GLORIOUS WORK



                                    DELIVERED ON LORD’S DAY MORNING,

                                                SEPTEMBER 24, 1882.


                                                                                BY C. H. SPURGEON,




Seventy weeks are determined upon thy people and upon thy holy

city, to finish the transgression, and to make an end of sins, and to

make reconciliation for iniquity, and to bring in everlasting

righteousness, and to seal up the vision and prophecy, and to anoint

the most Holy.  Daniel 9:24.


The Lord God appointed a set time for the coming of His Son into the

world; nothing was left to chance. Infinite wisdom dictated the hour at

which the Messiah should be born, and the moment at which He should be

cut off. His advent and His work are the highest point of the purpose of

God, the hinge of history, the center of providence, the crowning of the

edifice of grace, and therefore peculiar care watched over every detail.

Once in the end of the world hath the Son of God appeared to put away sin

by the sacrifice of Himself, and this is the event before which all other

events must bow. The studious mind will be delighted to search out the

reasons why the Messiah came not before, and why He did not tarry till yet

later ages. Prophecies declared the date; but long before infallible wisdom

had settled it for profoundest reasons. It was well that the Redeemer came:

it was well that He came in what Scripture calls the fullness of time, even

in these last days.


Note, again, that the Lord told His people somewhat darkly, but still with a

fair measure of clearness, when the Christ would come. Thus He cheered

them when the heavy clouds of woe hung over their path. This prophecy

shone like a star in the midst of the sorrow of Israel: so bright was it that at

the period when Christ came there was a general expectation of Him. Holy

men and women, diligent in the study of the Scriptures, were waiting for

Him: Simeon was waiting for the consolation of Israel, and Anna looked

for redemption in Jerusalem with others of like mind. Not only the Jews,

but the Samaritans expected Him, for the woman at the well exclaimed, “I

know that Messias cometh, which is called Christ.” Even in heathen lands

there was remarkable cessation from stir and battle; an unusual peace

reigned over all the nations, and the hush of expectation ruled the hour-


No war, or battle’s sound,

Was heard the world around:

The idle spear and shield were high uphung;

The hooked chariot stood

Unstained with hostile blood;

The trumpet spoke not to the armed throng;

And kings sat still with awful eye,

As if they surely knew their sovran Lord was by.


Men were looking out for the coming One; for the corn of earth was ripe

for the reaper. Men were on the tiptoe of expectation, and wondered when

the promised Prince would arrive. Alas, they knew Him not when He

appeared. After this fashion are things at the present moment with regard

to the Second Advent of our Lord Jesus Christ. “Of that day and of that

hour knoweth no man”; but it is known unto God, and fixed in the roll of

His eternal purposes. “Known unto God are all his works from the creation

of the world,” and especially those grand works which concern the person

of our adorable Lord Jesus. He shall come as God hath appointed: the

vision of His glory shall not tarry. He has given us suggestive hints as to

that glorious appearing; and He has plainly taught us to be looking for and

listening unto the day of the Lord. Among His last words are these, “Surely

I come quickly”: these are words of consolation as well of warning. He

bids us watch constantly for the coming of the Lord, that it overtake us not

as a thief in the night; and He assures us that He will descend from heaven

with a shout, with the voice of the archangel, and the trump of God:

wherefore comfort one another with the glad tidings, and whenever your

hearts sicken because of abounding sin, hear ye with the ear of faith the voice of

promise crying, “Behold, the Bridegroom cometh.” Rest assured

that He cometh who will in the fullest and most manifest sense finish

transgression, and make an end of sin, and bring in everlasting

righteousness. The advent of the Well-beloved is the consolation of His

mourning saints. Both at His first and second appearings the Lord not only

cometh to drive away the wicked as chaff, but also to comfort and exalt

His elect: it is a day that shall burn as an oven, and yet to the redeemed it

will be the gladdest day that ever dawned.


