No Case

Who shall lay anything to the charge of God’s elect? It is God that justifieth; who is he that shall condemn? It is Christ Jesus that died, yea rather, that was raised from the dead, who is [even] at the right hand of God, who also maketh intercession for us.—Romans 8:33-34.

Before anything can be done with these verses it is necessary that some attention should be given to their punctuation. That the punctuation is difficult, no one will deny. The Revised Version, putting only a semicolon after “justifieth,” throws together the two clauses—“It is God that justifieth; who is he that shall condemn? That is not satisfactory. In the margin of that version the first of these clauses is turned into a question. According to this suggestion the two verses would contain four questions, going two and two together. Thus—(1) Who shall lay anything to the charge of God’s elect? Shall God that justifieth? (2) Who is he that shall condemn? Shall Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us? This method is followed by Bishop Moule in the Expositor’s Bible, who says, “We adopt the interrogative rendering of all the clauses here: it is equally good as grammar, and far more congenial to the glowing context.” Professor Roberts, who was one of the Revisers, adopts the same punctuation and tells the following story: A friend who visited Archbishop Whately when near his end writes as follows: “The Sunday before his death he seemed unconscious, and I read Romans 8 (a chapter for which he has asked more than once during his illness). Instinctively I read Romans 8:33-34 as he had taught me to do: ‘Who shall lay anything to the charge of God’s elect? Is it God that justifieth? Who is he that condemneth? Is it Christ that died?’ The eyes of the dying man opened for a moment. ‘That is quite right,’ he whispered.”1 [Note: Clergyman’s Magazine, 3rd Ser., xii. 253.]

To take all the clauses as questions does appear to bring out the Apostle’s meaning. But the same result may be produced more easily by supplying two words which were in the Apostle’s thought, but which, in the rapidity of writing, he did not insert. Let us insert these two words in brackets—“Who shall lay anything to the charge of God’s elect? [God?]. God is he that justifieth. Who is he that shall condemn? [Christ?]. Christ Jesus is he that died.”

St. Paul’s argument is that against God’s elect there is no case. Why is there no case? He gives two sufficient reasons.

First, who is to bring a charge against them? Their sin is against God, therefore none but God has any interest in bringing a charge against them or any right to bring it. Will God bring a charge? God has already justified them. He has acquitted them of every charge and declared them righteous.

Second, if a charge is brought who is to condemn them? The judge is Christ, and there is no other. Will Christ condemn them? Christ Jesus is the very person who has by His death, resurrection, session, and intercession made sure that they shall not be condemned.

I

The Charge

“Who shall lay anything to the charge of God’s elect?”

1. Who is the charge supposed to be laid against? God’s elect. And who are God’s elect?

(1) God’s elect are not the self-elect. Look at these two men, the Pharisee and the publican. Says the Pharisee, “God, I thank thee that I am not as other men are, or even as this publican”; says the publican, “God be merciful to me a sinner.” “I tell you”—this is the judgment of Jesus—“I tell you, this man went down to his house justified rather than the other.” For the Lord seeth not as man seeth. The Pharisee, self-elect, is Divinely reprobate. The publican, self-reprobate, is Divinely elect. Or look at the prodigal—what self-accusation, what self-condemnation—“Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son.” And where is the father’s condemnation? There is no condemnation. The father falls on his son’s neck, and kisses him, and then cries commandingly to his servants, “Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost and is found.” Behold a type, a representative of the elect of God!

All this costly expense

For a few white souls forgiven,

For a smiling throng of a few elect,

White harpers harping in heaven.

Lord, Thy glance is wide,

And Thy wide arms circle the whole;

Shall out of Thy net of loving glide

One wand’ring human soul?1 [Note: Hannah Parker Kimball, Two Points of View.]

(2) God’s elect have also elected Him. His choice of them always issues in their choice of Him. Hence there comes in here a question. You ask whether God has chosen you. I ask whether you have chosen God. You let me put a ringer upon your pulse; let me sound the beating of your heart. Is there no Godward throbbing there—no outbreathing of desire? That desire was not self-originated. It was grace, not nature, that inspired it. “We love him.” How? Why? “Because he first loved us.” He is always first. Your desire for Him, your choice of Him is but responsive to His desire for you, His choice of you. Let not the thought of the Divine election trouble you. God in Christ is on your side. Get up to this high tower, and from its summit ring out the challenge without doubt or dread—“Who shall lay anything to the charge of God’s elect? Who is he that condemneth?”

