S. God's Righteousness brought Near
GOD’S RIGHTEOUSNESS BROUGHT NEAR
“I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.” - Isaiah 46:13
“My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.” - Isaiah 51:5 THE same truth, in substance, is announced in these two texts, but in two different connections. In the one, it has the aspect of a threat; in the other of a promise. The parties addressed are of opposite characters and in opposite conditions. “Hearken unto me, ye stouthearted that are far from righteousness” (Isaiah 46:12), is the call in the first instance. “Hearken to me, ye that follow after righteousness, ye that seek the Lord” (Isaiah 51:1), is the invitation in the second.
It would seem, therefore, that there were two classes of people at that time very differently affected by what they saw of the Lord’s dealings, and what they heard from his servant of his purposes and his will. The one were stiff of neck and stout of heart, - presumptuously reckoning on security, - relying on their own character and standing, and putting far from them the warnings of God. The other, again, were moved with fear, as they gave heed to the voice of the Lord’s servants. They felt deeply the darkness settling down on the divine procedure and on their own prospects. But still they abstained from having recourse to “a fire,” or to “sparks,” of their own “kindling” (Isaiah 50:11), - rather choosing against hope to go on believing in hope, - to wait for God, - to follow after righteousness, - to seek the Lord (Isaiah 51:1).
Now to both of these classes the same announcement is made. The message which they have both alike to receive, either as a savour of death unto death, or as a savour of life unto life, is that of these two texts; “I bring near my righteousness, and my salvation shall not tarry” (Isaiah 46:13); “My righteousness is near, my salvation is gone forth” (Isaiah 51:5). In opening up this message, I shall first consider what are the things to be brought near; and, secondly, what is the process of bringing them near.
I. What are these two things; - Jehovah’s righteousness and Israel’s salvation? How are they related to one another, and connected with one another? And what, in particular, is the meaning of the precedence or priority assigned to the one as coming before the other? - my righteousness - my salvation.
Now here, in the first place, it is very evident that the Lord’s righteousness must mean not a divine attribute, but a divine work, or effect or manifestation of some kind. This is plain from the conjunction in which “his righteousness” stands with “his salvation.” They are placed in juxtaposition as things related to God, not indwelling in God; - “my righteousness;” “my salvation.” The salvation is not God, nor a part of God, but a work, or effect, or manifestation of God. It has respect not to what God is in himself, but to what he does. So also the righteousness must be something not in God, but of God. But although it is not the essential righteousness of his nature and character that is here denoted, it must be something with which that attribute has to do, something in which it is concerned, and by which it is developed.
Now the attribute of righteousness or justice in God is strictly judicial. It has respect to his moral administration; to law, and the enforcing of law. It is thus distinguished from his holiness. “When we speak of God as holy, we speak of him as a moral being to whose very nature sin is infinitely hateful. When we speak of him as righteous, we speak of him as a moral ruler who, in his government of his moral creatures, enforces law and executes judgment. Such is the attribute of righteousness in God. And such also must be that work, or effect, or manifestation which the Lord here calls “his righteousness.” It must be an act of rule, - an exercise of judicial authority; - a transaction having reference to law and its sanctions, to sin and its sentence, to the redressing of wrong, the vindication of right, and the executing of just judgment on the guilty.
But, secondly, the question occurs, Is there any particular procedure on the part of God that may be supposed to be referred to when he speaks of “bringing near his righteousness”?
One answer, at all events, lies upon the very surface. Read the entire series of prophecies in which our two texts occur, beginning at the 44th chapter, and reaching onwards beyond the 51st, - and what do you find? what but one continued series of most terrible denunciations of judgment against the heathen, alternating with most gracious promises of deliverance to the Lord’s own people.
God is represented as about to deal judicially with the nations; taking vengeance on them for their impiety against himself, and their oppression of his church. And all this is to be made subservient to the accomplishment of his plans and purposes of richest love on behalf of his chosen Israel.
