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

The scripture, say they, is plentiful, & therefore bringeth forth manifold senses or meanings, I confess that the scripture is a very bountiful fountain of all wisdom and such as cannot be drawn dry: but I deny that the bounty thereof consisteth in divers and contrary senses, such as every man may devise of his own brain. Be it known therefore that that is the true sense of the scripture, which is natural & simple: & that let us embrace, & hold with tooth and nail. As for feigned or devised expositions which lead us away from the literal sense, let us not only neglect them as doubtful, but stoutly refuse them as deadly corruptions. But what shall we answer to that which Paul saith? certainly he doth not understand that Moses meant so when he did write, that he would turn a story into an allegory: but he showeth how the story may agree to ⟨p. 105⟩the present cause: namely if we mark that the picture of the church is there painted forth unto us figuratively. Neither is that kind of doctrine strange from the natural sense of the letter, for that the similitude is taken from the household of Abraham unto the church. For as the house of Abraham was then that true church: so there is no doubt, but that the principal events & such as were chiefly to be remembered above others, which happened in the same are unto us so many types or figures. as therefore in circumcision, in the sacrifices, in the whole Levitical Priesthood there was an allegory as at this day is in our sacraments: so also I say was there in the house of Abraham. but that maketh not that we should go from the literal sense. The sum is as if Paul should say the figure of the two Testaments was painted unto us as it were in a table, in the two wives of Abraham, and the figure of the two peoples in his two sons. And certainly Chrysostom granteth that there is a Catechresis in the word Alegoria which is very true.¹ 23 Of the bondwoman. Each of them was begotten of Abraham after the Flesh. but in Isaac was there a peculiar respect, because he had the promise of grace. There was than in Ismael nothing beside nature: in Isaac was the election of God. and that was shadowed when he was begotten. for he was begotten miraculously, and not after a common manner. Yet after a sort he doth insinuate both the calling of the Gentiles and the refusing of the Jews:

The scripture, say they, is plentiful, & therfore bringeth forth manifold sences or meanings, I confesse that the scripture is a very bountifull fountayne of al wisedome and such as cannot be drawn drie: but I denie that the bountie therof consisteth in diuers and contrary sences, such as euery man may deuise of his own braine. Be it known therfore that that is the true sence of ye scripture, which is natural & simple: & that let vs embrace, & hold with tooth and nayle. As for fained or deuised expositions which leade vs away from the literal sence, let vs not only neglect them as doubtful, but stoutly refuse thē as deadly corruptions. But what shall we answere to that which Paule saith? certainly he doth not vnderstande yt Moses meant so when he did write, yt he would turne a story into an allegorie: but he sheweth how ye story may agree to