The first advent of our Lord is spoken of in our text as ordained to be ere

the seventy weeks were finished, and the city should be destroyed; and so it

was even as the prophet had spoken. I shall not occupy your time by

attempting to fix the beginning and the end of the period intended by the

seventy weeks, and the seven weeks and three-score and two weeks. That

is a deep study, requiring much research and learning, and I conceive that

the discussion of such a subject would be of no great practical use to us

this Sabbath morning. You will be better nourished upon the Lord Himself

than upon times and seasons. Suffice it to believe that Jesus Christ our

Lord, the Messiah, came exactly as it was prophesied, and remained on

earth as it was foretold He should do: in the middle of the predestined

week He was cut off, when He had completed three years and a half of

saving ministry, and within another period of like length the gospel was

preached throughout all nations, and Messiah’s peculiar relation to Israel

was cut off. At another time it may afford you profitable contemplation if

you consider the four hundred and ninety years from the decree of the king

for rebuilding to the overthrow of Jerusalem.


We will at this present hour survey the work of the Messiah-that is His

Hebrew name, or of Christ, which is the Greek interpretation thereof. Let

us survey the work of the Anointed. Secondly, let us inquire as to our

participation in it; and then, thirdly, let us contemplate the consequences

which follow upon us being sharers in it, or upon our not being participants

in it. Oh for a measure of the anointing, that we may fitly meditate upon

our great theme. Come, Holy Spirit and rest upon us.


I. First, Let us survey the Messiah’s work. According to my text it divides

itself into two grand works, which two works subdivide themselves in each

case into three particulars.


The first work of our Lord Jesus Christ is the overthrow of evil, and it is

thus described,- “To finish the transgression, and to make an end of sins,

and to make reconciliation for iniquity.” But our Lord’s labor is not all

spent upon down-pulling work; He comes to build up, and His second

work is the setting up of righteousness in the world, described again by

three sentences: “To bring in everlasting righteousness, and to seal up the

vision and prophecy, and to anoint the Most Holy.”


The first work of the Messiah is the overthrow of evil. This overthrow of

evil is described by three words. If I were to give you a literal translation

from the Hebrew I might read the passage thus:


  • “To shut up the transgression,
  • to seal up sin, and
  • to cover up iniquity.”


According to learned men, those are the words which are here used, and the three put

together are a singularly complete description of the putting away of sin.

First, it is shut up: it is, as it were, taken prisoner, and confined in a cell;

the door is fastened, and it is held in durance: it is out of sight; held to a

narrow range; unable to exercise the power it once possessed. In a word, it

is “restrained”-so the margin of our Bibles reads it. The Hebrew word

signifies to hold back, to hold in, to arrest, to keep in prison, to shut in or

shut up. Its dominion is finished, for sin itself is bound. Christ has led

captivity captive.


But it is not enough to shut up the vanquished tyrant, unless he be shut up

forever; and therefore, lest there should be any possibility of his breaking

loose again, the next sentence is, “To seal up.” The uses of the seal are

many, but here it is employed for certainty of custody. Just as when Daniel

was thrown into the lions’ den for the king sealed the stone with his own

signet and with the signet of his lords; or, better still, as when our divine

Master was laid in the grave, they rolled the stone to the mouth of the

sepulcher, and His enemies set a seal and a watch, lest His body should be

stolen by His disciples. In His case,


Vain the stone, the watch, the seal,

Christ has burst the gates of hell.


But sin cannot thus arise. It is imprisoned in the sepulcher of Jesus, and

never can it come forth; for the seal royal of the immutable God is set upon

the door. Thus is sin placed doubly out of sight: it is shut up and sealed up,

as a document put into a case and then sealed down. “Finished” and “made

an end of” are the two words used in our authorized version, and they give

the essence of the meaning. To borrow a figure from current events,-Arabi,

the Egyptian rebel, is shut up as our prisoner, and his defeat is sealed,

therefore his rebellion is finished and an end made of it. Even thus is it with

transgression: our Lord has vanquished evil, and certified the same under

the hand and seal of the Omnipotent, and therefore we may with rapture

hear Him say, “It is finished,” and also behold Him rise from the dead to

seal our justification.


Yet, as if this might not suffice, the next term in the Hebrew is to cover up;

for the word to make reconciliation or expiation is usually in the Hebrew to

cover over. “Blessed is the man whose transgression is forgiven, whose sin

is covered.” Christ has come to cover sin, to atone for it, and so to hide it.