Your distress is that God Almighty knows from eternity who will be saved. Which is true, for He knows all things—the drops in the sea, the stars in heaven, the roots, branches, twigs, leaves of every tree; He has numbered the hairs of all heads. From this you conclude that, do what you will, good or bad, God knows already whether you will be saved or not: which is true. And, further, you think more of damnation than of salvation; and thereupon you despair, and know not how God is minded towards you. Wherefore I, as a servant of my dear Lord Jesus Christ, write you this, that you may know how God the Almighty is minded towards you. God Almighty does know all things, so that all worlds and thoughts in all creatures must happen according to His will. But His earnest will, and mind, and decree, ordered from eternity, is “that all men shall be saved,” and shall become partakers of eternal joy. God willeth not the death of a sinner, but that he should be converted and live. If, then, He willeth that sinners, wherever they live and wander under the broad high heavens, should be saved, will you, by a foolish thought, suggested by the devil, sunder yourself from all these, and from the grace of God? God the Father Himself, with His own finger, points out to you how He is minded towards you, when, with loud, clear voice, He cries, “This is my beloved Son, in whom I am well pleased; hear ye him.” And even if you were ever so hard and deaf, and, as a despairing man turned to stone, could not look up to heaven, or hear God the Father calling to you on those heights, yet can you not fail to hear the Son, who stands in the highway by which every one may pass, and, as with a mighty trumpet, calls, “Venite—Come, come.”1 [Note: Luther.]

Love makes the life to be

A fount perpetual of virginity;

For, lo, the Elect

Of generous Love, how named soe’er, affect

Nothing but God,

Or mediate or direct

Nothing but God,

The Husband of the Heavens;

And who Him love, in potence great or small,

Are, one and all,

Heirs of the Palace glad,

And inly clad

With the bridal robes of ardour virginal.2 [Note: Coventry Patmore.]

2. What is the charge? Anything. The Apostle looks over the entire history of life from first to last; he does not confine himself to the consideration of a particular portion of it; he does not confine himself to the consideration of a particular aspect of it; he views it in the light of the law with its changeless sanctions, in the light of eternity with its retributive decisions; he arraigns it before God in the perfection of His nature and government, in the very perfection of His entire judicial administration, and, as dauntless as ever, he comes forth like the old champion with this sweeping, absolute, universal challenge, “Who shall lay anything”—anything—“to the charge of God’s elect?” Are there not thousands of things which may be made matter of charge against them? May not everything in their life-history from the day of their birth be made matter of charge against them? Yes, everything. No, nothing.

3. Who makes the charge? The Apostle seems at first to look round the universe—Who is he that shall dare to do it? He does not confine himself to the world, he does not confine himself to time, he projects himself into eternity with all its spiritual intelligences, powers, realities; he faces “death, life, angels, principalities, powers, things present, things to come, height, depth, any other creation,” every other creation; and, dauntless, like a hero-champion in full armour who offers himself for combat to any one who will enter the lists with him, he throws down the gauntlet. “Who shall lay anything to the charge of God’s elect?” Every mouth is stopped. Every mouth but one. God Himself may bring this charge. No one else has the right—has He? No, not even God can make a charge against His own elect. For has He not justified them? He is the very last person to be likely to make it.

St. Paul, you see, has no doubt at all about this point. He says boldly, “It is God that justifieth.” That is as much as to say, “I know, verily, that God, the Creator of heaven and earth, is on our side; that He takes our part. And, therefore, I do not care who takes the other side; there may be a host of enemies that seek to destroy us. But there is one Friend whose will is to save us, and I verily think He is stronger than they are.”1 [Note: F. D. Maurice.]

Thank God that God shall judge my soul, not man!

I marvel when they say,

“Think of that awful Day—

No pitying fellow-sinner’s eyes shall scan

With tolerance thy soul,

But His who knows the whole,

The God whom all men own is wholly just.”

Hold thou that last word dear,

And live untouched by fear.

