A commentary vpon the prophecie of Isaiah. By Mr. Iohn Caluin. Whereunto are added foure tables ... Translated out of French into English: by C.C.

Vers. 6. For vnto vs a childe is borne, and vnto vs a sonne is giuen, and the go∣uernment is vpon his shoulder: and* 1.1 hee shall call his name Wonderfull, Counsel∣l••r, The mighty God, The* 1.2 euerlasting fa∣ther, The Prince of peace.

ISaiah shewes now the finall cause; where∣fore this deliuerance was to bee preferred before all other benefits of God; because hee will not onely bring his people out of capti∣uitie, but will also establish Christ in his roy∣all throne; vnder whose Kingdome there shall be seene a soueraigne and an eternall felici∣tie. And thus he shewes that this deliuerance shall be no temporary or perishable benefit, seeing hee comprehends the whole time wherein the Church should be preserued vn∣till the comming of Christ. Neither is it any meruaile if the Prophet passeth forthwith from the returne of the antient people, to the full & whole restauration of the Church, which notwithstanding should not come to passe many ages after. For we haue said here∣tofore in the seuenth Chapter,* 1.3 verse 14. that all the promises of saluation are grounded vpon the Mediator, for whose sake onely God is mercifull vnto vs: and therefore the Pro∣phets were often wont to propound this pledge and earnest penny, as oft as they would encourage the faithfull, and raise them vp to a comfortable expectation of de∣liuerance. And thus it came to passe, that the returne from the captiuity of Babylon, was a beginning of that restauratiō of the Church, which in conclusion happened in the perfe∣ction thereof; to wit, when Christ appeared: in regard whereof, there is no absurditie in this so continuall a progresse of time. And therefore Isaiah teacheth, that they were not to stay their mindes in the beholding of the present benefit, but to consider the end; and thereunto to referre all these things: as if they should haue said; Our happinesse con∣sists in our deliuerance from death; not to leade our liues onely in the land of Canaan; but rather that we should aspire to the king∣dome of heauen.

This place admonisheth vs, that we should not swallow vp the benefits which wee re∣ceiue from God, so as wee should forthwith put them to forgetfulnesse; but ought r••∣ther to lift vp our mindes vnto Christ: for o∣therwise it will bee but a flashing and vaine ioy; because such benefits will not make vs taste the sweetenesse of the loue which God our Father beares vs, vnlesse his free election ratified in Iesus Christ goes before. Lastly,* 1.4 the Prophet would not haue this people to rest in the pleasure of that one outward and transitory deliuerance, which they obtained; but that they should consider the end there∣of; to wit, the conseruation of the Church vntill such time as Christ the onely Sauiour and redeemer should appeare. For hee it is who ought to bee the matter and end of all our ioy.

A childe is borne to vs.] The Iewes doe im∣pudently wrest this place: for they expound it of Hezekias; who was born notwithstanding before this prophesie was published. But hee here speakes as of a new and rare matter; yea, which more is, it is a promise to confirme the faithfull in the hope of a thing to come; whence wee may truely gather, that such a child is here spoken of as should be borne af∣terward. He is also called the Sonne of God. I deny not but the name of Sonne stretcheth very far in the Hebrue tongue,* 1.5 but it is when some other word is ioyned therewithall. E∣uery man is the sonne of his Father: those who haue attained to the age of an hundreth yeeres, are called Sonnes of an hundreth yeeres: the wicked are called Sonnes of ini∣quitie: those which are blessed, Sonnes of blessing. Heretofore in the fifth chapter, verse 1. Isaiah called the fruitfull hill, the Sonne of the Oliue. But this word Sonne by it selfe, can be vnderstoode of none but of the Sonne of God. And here it is attributed vnto Christ by way of excellencie, to the end we might kn••w that by this marke he is sepa∣rated from all other men. Neither is there any doubt but the Prophet had respect to that famous Prophesie which was so often in the mouthes of all; I will be his Father,* 1.6 and he shall be m•• Sonne, Psalm. 86.27. as it is said in the second Psalme, Thou art my Sonne, this day haue I begotten thee. For had it not been a thing commonly knowne, that the Messias should be the sonne of God, the Prophet had vnaptly and to little or no purpose mentio∣ned the name of Sonne barely and simplie. This title therefore depends vpon the Pro∣phecie before going: from whence the Apo∣stle concludes, that Christ is more excellent then all the Angels, and is exalted farre a∣boue them, Heb. 1.5.