His glorious merits and substitutionary sufferings and death put away sin

so completely that God Himself beholds it no more. He has blotted it out,

cast it into the sea, and removed it from us as far as the east is from the

west. The two former sentences speak of finishing transgression and

making an end of sin, and these expressions are full and complete, while

this third one explains the means by which the work is done, namely, by an

expiation which covers up every trace of sin. Thus in the three together we


GUILT AND ITS POWER, AY, AND ITS VERY EXISTENCE!  It is put into the dungeon and the door is shut upon it; after this the door is sealed and then it is covered up, so that the place of sin’s sepulcher cannot be seen anymore forever. Sin was

aforetime in God’s sight, but through Christ Jesus we read, “Thou has

forgiven the iniquity of thy people; thou has covered all their sin; thou hast

taken away all thy wrath.” Sin was in God’s way till Christ shut it up, and

now it pushes itself no more into the sight of the Lord. Sin was always

breaking loose till Jesus sealed it up, and now it cannot come forth to lay

any accusation against the justified.


The three words might be put into one word by saying Christ has made a

clean sweep of sin of every kind. Whatever may be its special development,

whether it be transgression, which means the breaking of bounds, or sin,

which is any want of conformity to the law, or iniquity-that is to say, inequity,

or the want of equity, a default in righteousness; in all forms in

which it can be described Christ has shut it up, sealed it up, and covered it

up by His atoning sacrifice once for all. The depths have covered it; if it be

searched for, it cannot be found; our blessed Scapegoat has carried it away

into the land of forgetfulness; it shall not be mentioned against us anymore

forever. Those three words contain infinitely more of meaning than I have

either space or ability to set forth.


Observe, dear friends, that the terms for sin are left in an absolute form. It

is said, “to finish transgression,” “to make an end of sins,” “to make

reconciliation for iniquity.” Whose transgression is this? Whose sins are

these? Whose iniquity is it? It is not said. There is no word employed to set

out the persons for whom atonement is made, as is done in verses like

these- “Christ loved the church and gave Himself for it”; “I lay down my

life for the sheep.” The mass of evil is left unlabeled, that any penitent

sinner may look to the Messiah and find in Him the remover of sin. What

transgression is finished? Transgression of every kind. But what sins are

made an end of? Sins of every sort-against law and against gospel, against

God and against men, sins past, sins present, sins to come. And what

iniquity is expiated? Every form of iniquity, whatever falls short by

omission, whatever goes beyond by commission. Christ in this passage is

spoken of in general terms as removing sins, transgressions, and iniquities

IN THE MASS.   In other places we read of the objects of His substitution but

here all is left indefinite to encourage all. He gives us no catalogue of

offenses; for where should He write it? The very heavens could not hold

the enumeration; but He just takes the whole, unformed, horrible, black,

disgusting mass, and this is what He does with it-He encloses it, fastens it

up, and buries it forever. In the words of our version He finishes it, makes

an end of it, and makes expiation for it. The Messiah came to wipe out and

utterly destroy sin, and this is, and will be, the effect of His work. Put all

the three sentences into one and this is the sum of them.


Indulge me for a few minutes while I take the sentences separately and

press each cluster by itself. And first notice that it is said he came to finish

the transgression. As some understand it, our Lord came that in His death

transgression might reach its highest development, and sign its own

condemnation. Sin reached its finish, its ultimatum, its climax, in the

murder of the Son of God. It could not proceed further: the course of

malice could no further go. They had stoned the prophets and killed

everyone that was sent unto them; but now He came, and God said, “They

will reverence my Son,” but they did not; on the other hand, they cried,

“This is the heir; let us kill Him, and the inheritance shall be ours.” Sin

finished itself when it brought forth the death of the Son of God. It could

produce no riper fruit, for no supposable crime can exceed the putting to

death of Jesus our Lord. Now hath sin finished itself, and now hath Jesus

come to finish it. “Thus far,” saith He, “thou shalt go, but no further: here

in my wounds and death shall thy proud waves be stayed.” Sin virtually

committed suicide when it slew the Savior, for His death became its death.