Now this suggests what must be admitted to be the primary, and the most patent and palpable, meaning of the announcement in our texts. A judicial dealing with his enemies, on the part of God, precedes and prepares the way for the deliverance or salvation of his people; and when he brings near the one, the other will not tarry; when the one is near, we may be very sure that the other is already gone forth, and is on the way. Nor are we to restrict the application of this rule to any particular instance; it is a general rule or law of divine providence. And it is one that may well strike terror into the stouthearted, while it encourages the faithful. To the stouthearted it is terrible. For thus the Lord puts it: Salvation for mine elect, their deliverance from oppression, must be preceded, however briefly, by my righteousness being brought near in visitations of just wrath against you who are my enemies and theirs. That deliverance may come to them, judgment must overtake you. Over your prostrate bodies, over your righteous ruin, my salvation must reach them. But rejoice all ye that “fear the Lord and obey the voice of his servant,” even though for a season you “walk in darkness and see no light.” Patience for a season: it is but a little while. Righteousness, righteous retribution, the righteous interposition of God for the avenging of his elect, cannot now linger much longer. And hear the Lord’s own voice respecting the coming judgments of the last day; “When these things begin to come to pass, then look up and lift up your heads, for your redemption draweth nigh” (Luke 21:28).
But, in the third place, we ought not merely to be contented with understanding and applying a rule or law of this nature, as a matter of fact; we ought to search into the probable ground or reason of it.
Why is it that the Lord keeps his righteousness ever in advance of his salvation? Is it a mere discretionary arrangement of his sovereign will? Or has it a deeper root in his essential nature? Surely it has; else he would not postpone to it what is so dear to his heart as the saving of his people. Being such as he is, righteous and holy; righteous as well as holy; he cannot but bring near his righteousness, in the first instance, in order that thereafter his salvation may not tarry. And why? Why but because he must first consult for his own righteous name, before he can consult for their complete safety; he must first right himself before he can consistently and conclusively deliver them. Whatever work or effect or manifestation of his righteousness, whatever judicial procedure, whatever exercise of penal severity, may be needed, to vindicate the sanctity of his name and nature, his government and law; that must come first and be first provided for. And only in the train of that “righteousness of God” can “his salvation” go forth. To alter this arrangement, to reverse this order, would be to postpone to the convenience of the creature, - yes, even of the guilty creature, - the very stability of the throne of the great Creator himself! It would be to give to the interests of men, sinful men on the earth, priority and precedency over the high and holy claims of God in heaven; to make the immortal majesty of justice give way and stand by until miserable mortals, having no claim so much as to forbearance, are accommodated and satisfied; and prostrate the pillars of eternal truth that support the universe at the feet of those, whose modest suit it is that, even though God should cease to reign in righteousness, they must at all events be somehow saved! But it cannot be. Let men, presumptuous men, reckon as they please on all that is just and true and holy in the character and kingdom of the everlasting God being made to bend to their demand of indulgence and impunity, which is all the salvation they can look for in that way, - and all indeed that they care for. It cannot be. Inflexible, inexorable, unalterable, - I say not as decree of fate, but as the very nature of the Eternal, - stands the rule: - First cometh his righteousness; then, only then, his salvation.
But, fourthly, let his righteousness come; let it be brought near. Let it come and be brought near, having its full course; being thoroughly satisfied and fulfilled. Then his salvation will not tarry. It follows, it cannot but follow, it is content to follow, the righteousness. It follows, not tardily, but in eager haste.
Scarcely has that herald, clad in the dark garb of the destroying angel, armed with avenging thunder, sounding the trump of doom, left the skies upon his errand of inevitable judgment, when, lo! mercy, saving mercy, with sweet and tearful smile, is already gone forth, rushing on wing of love to overtake his steps. Onward she flies in her swift and emulous race, no halting, no tarrying, till, planting her eager foot upon this earth; - where? on what spot? - where but on Calvary? where but beside the cross? - she finds the messenger of wrath she has been pursuing, no longer hastening on, but waiting for her; waiting, that beneath the gracious stream, as it gushes from the pierced side, they too may be at one; antagonists no more, but combining in truest, fullest harmony of just and holy love to save and bless mankind. For now “mercy and truth are met together, righteousness and peace have kissed each other” (Psalms 84:10).
I touch now the real import and heart’s core of my texts; and go on to observe accordingly: - That this principle of the righteousness of God opening up the way for his salvation, may be applied - 1. To fallen man and his tempter in paradise; 2. To the redeeming man, Christ Jesus, accomplishing his work of propitiation; and 3. To me, personally as a poor sinner, in the Spirit’s gracious work of conviction and faith.
1. This “righteousness of God,” as preliminary to “his salvation,” is brought near to fallen man and his tempter in paradise.