Moreouer, although Christ should be con∣temptible in the person of a little child, yet notwithstanding his dignitie is adorned with the title of Sonne. I confesse indeede that he might also haue been called the Sonne of Da∣uid: but it is better referred vnto God. Now the other titles following (we know) doe in no sort belong to Hezkeias. And I will hereaf∣ter refute at large the cauils wherewith the Iewes arme themselues to corrupt this place. Let them barke as long as they will, yet is the thing cleare and most apparent vnto all such as will iudge thereof peaceably, and with sound iudgement. There is also great weight in this which he addes, that this sonne is giuen to the people: to the end the Iewes might know

their saluation, and also the saluation of the whole Church was inclosed in the person of Christ. And this gift is one of the principall articles of our faith, for the birth of Iesus Christ should little auaile vs vnlesse hee were giuen vnto vs.* 1.7 Now in the verses following, Isaiah shewes what this child, and his conditi∣on shall be.

His gouernment is laid vpon his shoulders.] It is vtterlie friuolous to thinke (as many do) that the Prophet alludes to the Crosse of Christ. He bare his Crosse vpon his shoulders,* 1.8 and thereon triumphed gloriouslie ouer y^e prince of the world. But seeing it is heere said, That the gouernment is laid vpon his shoulders, in the same sense as it is said, that the key of the house of Dauid is laid vpon the shoulders of Eliakim, as we shall see in the 22. Chapter, we haue no need to coine new inuentions with∣out a foundation. Me thinks heere is rather a close opposition betweene the gouernment which the redeemer should beare vpon his shoulders, and the yoke which was mentioned before, verse 4. wherewith the tyrants oppres∣sed the poore captiues. This exposition a∣grees well, and is not subiect to any cauill whatsoeuer. The Prophet shewes then that the Messiah shall in nothing resemble those foolish kings who giue themselues to lasci∣uiousnes, neuer taking thought for the dis∣charge of their duties, for he shall be strong and mightie to vndergoe the burthen impo∣sed vpon him. Thus he extolles the maiestie and excellencie of Christ, because he shall obteine honor and authoritie by his owne power, and shall not execute his office with his fingers ends only, but with his whole strength.

His name shall be.] Although the verbe be of the actiue signification, yet notwithstanding because it is taken indefinitlie, I haue been bold to render it in the neuter gender: for it is as much as if the Prophet should haue said in the plurall number, They shall call. This maner of speech is in vse amongst vs French∣men, saying,* 1.9 They shall call. For whereas the Iewes referre this vnto God, and reade it thus, Wonderfull, Counseller, The mightie God, The eternal father, and Prince of peace, shall giue him his name; wee see easily that they do this of set purpose, and with an affe∣ctation of darkning the glorie of Christ: for were they not so obstinate as to desire to spoile him of his Deitie, the text would run exceeding well as our men haue turned it. Besides, what need was there to adorne God with these epithites, if the Prophet had only meant to say that he should giue the name to Messiah? For the epithites which are wont to be giuen to God are either perpetuall, or applied to the matter which shall be handled, which we see is not so in this place. Further∣more, it were a peruerting of order, to put the name of God in the middest of diuers e∣pithites, but it should rather be put before the verb Shall call, to wit, The mightie God shall call, &c. Moreouer, I see not how the name of Counseller, can simplie agree vnto God: for it must be referred to those which are assi∣stants or counsellers to kings, or some others. If any cauiller will yet rest himselfe too obsti∣nately in this wrangling of the Rabbins, he shall do nothing else but manifest his impu∣dencie. Let vs follow that which is plaine and cleare.

Wonderfull.] We must note,* 1.10 that these titles be no vaine things, but fitlie applied to the present occasion: for the Prophet teacheth what a one Christ shall shew himselfe to be towards the faithfull. Now he disputes not of his incomprehensible essence, but extols his vertues, whereof we shal haue experience by faith. Which we ought so much y^e more to keepe in mind,* 1.11 because men for the most part content themselues with the bare name of Christ, without consideration of his vertue and efficacie; the which indeed we ought e∣uermore chieflie & principallie to weigh and consider. In the first epithite he prepares the minds of the faithfull to the consideration of a very rare thing, to wit, that they should ex∣pect some more excellent and greater mat∣ter from Christ, then that which we see in the course of Gods ordinarie workes. As if he should say, There are inestimable treasures, & wonderfull things hidden in Christ. And the very truth is, that his redemption farre sur∣passeth the worke of the creation of heauen and earth. So then the summe is, that the grace which God hath manifested in Christ is more excellent then all other miracles.

The second epithite signifies,* 1.12 that the re∣deemer shall come adorned and decked with all wisedome. But heere we must call that to mind which I haue touched before, namely, that the Prophet disputes not in this place of the hidden and secret essence of Christ, but of that vertue which he manifested to∣wards vs. He calles him not Counseller then because he knowes and vnderstands all his Fathers secrets,* 1.13 but rather in regard he issued out of his Fathers bosome, and therefore performed all the parts of the office of a so∣ueraigne and perfect Teacher: so as it is not lawfull for vs now to be wise further then his Gospell; to the praise whereof also this ap∣pertaines,* 1.14 for therein the wisedome of God is fullie conteined, as Saint Paul also often shewes; and therein also Iesus Christ mani∣fests and declares whatsoeuer is necessarie for our saluation; and that so familiarly, that he speakes no more to his disciples as vnto seruants, but as vnto friends, Iohn 15.14.15.