He knows with what strange fires He mixed this dust.

The heritage of race,

The circumstance and place

Which make us what we are—were from His hand,

That left us, faint of voice,

Small margin for a choice.

He gave, I took: shall I not fearless stand?

Hereditary bent

That hedges in intent

He knows, be sure, the God who shaped thy brain,

He loves the souls He made;

He knows His own hand laid

On each the mark of some ancestral stain.

Not souls severely white,

But groping for more light,

Are what Eternal Justice here demands.

Fear not; He made thee dust.

Cling to that sweet word—“Just.”

All’s well with thee if thou art in just hands.1 [Note: Anne Reeve Aldrich, The Eternal Justice.]

It is on the doctrine of justification by faith alone that I delight to dwell when I am inclined to despond; I then throw myself without reserve at the feet of Christ. You, my dear Wood, understand me in what I say, and know very well that I am not pleading the cause of Antinomianism. Nothing is more easy than to reconcile St. Paul and St. James, when we understand the scheme of redemption as revealed in the Gospel. I only refer to that doctrine which is our greatest comfort and consolation when we are humbled and laid in the dust. It is not the only doctrine of Scripture, and therefore we shall miss the truth if we consider it without reference to others which limit and elucidate it; but it is the doctrine that gives life and health to the humble and lowly of heart.2 [Note: Dean Hook, Life and Letters, i. 224.]

II

The Condemnation

“Who is he that shall condemn?”

Even if a charge is made, who will condemn? The Judge, of course. And who is the Judge? It is none but Christ. Will Christ Jesus condemn? Christ Jesus is the very person who has made condemnation impossible. He has died for that purpose. More than that, He has risen; He has even taken His seat at God’s right hand; He also makes intercession for us.

The reasons which are given are four in number. They have been compared to the ropes which are used in mining operations. Every strand of these ropes is warranted to bear the weight of the entire tonnage which in their corded combination they are ever required to bear. That they will stand the utmost strain which may be put on them in use is thus absolutely sure. In like manner each of the grounds on which justification by God is said to rest is all-sufficient to sustain it. What should be said of them when viewed in their entire and perfect combination?

1. Christ Jesus died.—That He died is certain. Respecting the fact of Calvary there is no serious dispute. Infidelity has no foothold to assail it. But how came He to die? Death is the penalty of transgression. He must have been made under the law, of which it is the penalty. Was He a transgressor of it? No. Then how came He to die? “It is Christ that died.” “It is Christ”—the Sent of God, to be the Saviour of the world, the Divinely commissioned and appointed Surety of sinners. “It is Christ that died”—“the just for the unjust”—to make atonement for their sins. There it is; His death was vicarious—in their stead; penal—the punishment of their sins; expiatory—magnifying the Divine law, satisfying the Divine justice on their behalf; their condemnation was fully borne in it; it left nothing for them to bear; in point of law it was as much their condemnation as it was His; and hence no legal claim remains to be made upon them and no judicial condemnation to be passed upon them; their absolution, justification, acquittal is, in short, a matter of common equity, of necessary justice. A debt cannot be paid twice over. The first settlement of the claim is its final settlement.

Pearson gives three reasons for the death of Christ: (1) First, it was necessary, as to the Prophetical office, that Christ should die, to the end that the truth of all the doctrine which He delivered might be confirmed by His death. (2) Secondly, it was necessary that Christ should die, and by His death perform the Sacerdotal office. For Christ had no other sacrifice to offer for our sins than Himself. Therefore if He will offer sacrifice for sin, He must of necessity die, and so make His soul an offering for sin. If Christ be our passover, He must be sacrificed for us. (3) Thirdly, there was a necessity that Christ should die, in reference to His Regal office. “O king, live for ever” is either the loyal or the flattering vote for temporal princes; either the expression of our temporal desires, or the suggestion of their own: whereas our Christ never showed more sovereign power than in His death, never obtained more than by His death.1 [Note: Exposition of the Creed (Camb. ed.), 409.]

When shadows of the valley fall,

When sin and death the soul appal,

One light we through the darkness see—

Christ on the Cross,

We cry to Thee!2 [Note: Tudor Jenks.]