Here let me remind you of the terms in which the original promise of mercy was couched. In point of fact, it was not strictly speaking a promise at all, but a threatening. It spoke only of judgment: “To the serpent God said, The seed of the woman shall bruise thy head.” Thus God “brings near his righteousness.” And the only ground upon which his doing so, in the form of this intimation of the tempter’s sentence and doom, can be held to carry in it any grace at all, is just the law or principle of our texts; that when he bringeth near his righteousness, his salvation will not tarry. The execution of his work of righteousness upon the seducer implies, as a consequence, according to this law or principle, the deliverance of his victims.
2. This “righteousness of God” is brought near to the redeeming man, the Lord from heaven, the man Christ Jesus, accomplishing his ministry of propitiation. For the deliverer is to be himself a partaker in the calamity of those whom he delivers. He is to make common cause with them. He is to deliver them by representing them; by taking their place; and allowing that righteousness of God which would have had its proper effect, or work, in their death, to be consummated in him as dying in their stead. Righteousness must come first; his fulfilling all righteousness; as a preliminary to his being able to save unto the uttermost all that come unto God by him.
3. This “righteousness of God” is brought near to me, a poor sinner, in the Spirit’s gracious work of conviction and faith.
Righteousness brought near to me, God’s perfect righteousness; not to condemn but to save! How may that be? And yet it must be. I feel now that it must.
Righteousness, a work or manifestation of righteousness, such as may meet the claims of the righteous God - that must first come! Ah me! can such a righteousness ever come near to me, and bring anything but death for me? Can I stand, in my own proper person, such a judicial work in and upon me, a sinner, as I now see must precede any hope of my ever being saved?
Yes! I deeply feel that in and upon me, to me, to me personally and individually, to my case, this law of salvation coming after righteousness - deliverance following in the rear of a strict judicial reckoning - must be relentlessly applied.
Nay, I could not, I would not, I dare not look for any relaxation of it in its application to me. With the light and conviction I now have, I dare not dream of what relates to my safety having the preference over what involves the glory of Jehovah’s righteous name. But he himself says, “I bring near my righteousness.” Lo! it is near! In the person, in the obedience, in the atoning death of Christ, it is near: near to me with, not ruin, but salvation in its train!
Yes! For in Christ and his finished work of obedience and atonement, the righteousness of God is brought near, as fully and finally satisfied and glorified, and therefore having in it a righteous salvation for me; for me, a sinner; of sinners the chief. In him and in his work, the whole of that judicial procedure - even up to the highest demands of the law’s perfection, and down to the utmost depths of the law’s penalty - which must open the way for the coming of God’s salvation, is strictly and thoroughly accomplished. He is therefore himself “the righteousness of God;” and as such God brings him near. He is near; “my righteousness,” says Jehovah. Let him be mine! Oh, let him only be mine! do I, poor sinner as I am, amid the doubt and darkness of conscious guilt, cry out. And then may the full light of God’s own salvation flow in abundantly on my long benighted soul.
It now only remains under this head to identify this righteousness of God which our texts describe as the precursor of his salvation, with that which the New Testament represents as the ground of our justification before God.
I quote one single passage: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets” (Romans 3:21). The apostle has conclusively proved the righteousness of man to be in every view insufficient; all righteousness of man - of man’s providing or working out - being out of the question as having any worth or efficacy to meet the demands of God’s violated law and justice, or give the sinner any ground of hope. And now, that being so, the righteousness of God is manifested in the person and work of his Son Jesus Christ, fulfilling the whole law on our behalf, and expiating the guilt of our breach of it by his own endurance of the penalty in our stead. In the train of that righteousness of God his salvation will not tarry. This righteousness thus seasonably manifested, is said by the apostle to be “without the law.” It is irrespective of any personal obedience of ours to the law, or any satisfaction we could render for our disobedience. Still it is “witnessed by the law and the prophets.” By the law it is witnessed or attested as the very righteousness which it requires to fulfil and exhaust its claims. By the prophets it is witnessed or attested as the very righteousness promised from the beginning, by means of which the serpent’s head should be bruised, and his victims emancipated and set free. The law looks at this righteousness and is satisfied. Yes! it will do! it is enough! The prophets also look at this righteousness; and they too are satisfied. We recognise it, they say, as that righteousness of God which we were taught to look for, and which we taught the faithful among the people to look for, and on which we and they relied for the coming in of all saving mercies. We hail the long-promised and long-expected boon. We welcome the Saviour, the Righteous one, whose day we gladly saw afar off. The righteousness is thus attested to be perfect; as meeting alike all legal demands and all prophetic anticipations.
