Sermons of M. John Calvin upon the Epistle of Saint Paul to the GalatiansSermons of M. Iohn Caluine vpon the Epistle of Saincte Paule to the Galathians

I Have told you already why S. Paul speaks here of the fullness of time: namely to abate mens curiosity, who by their good wills would seek to far into Gods secretes, yea and take upon them so boldly as to reply against God if he behave not himself after their fancy. To the intent therefore that the faithful may content themselves with the order that God hath kept in sending of our Lord Jesus Christ: he sayeth that the due season was not before, for that matter dependeth upon the only good pleasure of God, and upon his unchangeable purpose, whereunto it behoveth us too submit our selves. And now S. Paul sayeth, that our Lord Jesus Christ was made of woman, and put under the law, to acquit those that were under the law. First he sayeth that he was clothed with our nature, for else he could not have yielded obedience to God in our behalf, that we might be set free. Howbeit forasmuch as he was conceived after a wonderful manner, therefore doth S. Paul say he was made or begotten of a woman. It is true that he was of the seed of David: nevertheless I have told you already, that there was a secrete working of the holy Ghost in his conception. But how soever it was, our Lord Jesus Christ took our nature upon him, too the end he might yield obedience to God his father, as it were in our person. And that was the cause why he took our nature upon him. And this subjection whereof he speaketh, was not of constraint, but of good will. For we know that the Son of God hath all superiority and sovereignty, in so much that even the Angels and all the principalities must bow their knees before him too do him honour. How then could he be subject too the Law, seeing that the Law is such a bondage? This doth no whit deface the Majesty of Gods son, forasmuch as he abased himself of his own good will. Therefore (as it is said in the second too the Philippians) there is no contrariety in that he might make himself equal with God without robbery:¹ and yet that he abased himself also. So then, forasmuch as this doing of his proceeded of his own mere and unconstrained goodness: he continued always in his own state, not withstanding that before men he had the shape and fashion of a servant as S. Paul also specifieth ⟨image 208⟩[in the same place.]

I Haue tolde you already why S. Paule speakes heere of the fulnesse of time: namely to abate mēs curiositie, who by their good willes would seeke to farre into Gods secretes, yea and take vpon them so boldly as to reply against God if he behaue not himself after their fancie. To the intent therfore that the faythfull may content thēselues with the order that God hath kept in sending of our Lord Iesus Christ: he sayeth that the due season was not before, for that matter dependeth vpon the only good pleasure of God, and vpō his vnchaungeable purpose, wherevnto it behoueth vs too submit our selues. And now S. Paule sayeth, that our Lord Iesus Christ was made of woman, and put vnder the lawe, to acquite those that were vnder the lawe. First he sayeth that he was clothed with our nature, for else he could not haue yeelded obedience to God in our behalfe, that wee might be set free. Howbeit for asmuch as he was conceyued after a wōderfull maner, therefore doth S. Paule say he was made or begotten of a woman. It is true that he was of the seede of Dauid: neuerthelesse I haue told you already, that there was a secrete working of the holie Ghost in his conception. But how soeuer it was, our Lorde Iesus Christe tooke our nature vppon him, too the end he might yeeld obedience to God his father, as it were in our persone. And that was the cause why he tooke our nature vppon him. And this subiection whereof he speaketh, was not of constraint, but of good will. For wee know that the Sonne of God hath all superioritie and soueraintie, in so much that euen the Angelles and all the principalities must bowe their knees before him too doo him honour. How then could he bee subiect too the Lawe, seyng that the Lawe is such a bondage? This doth no whit deface the Maiestie of Gods sonne, for asmuch as he abaced himself of his owne good will. Therefore (as it is sayd in the second too the Philippians) there is no contrarietie in that he might make himselfe equall with God without robberie: