A commentary of M. I. Calvin upon the Epistle to the GalatiansA commentarie of M. I. Caluine vpon the Epistle to the Galathians

22 But the fruits.) As afore he condemned the whole nature of man, for that it bringeth forth no fruits but faulty and reprobate: so now he teacheth that all virtues, all honest & well ordered affections do come of the spirit: that is to say, from the grace of God, and from the renewing which we have from Christ. It is as much therefore as if he had said, There cometh nothing of man but that which is evil, there is nothing that is good, but cometh of the holy ghost. For although there hath oft times appeared in men not regenerate, notable examples of meekness, faith, temperance and liberality: yet for all that it is certain, that they were but only deceiving shows, there was a kind of notable virtue in Curius, in Fabricius, Temperance in Cato, gentleness and liberality in Scipio, long suffering in Fabius: but that only in the sight of men, but that only after a civil account or estimation. but before GOD nothing is pure except it be out of the fountain of all purity. I take Joy here not as Rom. 14.17. but for the merriness which we show to our neighbours, and that which is contrary to waywardness: & so I take faith for truth. that it may be contrary to subtlety, fraud, and lying. I set Peace against brawlings and contentions. Long suffering, is meekness of mind, whereby it cometh to pass that we take all things in good part, and are not by and by ready to be angry. the rest are open enough. for the fruit describeth how it shall be manifest what every mans mind is. what ⟨p. 133⟩than, will some man say, shall we judge of the ungodly and Idolaters, which shined with notable show of virtues? for by their works they show to be espirituall. I answer, as not all the works of the flesh are apparent in a carnal or fleshly man, but they show them selves to be carnal with this or that vice: so a spiritual man must not be deemed so, because of one virtue: for in the while it will appear by other vices, that the flesh had dominion in him. which is plainly to be seen of all them whom I have named.

22 But the fruites.) As afore he condemned the whole nature of man, for that it bringeth forth no fruites but faultye and reprobate: so nowe he teacheth that all vertues, all honest & well ordered affections doe come of the spirite: that is to saye, from the grace of God, and from the renuing whiche wee haue from Christ. It is as much therefore as if he had sayd, There commeth nothing of man but that which is euill, there is nothing that is good, but commeth of the holy ghost. For although there hath oft times appeared in mē not regenerate, notable examples of meekenesse, fayth, temporaunce and liberalitie: yet for al that it is certayn, yt they were but only deceiuing shewes, there was a kind of notable vertue in Curius, in Fabricius, Temperance in Cato, gentlenesse and liberalitie in Scipio, long suffering in Fabius: but that only in the sight of men, but that only after a ciuile account or estimation. but before GOD nothing is pure except it be out of the fountayne of all puritie. I take Ioy here not as