II. I have dwelt so long upon the righteousness said to be brought near, as the precursor of the salvation which will not tarry, that I can but touch upon the manner in which the righteousness is brought near, so that the salvation instantly goeth forth in its train. It may be said that the Lord brings it near, or that it is near, in three different senses.
It is near, the Lord brings it near, in the gospel offer, as a free gift, wholly of grace, and not of works at all.
What are thou groping for, what art thou feeling for, what are thou toiling and straining for, poor soul? Something to stand thee instead in the judicial dealing of thy God with thee; something that may be of avail, if not as a claim of merit, yet, at least, as a plea in arrest of judgment; something made up of prayers and penances and pious services; repentances, resolutions, compensations for little sins; decencies, duties, virtues; frames, feelings; and one knows not what besides; something that thou canst present to thy Maker as having efficacy to avert his wrath and win his indulgent favour. Ah, how hard is thy task! And how vain! Worse than filling the bottomless tub, or rolling the ever-returning stone up the steep hill. What folly! Thou art going about to establish a righteousness of thine own. Long and late will it be ere thou succeedest, even to thy own satisfaction if thou art in earnest, not to speak of the satisfaction of thy God.
Hear the apostle’s testimony (Romans 10:5-10), “Moses describeth the righteousness which is of the law, that the man which doeth those things shall live by them.” The man that doeth those things; - the things required by the law demanding full satisfaction for disobedience as well as enjoining perfect obedience; - the man that doeth those things; when he has done them; when he has expiated the guilt of all his past sins, and succeeded in sinlessly keeping all God’s commandments; may then have a righteousness in respect of which God’s salvation may not tarry. Then! Ah! when will that be? Eternity, with all heaven’s services and all hell’s sufferings combined, would not bring it near! But hear the other side! Look at that righteousness, so infinitely beyond all thine own, which, in his own dear Son, Jehovah brings so very near; putting it into thy very hand, and saying. Sinner, it is thine freely, - thine for the taking. Yes! it is near, this righteousness of God. For “the righteousness which is of faith speaketh on this wise, Say not in thine heart. Who shall ascend into heaven? (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring up Christ again from the dead). But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.”
2. The Lord bringeth near this righteousness; it is near; in the powerful striving and working of his Spirit. This bringing near of his righteousness is a very solemn thing. For what can be more critical than the position of one to whom God is thus bringing near that righteousness of his behind which his salvation will not tarry, - not only in the free gift and offer of the gospel, but by the mighty agency of the Spirit - and who still is hesitating, halting, and standing back! May not this be thy position, my brother, at this very moment? Is it not thy position? Hast thou not some misgivings as to the sort of righteousness which thou hast been accustomed to present and plead at the bar of thy conscience and thy God? Art thou not in some measure ill at ease? Is there not a faint longing in thy bosom, as if thou wouldst fain, if thou couldst, have a surer resting-place and a more satisfying refuge from the impending storm of wrath? Hast thou no surmise that if thou wert decidedly and altogether a Christian - if Christ were thine - thine as the Lord thy righteousness, the righteousness of God made over to thee - thou wouldst be both a happier and a better man? Be very sure that God is bringing near his righteousness to thee, by the power of his Spirit as well as in the free gift of his gospel, in such a way as, if it do not carry it with it salvation in its train, must fearfully aggravate thy doom.
Jesus sent forth his disciples to proclaim in every city and every family, “The kingdom of God is come nigh unto you.” A right gracious proclamation! But the last words he told them to leave ringing in the ears of the disobedient were these very words of grace turned into words of winged and fiery wrath - “Notwithstanding, be ye sure that the kingdom of God hath come nigh unto you.”
3. The Lord brings near his righteousness in the believing appropriation of it which his Spirit enables you to make. A blessed nearness is this! - humbling to self, honouring to God! How far does it put away every vision of a righteousness of your own! What acquiescence does it imply in the very arrangement the natural mind most dislikes - the putting of all your claims on the footing of a righteousness provided for you.
