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Jesus Was Made a Curse for Us

Jesus Was Made a Curse for Us

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Published by glennpease

GALATIANS iii. 13.

Christ hath redeemed us from the curse of the law, being
made a curse for us.

GALATIANS iii. 13.

Christ hath redeemed us from the curse of the law, being
made a curse for us.

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Published by: glennpease on Sep 27, 2013
Copyright:Attribution Non-commercial


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JESUS WAS MADE A CURSE FOR USBY REV. THOMAS REELL, B.D.GALATIAS iii. 13.Christ hath redeemed us from the curse of the law, beingmade a curse for us.WHOEVER will but for a moment consider theblack catalogue of human crimes, and their attendant miseries,, will have little reason to doubtthe truth of the Scripture account, that man is ina state of degradation and corruption : of degradation, from a perpetual tendency to evil ; of corruption, from its actual commission. Thevoice of nature speaking through the mouth of the great heathen moralist, the history of mankind in every age, and the voice of consciencespeaking in his own breast, will too fully assurehim of the awful truth. It is almost beyond theinfatuation of sin itself to deny its own existence.ow the same reason that declares the unsulliedpurity of the divine nature, will also declarethat there are eternal and immutable measures of good and evil, right and wrong, as cer-SERMO IV. 47tain as the existence, and as unchangeable as thenature of their almighty Governor. The samereason will deduce from hence, that no creaturetainted by the pollution of sin, can hope for anadmission into that kingdom, whose essentialand fundamental laws are such as emanate froma Being of holiness as infinite as his power ; andwill join with Scripture in the assertion, " that
corruption cannot inherit incorruption." Thusthen we are assured by our reason, that perfectobedience is due to a perfect law, but we areequally assured, that in such a law no provisionfor its violation can exist. Such a provisionmust be an after act of favour and mercy ; andthat such a provision ever should exist, may bevaguely presumed, but cannot be certainly determined : with respect to the conditions of sucha provision, we must remain in ignorance stillmore profound.Upon repentance, perhaps, as the most probable condition our imagination can devise of ourrestoration to the divine favour, we fix our hopes.And yet, it is clearly contrary to our notionsof moral government, to suppose, that futureamendment should in all cases prevent the judicial bad consequences of evil actions, or remitthe punishment annexed to disobedience ; muchless have we any ground to determine in whatdegree, and in what cases, such an effect would48 SERMO IV.be produced. This will appear the more evidentif we consider, the universal prevalence of propitiatory sacrifices over the heathen world, plainlyshewing, that the notion of repentance alonebeing sufficient to expiate guilt, was contrary tothe general sense of mankind. Besides, the imperfection of our natures must render any repentance equally imperfect. ow the perfectlaw of God, must necessarily require perfectobedience ; and all that falls short of perfectobedience, arise from what cause it may, is rebellion and guilt. Shall then a rebellious creature,lift up its eyes to the glories of its great Creator ?
Can the imperfect obedience of degraded naturechallenge reward ? The utmost to which herfondest hopes can aspire, is to the remission of punishment, and even in this expectation shewill rather be fortified by presumption, than justified by reason.Such then is the curse of the natural law ; of that law, which reason informs us, must requireobedience as perfect as itself; an obedience towhich as no mortal can aspire, all are concludedunder its curse, even the curse of sin.If from the dreary prospect which the naturallaw discloses to our view, we turn our eyes to theMosaic covenant, we shall discover the same law,in its full force and severity. The same moralcode is enforced, the same perfect obedience de-SERMO IV. 49manded, " Cursed shall be every one that con-tinueth not in all things that are written in thebook of the law to do them." In the law therewas no expiation for sin, no atonement for imperfection. By proclaiming the nature of perfect obedience, it increased the sense of guilt andarmed all the powers of conscience against thetransgressor, it became " the strength of sin."The same law which before the degradation of human nature was instituted as a preservativefrom evil, now acted only as an aggravation of guilt. " The commandment/ says the apostle," which was ordained to life, I found to be untodeath." Thus then was the Jew, as well as theGentile, under the curse of the law. But as theAlmighty in every revelation of his will to man,

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