2. Christ Jesus rose again.—Regarded in its expiatory character, the death of Christ carried in it an all-satisfying virtue, a Divinely and therefore an infinitely satisfying virtue. All that the circumstances of the case required, all that law and justice demanded, was fully met in it. In this respect the argument of the text has quite enough to warrant it in the first strand of the rope by which it holds: “It is Christ that died.” At the same time, this warrant might not have thus appeared to be all-decisive. If Christ had been detained among the dead, the thought might not unnaturally have arisen, Can it be that He has failed? Where is the evidence that the expiation of His atonement is Divinely satisfying? Who shall roll us away the stone from the door of the sepulchre? For it is very great. The stone is rolled away. “He is not here; for he is risen, as he said. Come, see the place where the Lord lay.” “It is Christ that died; yea rather, that is risen again.”

The resurrection of Christ has a twofold value. It is the pledge of victory and it is the manifestation of acceptance. He has conquered death. “O death, where is thy sting? o grave, where is thy victory?” But His resurrection is also His Father’s testimony to the sufficiency of the atonement by the cross. “Who was delivered for our offences, and was raised again for our justification.” “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.”

By the resurrection, says Pearson, we are assured of the justification of our persons; and if we believe on Him that raised up Jesus our Lord from the dead, it will be imputed to us for righteousness; for He “was delivered for our offences, and was raised again for our justification.” By His death we know that He suffered for sin, by His resurrection we are assured that the sins for which He suffered were not His own. Had no man been a sinner, He had not died; had He been a sinner, He had not risen again; but, dying for those sins which we committed, He rose from the dead to show that He had made full satisfaction for them, that we believing in Him might obtain remission of our sins, and justification of our persons. “God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh,” and, raising up our Surety from the prison of the grave, did actually absolve, and apparently acquit, Him from the whole obligation to which He had bound Himself, and in discharging Him acknowledged full satisfaction made for us.1 [Note: Exposition of the Creed, 506.]

“Yea rather!” The emphasis is on these two words. “Yea.” “It is Christ that died.” Behold the expiation of all your guilt, the atonement for all your sins. “Rather.” “It is Christ that is risen again.” Behold the discharge of all your legal obligations, the authoritative receipt of all your debts as paid by Him in full. “Yea rather.” Behold the two together, His death and His resurrection always both together. For in the same character and for the same purpose that He died, in the same character and for the same purpose was He raised.2 [Note: E. A. Thomson.]

“He is dead,” we cried, and even amid that gloom

The wintry veil was rent! The new-born day

Showed us the Angel seated in the tomb

And the stone rolled away.

It is the hour! We challenge heaven above

Now, to deny our slight ephemeral breath

Joy, anguish, and that everlasting love

Which triumphs over death.3 [Note: Alfred Noyes, Resurrection.]

3. Christ Jesus is at the right hand of God.—He who was once despised and rejected of men now occupies the honourable position of a beloved and honoured Son. The right hand of God is (1) the place of majesty and favour. Our Lord Jesus is His people’s representative. When He died for them, they had rest; when He rose again for them, they had liberty; when He sat down at His Father’s right hand, they had favour, and honour, and dignity. The raising and elevation of Christ is the elevation, the acceptance, the enshrinement, the glorifying of all His people, for He is their head and representative. This sitting at the right hand of God, then, is to be viewed as the acceptance of the person of the Surety, the reception of the Representative, and, therefore, the acceptance of our souls. But the right hand is (2) the place of power. Christ at the right hand of God hath all power in heaven and in earth. Who shall fight against the people who have such power vested in their Captain? If Jesus is our all-prevailing King, and hath trodden our enemies beneath His feet; if sin, death, and hell are all vanquished by Him, and we are represented in Him, by no possibility can we be destroyed.

Above the “Yea rather” there is an “Even,” and such an “even”! It is omitted in the Revised Version; but there is good manuscript authority for its retention, and it deserves to be retained. “Who is even at the right hand of God.” “Even”! Put the emphasis on “even.” Once He was low indeed. Once He was in the grave. Now He is high indeed. Now He is on the throne even, “even at the right hand of God.”1 [Note: E. A. Thomson.]