Yes! Even though it is the righteousness of God himself, the righteousness manifested and wrought out in the person of his Son, and though it is not only provided for you, but freely presented to you, by him whose righteousness it is; still, the natural mind recoils from the renunciation of self and the submission to God which all this involves. To be made willing here is indeed the token of a day of power! But how great is the blessedness of being thus made willing! For one thing, there is an entire end of all guile. All partial dealing with conscience and with God is past. No more compromise. No more trying to put off even God himself with an instalment of his claims. No more attempt to satisfy him with what but barely - or not even barely - satisfies yourselves. All now is open and without disguise. And then, what a profitable exchange is yours! Your righteousness is now far off; but God’s righteousness is near. You are nothing; but Christ is all in all. You count all things but loss; but it is for the excellency of the knowledge of Christ Jesus your Lord. You renounce righteousness as your attribute, and own sin - sin only - as constituting your essential characteristic, your very being; but it is because you believe in God who “hath made him to be sin for you who knew no sin, that you might be made the righteousness of God in him.”
Thus, in the free gift and offer of the gospel, in the powerful working of the Spirit, and in the appropriating act of that faith which is the fruit of the Spirit and the gift of God - his righteousness is near; brought near, emphatically, by himself. “I bring near my righteousness.” And it is not only for the honour of his name and the vindication of his government and law - an object which he might attain in your destruction - that he brings near his righteousness; but for the sake of what follows hard upon his righteousness being brought near - his salvation. Salvation Cometh. Jehovah’s salvation following Jehovah’s righteousness. And what a salvation!
It is the Lord’s salvation; not such as man would desire or imagine for himself, but such as is worthy of God; a high and holy salvation; comprehending all God-like privileges and God-like perfections; deliverances of all sorts from all powers and influences opposed to godliness; and freedom to walk in fellowship with God. This salvation, which is the Lord’s, is sure, because it is the sequel and corollary of the Lord’s righteousness being brought near. It is not based on any hollow truce and wretched compromise with evil. It does not depend on any treacherous rearing of the fabric of human worth or goodness. It is the handmaid of righteousness; even of the Lord’s own righteousness. And therefore it has a security which neither sin nor Satan can shake.
Finally, this salvation of the Lord, thus going forth in the train of his righteousness, is complete and full. How can it, on such a footing, be otherwise? It is a perfect righteousness which Jehovah brings near; it cannot be an imperfect salvation of which he says that it shall not tarry. “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” In applying this subject, I address myself first to the poor in spirit, the contrite in heart, those that fear the Lord and tremble at his word, anxious inquirers, earnest souls, sincerely desiring to know and obey the will of God, who yet are in darkness more or less thick, not satisfied with their state, not at ease in their minds (Isaiah 50:10).
(1.) In the first place, I would remind you that God brings near his righteousness; it is near. Ah! upon this point there is often sad obscurity in your views. You are for reversing the divine method. You would somehow yourselves get to the righteousness, instead of having it brought near to you. The poor invalid at Bethesda saw healing in the pool if he could but have transported himself, or had himself transported and conveyed into it. With breathless eagerness he watched the descent of the angel and the troubling of the waters. Desperately straining all his nerves for one more effort, he starts up in his weary bed, and fain would drag his wasted limbs along. Importunately he cries to every passer-by to help him over the space which, though but a few feet wide, is to him a barrier as impassable as the vastest ocean. But all in vain! Again and again he is tantalised by the tidings of virtue in the bath. Again and again he has to endure the bitter sickness of hope deferred. Good was it for him that One at last appeared, who, instead of his being required to go to the healing waters, brought a healing efficacy near to him! Good was it for that helpless man to have no more care about his reaching the cure, but to welcome the cure as reaching him!
Ah, poor sinner! have done for ever with that Bethesda way of getting healed. It is the way of nature; it is the way of man; but it is not the way of grace or of God.
Why art thou saying, I cannot reach the pool; I have no man to carry me; I never can come to the righteousness I so much want? Do but look and listen. See a present Saviour. Hear the heavenly voice. My righteousness is near. All that thou wouldst have - all that thou needest for thy right standing with thy God - is near in thy hand, in thy heart, if thou wilt but grasp it as thine. “Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20).