The kingdom of sin was overthrown in that day when it smote the Prince

of Peace: then was a period put to the dominion of evil; and, to come back

to the Hebrew, the Lord restrained transgression, and Satan was bound

with a great chain. “The times of this ignorance God winked at; but now

commandeth all men everywhere to repent.” Sin may no longer range

unchecked. Sin is now arrested and held under warrant, restrained under

the bonds of law; and from the day of our Lord by the preaching of the

gospel sin has become more and more shut up as to its reigning power.

Some men have been altogether delivered from the rule of evil, and other

men who remain its slaves yet go not to such a pitch of outward riot as

they would have done had not Christ appeared. Sin is being besieged; it

skulks behind its earthworks; its sorties are becoming fewer and less

forcible; and though it is still powerful, the hour of its pride is passed, its

head has received a deadly wound: the age has come in which the victory

of truth and righteousness is guaranteed by the death of Jesus Christ our

Lord. Thy finis is written, O transgression! Written by the pierced hand!

Thy huge volume has in it writing long enough and grievous enough, full

enough of blasphemy against God and of evil towards men; but now the

Lord Jesus takes the pen from thee, and thou shalt write no more, as thou

hast done. The huge leviathan of evil has met its match, and is placed under

the power of the Avenger. Thus saith the Lord, “Behold, I will put my

hook in thy nose and my bridle in thy lips, and I will turn thee by the way

by which thou camest.” The Lord hath set bounds to the transgression

which aforetime broke all bounds. Where sin abounded, grace doth much

more abound. Sin is shut up that grace may have liberty. This is one part of

our Lord’s great work: all glory be unto His name, He has accomplished it

with power, and the power of the enemy is broken.


Now take the second sentence, which in our version is, “To make an end

of sin.” Messiah has come to proclaim so free, so rich, so gracious a

pardon to the sons of men that when they receive it sin virtually ceases to

be: it is made an end of. The man that is in Christ, and hath Christ for his

covenant Head, is this day so delivered from all sin whatsoever, that he

may boldly ask the question, “Who shall lay anything to the charge of

God’s elect?” If Christ has made an end of sin there is an end of it: the

matter is ended, and no more is to be said. Down among the dead men let

sin lie, forever buried by the right hand of the conquering Savior.


But the Hebrew has it “to seal up sins.” Now I take it to mean just this.

There are certain handwritings which are against us, and they would be

produced against us in court but by order of the judge all these

handwritings are sealed up, and regarded as out of sight: no man dare

break the seal, and no man can read them unless the seal be broken;

therefore they will never be brought against us. They have become virtually

null and void. Everything that can be brought as an accusation against

God’s people is now sealed up and put out of the way once for all, never to

be opened and laid to their charge before the living God. Or, if you regard

sin as a captive prisoner, you must now see that by Christ’s death the

prison wherein sin lies is so sealed that the enemy can never come forth

again in its ancient power. Sin could once sit on the highest mountain, and

look over the world and say, “All this is mine”; and the embodiment of sin

could come to Christ and say of all the kingdoms of the world, “All these

will I give thee,” as though he claimed them all for his own. But it is not so

today. The mountain of the Lord’s house is this day exalted upon the top

of the hills, and though as yet all nations do not flow unto it, yet a glorious

company comes streaming up to the temple of the living God, and that

company shall increase from day to day. As when a brooklet groweth to a

stream, and the streamlet rises to a river, and the river swells till it rolls in

fullest force into the shoreless main, so is it yet to be with the ever-growing

church of Jesus Christ, which ere long shall carry all before it, and cover

the earth with blessing. Evil, thou canst not reign! Jesus has come and

overcome thee Himself, and taught man to vanquish thee! Thou canst not

come again to the crown thou once hadst, for the seed of the woman hath

broken thy head: He shall reign forever and ever, and thou shalt die!

Hallelujah! The coffin of sin is both shut up and fastened down with the

seal of Christ’s victory.


But now, the last expression is in English, He hath come “to make

reconciliation for iniquity”; that is, to end the strife between God and man

by a glorious reconciliation, a making again of peace between these twain;

so that God loveth man, and, as a consequence, man loveth God. In the

blessed atonement of Christ, God and man meet at a chosen meeting-place.