Sometimes we say, Can there be a stronger argument for non-condemnation than that which is taken from the death of Christ? And we are ready to conclude that there is not, and that there cannot be. But here we see that there is a stronger “Yea rather.” And sometimes we say, But can there be a stronger argument for non-condemnation than that which is taken from the resurrection of Christ? And again we are ready to conclude that there is not, and that there cannot be. But here again we see that there is yet a stronger. “The Father judgeth no man, but hath committed all judgment unto the Son”; “For unto which of the angels said he at any time, Thou art my Son?” To which of them does He say, “Sit thou at my right hand”? And what then? If Christ is thus at the right hand of God, in the very highest post of honour and of dignity in the heaven of heavens, for the purpose of righteous judgment, of universal judgment, shall He condemn those for whom He died?

The profession of faith in Christ, as sitting on the right hand of God, is necessary: First, to mind us of our duty, which must needs consist in subjection and obedience. The majesty of a king claimeth the loyalty of a subject; and if we acknowledge his authority we must submit unto his power. Nor can there be a greater incitation to obedience than the consideration of the nature of His government. Subject we must be, whether we will or no; but if willingly, then is our service perfect freedom; if unwillingly, then is our averseness everlasting misery. Enemies we all have been, under His feet we shall be, either adopted or subdued. A double kingdom there is of Christ: one of power, in which all are under Him; another of propriety, in those which belong unto Him: none of us can be excepted from the first; and happy are we if by our obedience we show ourselves to have an interest in the second, for then that kingdom is not only Christ’s but ours. Secondly, it is necessary to believe in Christ sitting on the right hand of God, that we might be assured of an auspicious protection under His gracious dominion. For God by His exaltation hath given our Saviour “to be head over all things to the church”; and therefore from Him we may expect direction and preservation. There can be no illegality where Christ is the lawgiver; there can be no danger from hostility where the Son of God is the defender. The very name of “head” hath the signification not only of dominion but of union; and therefore while we look upon Him at the right hand of God, we see ourselves in heaven. This is the special promise which He hath made us since He sat down there: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” How should we rejoice, yea rather how should we fear and tremble, at so great an honour!1 [Note: Exposition of the Creed, 537.]

4. Christ Jesus intercedes for us.—This completes the argument. It crowns the climax. It is at the very top of the ladder.

“Yea,” “Rather,” “Even,” “Also.” Put the emphasis upon Also, as after all as last of all. Are you not faithless, but believing? Then, if condemned at all, you must be condemned by Christ who is even at the right hand of God. God has there vested in Him as Lord and King the prerogative of judgment, and therefore of condemnation. Will He, your Advocate and Intercessor within the veil, condemn His own clients, for whom He died, and rose again, and ascended even to the right hand of God? Will He ignore, annul, His righteous advocacy, His meritorious intercession, by an adverse judgment, an unrighteous judgment? To do so would issue in the degradation of His office, the prostitution of His trust, the annihilation of His honour, the extinction of Himself.1 [Note: E. A. Thomson.]

As men have made the Death of Christ a sacrifice to the Divine wrath; the substitution of an innocent Victim for the guilty, as though God must have blood, and cared not whose—when they ought to have remembered how Scripture always tells of the love of God in giving, in not sparing, His own Son, but freely surrendering Him for us all—even so they have made the Intercession of Christ a perpetual coming between the Destroyer and His condemned, a constant pleading of that blood which alone appeased the anger, a daily and hourly standing between the Hand that would smite and the souls crouching beneath it. O terrible perversion of the sweet and blessed reality! “I and my Father are one” is as true of the Intercessor as it was true of the Sacrifice. Christ the Intercessor bears upon His heart in heaven all the sufferings and all the sins of mankind, not that He may restrain God from punishing, but that He may evermore apply to them that Divine love which first sent and gave Him. That is the Intercession. It is the bearing upon the soul of the Redeemer in His glory every distress and every peril and every temptation and every sin which may interfere with the realization of His salvation in even the humblest and most lost creature for whom He shed His precious blood. It is not the violent extorting for them from an unwilling God of an exemption from wrath; it is the representation of them, in their woes and weaknesses, before Him whose love for them is as strong and as prompt and as self-sacrificing as His own.2 [Note: C. J. Vaughan.]

