. 1, "I waited patiently for the Lord," which is (see the margin), "In waiting, I waited," or "I eagerly waited." Now, not to insist on the fact that here the speaker is Christ our surety, we must remember that the Old Testament use of "wait," has not in it anything of the idea of procrastination, or delay, or contented waiting in our sense of the term. It always means eager looking, as when a dog looks up to his master's table for the crumbs, or as when the people waited for the priest coming out of the Holy Place, or as in Job xxix. 23, the anxious, intensely anxious, looking out for rain in sultry weather. This is the meaning, Micah vii. 8, "I will wait for the God of my salvation." This is the meaning, Hab. ii. 3, "Though it tarry, wait for it;" that is, if you do not see these things come to pass at once, if you do not see at once the Lord appear in His glory to overthrow His foes, yet look out for it anxiously! eagerly hasten on to that day. This is the way in which God's people "wait," spoken of in Ps. cxxx. 6, Isa. xi. 31. And so Lament, iii. 25, is the case of the desolate soul in affliction,
"What say you then, unassured soul? Are you still content? Assurance may be got in beholding stedfastly the Lamb of God; and is there no sin in your refusing to behold Him stedfastly? Want of Assurance leaves you in the awful position of being, on your own shewing, possibly still a child of Satan! And can you remain thus without alarm 1 And the world is passing away. You are dying men. Christ is coming quickly, coming as a thief in the night, coming in an hour that you think not; and you are not ready to meet Him at His coming. There are not less than 80,000 of our fellowmen dying every day; 80,000 have died to-day, 80,000 more shall die to-morrow, and you may be one of that number whom the scythe of death shall cut down as grass—and yet you are content to have only a vague hope! Content to be without Assurance! You are like the unhappy philosopher who said, "I have lived uncertain, I die doubtful, I know not whither I am going." Are things to continue thus with you any longer? Do the visions of an eternal hell never rise up before you? Are you never struck with cold fear
earnestly looking up and looking out for deliverance, though calm and resigned. Scriptural waiting ia not in the least like that of the careless, easy-minded soul, that pretends it is unwilling to anticipate sovereign grace. And when God Himself, in Isa. xxx. 18, is said to " wait to be gracious," the same idea of eager, earnest looking is implied. It is the intensely anxious waiting of the Prodigal's Father for the return of his son, for whose coming He is ever on the out-look. Most certainly, there is nothing in Scripture that countenances an unbelieving waiting for faith.
lest hell be waiting for you? Mirth is most unsuitable for you; laughter is out of season; peace cannot take up her abode under your roof, for you are all at sea about your eternal interests! Yes, you may be almost past all the joy that you are ever to find! Will you not now stand still, and once more examine Christ crucified, Christ's finished work, to see if that cannot yield you the present and eternal peace which alone can satisfy the soul? We have sought to set all before you; and now we leave you, praying that the Holy Spirit may give efficacy to our words, knowing well that otherwise all is vain.
"Let all the promises before Him stand,
And set a Barnabas at His right hand,
These in themselves no comfort can afford;
"kb Christ, and none but Christ, can speak the word."