Christ is Jehovah’s darling and our delight. A slain Savior is well pleasing

to God, and oh, how pleasing He is to a sinner who is deeply under a sense

of sin! Here, here is that mercy-seat sprinkled with blood where man may

speak to God without fear, and where God doth speak to man without

wrath. Here righteousness and peace have met together; mercy and truth

have kissed each other. Oh, glorious reconciliation which Christ has made

by honoring the law in His life and in His death.


Now, take the Hebrew for it, and read the sentence thus,-to cover iniquity.

Oh, what bliss this is: to think, dear friends, that sin is now once for all

covered! Not as though it lay rankling there beneath some coverlet through

which fire might burn, or lightning strike; but Christ’s covering is such that,

if you could heap hell over sin, it were not so hidden; and if you could pile

worlds upon it, were not so concealed; and if all heaven bowed to overlay

it, it were not so out of sight as when Jesus buried it deeper than the lowest

depths, where no memory can remember it, or mind perceive it.


Our guilt shall vanish quite away,

Though black as hell before,

Shall be dissolved beneath the sea,

And shall be found no more.


This is what is to be done with the whole kingdom of evil, as well with the

power of it as with the guilt of it. Dagon is to fall and to be broken, and the

very stump of him is to be demolished. As when the darkness flies before

the sun, not a trace of its blackness is left, so is sin to be destroyed utterly

from the redeemed of the Lord. It is not merely the guilt of sin that is shut

up and sealed and covered, but sin itself, its power, its dominion, its habit,

its defilement, the dread that comes of it, and the fear and the burning of

heart which it engenders. All the foul birds of sin’s filthy cage must fly

away, never to return, chased away by the glorious work of Him who shall

save His people from their sins. For this the Messiah was cut off, and this

by His death is achieved.


O love! thou bottomless abyss!

My sins are swallow’d up in thee;

Cover’d is my unrighteousness,

Nor spot of guilt remains on me.

While Jesu’s blood, through earth and skies,

Mercy, free, boundless mercy cries!


I fail to describe this triumphant overthrow of sin and Satan. I have neither

wisdom nor language answerable to such a theme. I invite you now for a

few minutes to consider the second work, namely, the setting up of

righteousness. This is set before us in three expressions: first, in the words

to bring in everlasting righteousness.” And what is that? Why, His own

righteousness which is from everlasting to everlasting, and will never be

taken way from those who have it, and will never cease to be their beauty

and their glorious Jesus. The work of Christ in His life and death is by God

imputed to His people: indeed, it is theirs because they are one with Christ.

He is the Lord their righteousness, and they are the righteousness of God

in Him. Saints are so righteous in Jesus Christ that they are more righteous

than Adam was before he fell, for he had but a creature righteousness, and

they have the righteousness of the Creator: he had a righteousness which

he lost, but believers have a righteousness which they can never lose, an

everlasting righteousness. Nor is that all the meaning of our text: those to

whom God imputes righteousness, to them also He imparts righteousness.

He makes them pure in heart, He changes their desires, He makes them

love that which is right and just and good, and so He gives them grace to

lead godly, sober, honest, and holy lives. This righteousness shall not be

crushed out of them, for the work of the Spirit shall continue until they

shall become perfect, and be meet to dwell with God in light. Happy are

those spirits to whom Christ gives an everlasting righteousness, for theirs is

the kingdom and in it they shall shine forth as the sun. They are right and

they shall be right; they are true and they shall never degenerate into

falsehood; they are God’s own children and they shall go on to develop the

image of Christ, their elder brother, till they shall be without spot or

wrinkle or any such thing. THIS CHRIST CAME TO DO!  He imputes and imparts

righteousness, and thus brings in everlasting righteousness as the foundation of His kingdom.