(2.) But again, secondly, I would remind you that it is with that righteousness of God which he himself brings near, and with that alone, that you have directly to deal, and not with that salvation of God which will not tarry long after it. Do you give heed to the righteousness, and the salvation will take care of itself. Your business is with the righteousness; all concern about the salvation you may leave to God.
Here, again, upon this point also, there is apt to be not a little confusion of ideas even in serious minds. You are anxious about the enjoyment of God’s salvation. The elements of holy happiness involved in it, its peace, its assurance, its enlargement of heart; the dispelling of darkness, the removal of doubts; deliverance from temptations and troubles, from fightings and fears; the unclouded shining of God’s reconciled countenance, and the bright unwavering hope of this eternal glory; - all these rich benefits of God’s salvation you covet earnestly. And it is not possible, nor would it be right, to be indifferent to them. You cannot value them too highly, or long for them too intensely. At the same time, you may somewhat err as to the way of obtaining them, or the way of their coming to you. The attempt to get possession of them by a direct effort, put forth immediately upon their attainment, may very probably defeat itself. Rather be you occupied with the righteousness of God, and rest assured that his salvation will not tarry. Let God make thorough work of his bringing near his righteousness to you. Let your conviction of sin be thorough. Let your knowledge of Christ be thorough. Let the renewal of your minds be thorough. Let your embracing of the Lord Jesus be thorough; and let your submission to God, on the footing of his righteousness, which he brings near you, be thorough. Let that submission on your part be as free, as unconditional, as unreserved, as is his gift to you; carrying with it entire resignation, cordial acquiescence, cheerful, obedience, patient waiting. So let his righteousness be brought near by himself to you, powerfully, effectually, thoroughly; and in its train you will find all saving gifts and graces hastening right joyously to cheer and bless your souls.
One word in closing to the stout-hearted; to you who are standing aloof and afar off. To you, also, is this word of the Lord addressed, “I bring near my righteousness.” “My righteousness is near.” And in a double sense and for a double purpose is this word addressed to you.
First, that you may know the terror of the Lord - consider that his righteousness, in the sense of his judicial reckoning with you, cannot be very distant. God has long delayed his coming to you in judgment. But come to you he must, and come to you he will; how soon and how suddenly, who can tell?
Sinner, careless sinner, the day of wrath is near. God bringeth near his work of retribution to thee. Near, at the very door, ready this very day, this very hour, to seize thee, and drag thee to the bar, and open to thee the books, and read to thee thine everlasting doom; - near, this very instant, may that stern, inexorable righteousness of God be to thee!
But, sinner, in another sense God brings his righteousness near to you. He brings near to you Christ, the Lord, his own beloved Son. And in his glorious person and his finished work, he brings near to you a righteousness all his own; a righteousness full, perfect, spotless, divine; a righteousness that will stand the chiefest sinner in good stead at the most trying hour; a righteousness sufficient to procure the cancelling of all your guilt, and the full salvation of your souls. This righteousness does God even now, in a preached Gospel and by a striving Spirit, bring near to you; near - very near - ah, how near!
Nearer, at all events, than that other righteousness, that judicial visitation upon thyself, which yet may be at thy very door!
Yes! sinner, death is near, but grace is nearer. Judgment is near, but Christ is nearer. Hell is near, but this blessed book, with all its promises, is nearer. Eternity is near, but the eternal Saviour is nearer.
Oh! be persuaded now to own and receive, and welcome and embrace that righteousness of God which he brings so very near; to say to Jesus, My Redeemer, my Saviour, my Lord and my God. Is it not high time? The wolf is coming - fast coming - nearer and nearer every moment. Already he is upon you. One spring! - But lo! nearer still, the good Shepherd! Between thee and devouring ruin, already all but grasping thee, the good Shepherd yet for one more instant stands. Now, even now, wilt thou not hear his voice, and cast thyself into his arms, and believe and be saved?
Ah, my friends! I would entreat you all to consider what it is that alone will avail you for eternity; what sort of righteousness, what sort of salvation. The hour is not far off that will try with a fiery ordeal whatever righteousness you are trusting in - whatever salvation you are looking for. The hope of the hypocrite must perish. The confidence of the self-righteous must be overthrown. The hail will destroy all refuges of lies. But if God’s righteousness is near to you, and if God’s salvation is gone forth to you, you at least have no cause of fear. “Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation” (Isaiah 51:6-8).