(1) The intercession of Christ consists in His appearing in the presence of God for us, and presenting the memorials of His sufferings on our behalf. The Jewish high priest went of old on the Day of Atonement into the most holy place, to sprinkle the blood of the sacrifice before the mercy-seat. No human being was permitted to accompany him. The worshippers remained without; but bells of gold were placed upon the hem of his robe round about, that their sound might announce to them the safety of the high priest, and the acceptance of the sacrifice. Our great High Priest is not entered into the holy places made with hands, but into heaven itself. He is gone there, not with the blood of goats or of calves, but with His own blood. The fragrance of His sacrifice fills the land of glory; and the merits of His cross are mingled with all the splendours of His throne. Not one pang which He suffered, and not one effort which He made for our salvation, can be forgotten. The traces of the blood of the Lamb are to be seen on every garment, and on every blessing there. And the Gospel which we hear is a joyful sound from the great High Priest, who is passed into the heavens, announcing to us that His offering and sacrifice were to God of a sweet-smelling savour, and that because He lives, we shall live also.

(2) The intercession of Christ consists also in His declaring it to be His will that the blessings He has purchased should be bestowed on the objects of His mercy. He prays, “Lord, let it alone this year also,” and the sentence on the barren fig-tree is suspended. He prays, “Father, forgive them,” and the sins of the guilty are blotted out. He prays for the consolation of the good, and the Comforter descends to save the afflicted who lie low in grief. He prays for their protection, and the Almighty’s hand is stretched down to shield the feeble and the defenceless. He prays for their sanctification, and the grace of God makes them perfect in every good work and word. He prays, “Father, I will that they also, whom thou hast given me, be with me where I am,” and the commandment is issued, “Open ye the gates, that the righteous nation that keepeth the truth may enter in.”

(3) The intercession of Christ consists in His answering all the accusations which Satan advances against His people. Satan is the accuser of the brethren, who accuses them before God day and night; but no charge can he urge against them which their Advocate is not qualified to answer. Their imperfect services He is able to beautify, and there is expiation for their sins in His atoning blood. He is perfectly aware of all that Satan intends to advance. There are no unguarded moments with Him, in which He may be taken by surprise. The subtlety of their accuser cannot perplex their Advocate, nor his audacity confound Him, nor his pertinacity exhaust His patience.

(4) The intercession of Christ consists in His presenting the services of His people to the Father. “An angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.” Their tears of penitence, their labours of faith and love, their songs of gratitude, their gifts of charity, and their vows of obedience He lays before His Father, as purified by His gracious influence, and solicits for them His acceptance.

My Redeemer and my Lord,

I beseech thee, I entreat thee,

Guide me in each act and word,

That hereafter I may meet thee,

Watching, waiting, hoping, yearning,

With my lamp well trimmed and burning!

Interceding

With these bleeding

Wounds upon thy hands and side,

For all who have lived and erred

Thou hast suffered, thou hast died,

Scourged, and mocked, and crucified,

And in the grave hast thou been buried!

If my feeble prayer can reach thee,

O my Saviour, I beseech thee,

Even as thou hast died for me,

More sincerely

Let me follow where thou leadest,

Let me, bleeding as thou bleedest,

Die, if dying I may give

Life to one who asks to live,

And more nearly,

Dying thus, resemble thee.1 [Note: Longfellow.]

No Case

Literature

Belfrage (H.), Sacramental Addresses, 330.

Davies (D.), Talks with Men, Women and Children, 6th Ser., 264.

Davies (J. A.), Seven Words of Love, 146.

Dewhurst (E. M.), The King and His Servants, 112.

Keble (J.), Sermons for the Christian Year: Ascension to Trinity, 63.

Leitch (R.), The Light of the Gentiles, 100.

Maurice (F. D.), Sermons Preached in Country Churches, 179.

Newman (J. H.), Parochial Sermons, ii. 206.

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, v. (1859), No. 226; xxi. (1875), No. 1223.

Thomson (E. A.), Memorials of a Ministry, 68.

Thorold (A. W.), Questions of Faith and Duty, 78.

Christian World Pulpit, xiii. 278 (Tuck); xxv. 282 (Johnson).