Next, in order to the setting up of a kingdom of righteousness He is come

that He may “seal up vision and prophecy.” That is, by fulfilling all the

visions and the prophecies of the Old Testament in Himself, He ends both

prophecy and vision. He seals up visions and prophecies so that they shall

no more be seen or spoken; they are closed, and no man can add to them;

and therefore-and that is the point to note-THE GOSPEL IS FOR EVER


kingdom that shall never be moved. His truth can never be changed by any novel revelation. If any man come to you and say, “I am a prophet!” bid him go and find believers among the foolish for to you Jesus has sealed up prophecy and vision, and

there is to be no more of it. There is no need of it, because in Christ God

has spoken all He means to say concerning the way of salvation. Until such

time as Christ Himself shall come the canon is complete; and though there

be many voices crying, “Lo, here!” and “Lo, there!” and some so

fascinating that they might deceive, if it were possible, the very elect, yet

those whom Christ has chosen know the Shepherd’s voice, and “a stranger

will they not follow, for they know not the voice of strangers.” Brethren,

there always was something better yet to come in all times till Christ

arrived; but after the best there cometh none. A certain philosopher taught

this; the next philosopher taught that, and the next one contradicted this

and that, and taught another thing; while another master arose and

contradicted all who went before. So man groped as in the dark for the

wall; but now the day has dawned, and the true light shineth, for Christ

hath appeared. This, then, is an essential part of the setting up of that

which is good-namely, TO SETTLE TRUTH ON A FIXED BASIS

 whereon we may stand steadfast, immovable. The candles are snuffed out because

the day itself looks out from the windows of heaven. Rejoice in this, beloved. God

makes you righteous in Christ and with Christ, and in order that you shall

never be perplexed with change, He sets aside all other teachers, THAT



Then, as if this were not enough, and truly it would not be enough, He is

also come to anoint the Most Holy, or the Holy of Holies, as you may read

it. And what means this? Nothing material, for the Holy of Holies, the

place into which the High Priest went of old is demolished, and the veil is

rent. The most holy place is now the person of the Lord Jesus Christ; He

was anointed that God might dwell in Him. Together with Christ the Holy

of Holies is now His church, and that church was anointed or dedicated

when the Holy Ghost fell at Pentecost, to be with us, and to abide in us

forever. That was a noble part of the setting up of the great kingdom of

righteousness, when tongues of fire descended and sat upon each of the

disciples, and they began to speak with other tongues as the Spirit gave

them utterance. This is Christ’s work, for which He came, and for which

He ascended on high, to set up the truth, to set up righteousness, and to

make it everlasting by the dwelling of the Holy Ghost in the church of God

in the midst of the sons of men.


Thus you see, in six ways, which condense themselves into two, our Lord

set about His lordly enterprise. Heaven rings with the praises of the

Messiah who came to destroy the work of sin, and to set up the kingdom

of righteousness in the midst of the world.


II. Let us now inquire as to our participation in these two works. I will put

a few questions as briefly as I can, and I pray God, the Holy Ghost, that

every one of us may honestly answer them.


First, dear brethren, Christ has come into the world to do all this good

work, but has He done it for us? “God so loved the world, that he gave his

only begotten Son.” What for? “That whosoever believeth in him might not

perish.” There is a general aspect to the atonement, but there is quite as

surely a special object in it. God loved the world, and therefore He gave

His Son. But to what end did He give His Son? Here is the answer, “That

whosoever believeth in him might not perish, but have everlasting life.”

There was a special eye to believers. Come, then, have you believed? The

first question that is to help you to answer that inquiry is this-Is your sin

shut up as to its power? “Sin shall not have dominion over you” if Christ is

in you. How is it between your soul and evil? Is there war or peace? Once

you loved sin; you could not have enough of it. Is it so now? Do you still

delight in evil? For if you do, the love of God is not in you. Can you still

put forth your hand to iniquity as you once did? Then do not pretend that

Christ has done anything for you. If you are a believer, your sin may not be

absolutely dead, but it is shut up for dead: it is fast held in the condemned

cell. It may still breathe, but it is crucified with Christ. How it tugs to get

its hands loose from the nails! How it struggles to get its feet down from

the tree! But it cannot, for He that nailed it there knew how to drive nails,

and how to fasten the offender to the tree. Do you begin to grow weary of

iniquity? Is it distasteful and unpleasant to you? And when looking over the

day you perceive where you have spoken unadvisedly or acted hastily, or in

any other way soiled your character, do you feel as if you would fain wash

out every spot with tears? If it be so, Christ has begun with you: He has

come to shut up your sin, and to end its reign: it shall no more have

dominion over you. It may be in you, but it shall not be on the throne: it

may threaten you, but it shall not command you: it may grieve you, but it

shall not destroy you. You are under another Master: you serve the Lord

Christ. Judge you how this matter fares with you.


The next question arising out of the text is, Is your sin sealed up as to its

condemning power? Have you ever felt the power of the Holy Spirit in

your soul, saying to you, “Go in peace; thy sins which are many, are all

forgiven thee?” Have you clutched that promise, “He that believeth in him

is not condemned?” Have you believed in Jesus? Has that blessed word,

“There is therefore now no condemnation,” breathed a deep calm over

your spirit? Some of you do not know what I mean; but others of you do.

Oh, what bliss, what a heaven it is to know, “I am washed in the blood of

the Lamb-I am delivered, clean delivered from every sin, past, present, and

to come, as to any possibility of its being laid to my charge. Christ has put

my sins into a bag, sealed them up, hurled that bag into the sea, and flung

them out of existence, and they are gone, never to be found again any

more.” He has made an end of sin. Come, dear hearer, do you know

anything about this? If you do not, it is the one thing you want to know,

and until you know it you will never have any rest to your spirit, but you

will be tossed to and fro as upon a raging sea. “There is no peace, saith my

God, to the wicked.” There is no peace to any of us till Christ hath made

an end of our sin. How is it with your hearts?


And next, is your sin covered as to its appearance before God? Has the

Lord Jesus Christ made such an expiation for your sin that it no longer

glares in the presence of the Most High, but you can come unto God

without dread? Can you hopefully say, “Lord God, thou seest no sin in me,

for Thou has covered me with the righteousness of Christ, and washed me

in His blood?” Did you ever feel the sweetness of that? It is rapture! I can

recollect times when I have been driven to doubt whether it could be true,

it seemed too good; and then again, when my faith has revived I have said,

“Good as it is, it is true, for it is like God to do these great marvels, and to

put away the sins of His people and cover them once for all.” Oh then there

has been a joy within my spirit not at all like the joy of harvest, or the joy

of marriage, or the joy of a firstborn child in the house. No; it is a joy like

the bliss of angels, deep, unspeakable, mysterious, divine. Have you ever

felt it? You will feel constantly if Christ comes to dwell with you: you will

then be assured in your heart that He has made an end of your sin.

Further, let me question you about the next point. Has the Lord Jesus

Christ made you righteous? Do you glory in His blood and righteousness,

and do you now seek after that which is pure and holy? “Be not deceived;

God is not mocked: for whatsoever a man soweth, that shall he also reap.”

If we continue in sin we shall perish in sin. He is saved who comes out

from evil and seeks to live honestly, righteously, soberly, after the manner

of the godly and the saintly. Is it so with you? Is there a great and deep

change in your spirit, so that you now love those good things which once

you despised and ridiculed in others? Oh, if you cannot answer my poor

questions, how will you stand before the judgment-seat of God when He

shall test you as with fire?


Furthermore, are the prophecies and visions sealed up as to you? Are they

fulfilled in you? When God declares that He will wash us and make us

whiter than snow, is it so with you? When He declares that He will cleanse

our blood, which has not yet been cleansed, is it so with you? When He

says, “A new heart also will I give them, and a right spirit will I put within

them: and I will write my law upon their hearts”; is it so with you? Are you

fishing about after empty dreams and fancies, or have you laid hold upon

the old prophecies and the ancient visions, and discovered the substance of

them to be deeply wrought in your very heart?

Nor is this all: are you anointed to be most holy to the Lord? Are you set

apart that you may serve Him? Has the Holy Spirit come upon you, giving

you a desire to do good? Have you a wish to rescue the perishing, a

longing to bring the wandering sheep back to the great Shepherd’s fold? Is

the Spirit of God so upon you today that you can truly say, “I am not my

own; I am bought with a price?” Jesus, the Messiah, came to do all these

things, and if He has not done them to you, then He has not come to you;

you are still a stranger, still far off from Him. Oh, may the Lord make you

desperately unhappy till you come to Jesus: may you never know what

quiet means till you find it at the pierced feet! From this hour may you

breathe sighs, and may every pulse be a new agony of spirit, till at last you

can say, “Yes, the Messiah was cut off, and cut off for me, and all that He

came to do He did for me, and I am a sharer and a partaker in it all.”


III. Lastly, we have but a brief interval in which to speak of the results of

participating in all this. The results! I want a week to speak of them in.

They are, first of all, security. How can that man be lost whose

transgression is finished, and whose sin has ceased to be? What is there for

him to dread on earth, in heaven, or in hell? If Christ has put away my sin, I

cannot die; if Christ has washed away my guilt, I cannot be condemned; I

am safe, and may triumphantly sing-


More happy, but not more secure,

The glorified spirits in heaven.

Wherefore, rejoice in this.


And now, inasmuch as you are secure, you are also reconciled to God, and

made to delight in Him. God is your friend and you are one of the friends

of God. Rejoice in that hallowed friendship, and live in the assurance of it.

Now you have the anointing, do not doubt it. Christ has made it yours by

His death. The Spirit of the Lord resteth upon you; you are fit for service;

set about it without further question. The anointing is upon you; you are

most holy to the Lord; so let your life be wholly consecrated. Your heart

ought to be, and shall be by the Spirit’s power, as holy as that innermost

shrine into which no unauthorized foot ever intruded, into which only once

in the year the high priest went, and then not without blood. God dwelleth

in you, and you in God. Oh, blessed consequences-you shall soon dwell

with Him forever!


But now suppose when I put the question you had to shake your head and

say, “No, it is not so with me.” Then hear these few sentences. If the

Messiah has not done this for you, then your sin will be finished in another

way-sin, when it is finished, bringeth forth death. An awful death awaits

you-death unto God, and purity and joy. Woe, woe, to you. Death on the

pale horse pursues you, and will overtake you soon. Then will one woe be

past, but another will follow it. If Christ has never made an end of your sin,

then mark this, your sin will soon make an end of you, and all your hopes,

your pleasure, your boasting, your peace will perish. Oh, terrible end of all

that is hopeful within you. You shall be a desolation forever and forever.

Has not Christ reconciled you? Then mark this, your enmity will increase.

There is no peace between God and you now, but soon will the war begin

in which He must conquer, and you, never yielding, will continue forever

more to hate God, and to find in that hate your utmost torment, your

fiercest hell. Have you never had the righteousness of Christ brought in?

Then mark this, your unrighteousness will last forever. One of these days

God will say, “He that is unholy, let him be unholy still: he that is filthy, let

him be filthy still.” That will be the most awful thing that can ever happen

to you. You have heard of the fable of Medusa’s head: whoever looked

upon it when it was held up was turned to stone, and one day, sinner, you

shall look at death, and it will petrify your character so that it shall be

forever what it is when death came to you. Where death finds you, there

judgment shall find you, and there eternity shall leave you. Oh, wretched

soul, to have nothing to do with the everlasting righteousness of Christ!

Are not the prophecies fulfilled in you, the prophecies of mercy? Then

listen. The prophecies of woe will be written large across your history.

“The wicked shall be turned into hell, with all the nations that forget God.”

Beware, ye that forget God, lest He tear you in pieces, and there be none

to deliver. I will not detain you with many such words of terror, but

through the Old Testament they roll like peals of thunder, nor is the New

Testament less stern towards him that goeth on in his iniquity and will not

turn unto the Christ.


Lastly, will you never be anointed to be most holy? Then remember,

holiness and you will stand at a distance forever, and to be far off from

holiness must necessarily be to be far off from heaven and happiness. Sin is

misery; in it lies both the root and the fruit of eternal woe. Purity is

paradise: to be right with God is to be right with yourself and all created

things; but if ye will not be holy, then must ye by force of your own choice

be forever tossed about upon the restless sea of wretchedness. God save

you, brothers and sisters; God save you for Christ’s sake. Amen