The mightie God.* 1.15] El is one of the names of God, which notwithstanding is deriued from might or power, so as sometimes it is added in stead of an epithite. But here we may per∣ceiue it is a proper name, because Isaiah con∣tents not himselfe therewith, but hath added the epithite Gibbor, which signifies strong. And truly if Christ were not God, it were ill done to reioyce in him; for it is written, Cursed is he that trusteth in man, Iere. 17.5. The maiestie of God then must of necessitie shine in him; that in him we may place our confidence, because we can not rest vpon any creature without high sacriledge. He is called the Mightie God then, for the same rea∣son that he was heretofore called Immanuel, Chap. 7.14. For if in Christ we only find flesh,

and the nature of man, our reioycing should be friuolous and peruerse, and the stay of our hope should be grounded amisse, and without any stedfastnesse.* 1.16 But if so be he shew himselfe to be a God to vs; yea a mightie God, then may wee boldly and securely repose our confi∣dence in him. There is also very great reason why the Prophet calles him the Mighty and Strong: for we haue to fight against the diuel, death, and sinne; enemies that are farre too mightie and strong for vs to deale withall, who would quickly master vs, if wee were not clo∣thed with the inuincible strength of Christ. By this epithite then wee are taught that Christ is strong enough to vphold our salua∣tion, to the end wee should desire none but him:* 1.17 for he is God, and wil shew himselfe strong for vs. This application is the key of this place, and of others like vnto it; to wit, that we distinguish betweene the incomprehensi∣ble essence of Christ, and that power by which he manifesteth himselfe vnto vs.

* 1.18Eternall Father.] The Greeke Translator hath added, To come: and in my iudgement hath rightly expounded it; for it sets forth the Eternitie: vnlesse wee had rather say, that a perpetuall and continuall order of times and seasons should agree better, lest the hea∣uenly life, which is yet hidden from vs, should needlesly bee restrained to this place. It is true that the Prophet also comprehends that; yea, and admonisheth vs that Christ shall come to make his elect immortall: but be∣cause the faithfull being yet in this world, must passe from death to life, this time to come, is referred to the eternall estate of the Church. The name Father, is taken for Au∣thor; because Christ maintaines his Church in all ages, and giues immortalitie as to the whole body thereof in generall, so to euerie member in particular. Whence wee learne, how fraile and brittle wee are, being out of him. For be it that wee liue very long, accor∣ding to the manner of men, what shall be∣come of this old age at the last? Let vs there∣fore lift vp our mindes to that eternall and blessed life, which wee possesse by faith and hope, although wee see it not visibly with our bodily eyes.

* 1.19The Prince of peace.] Behold the last epi∣thite; whereby the Prophet declares, that Christ shall bring full and perfect felicitie with him at his comming; or rather a quiet and blessed securitie. For the word peace signi∣fies as much oftentimes amongst the He∣brews, as prosperitie, in regard that among all blessings, none are found better or more desireable then peace. The summe is, that all those who will subiect themselues vnder the gouernement of Christ, shall leade a quiet & a happy life vnder his obedience. Whence it followes, that where this King raignes not, mens liues are most miserable and full of troubles. But herewithall wee must obserue, that the nature of this peace, and of this king∣dome are both alike. For it hath his principall seate in the consciences of men: otherwise it must needes be that wee should be alwaies in conflicts, and exercised through continuall assaults. And therefore Isaiah doth not pro∣mise an external peace only, but such a peace whereby wee may enter againe into fauour with God, from whom we were vtterly estran∣ged and enemies before. Being iustified by faith, we haue peace with God, saith S. Paul, Rom. 5.1 Now after Christ hath quieted our consciences,* 1.20 this very peace shall haue the chiefe place in our hearts, so as we shall carry our selues patiently vnder all afflictions: and besides, from this fountaine we shall see out∣ward prosperity to streame downe vnto vs, which is nothing else but an effect of the blessing of God.

Now to the end we may apply this doctrine to our vse; as oft as wee are vexed with any diffidence, and that all meanes doe faile vs, yea when all things seemes in a confusion before vs, let vs remember that Christ is cal∣led wonderfull; because hee hath incredible meanes in his hands to aide his withall,* 1.21 and is able by his power to surmount farre aboue all that we can imagine. And when we shall be destitute of counsell, let vs remember that hee is that Counseller.* 1.22 And if our power and strength doe faile vs, yet let vs remember that he is the mightie God.* 1.23 And when we shall see new feares euer and anon to terrifie vs, and that many deaths doe enuiron vs on all sides, let vs rest and relie vpon his eternitie;* 1.24 whereof hee is not called the Father for no∣thing. And let vs learne to sweeten all the mi∣series of this world euen by this remedie. And if it fall out that wee bee tossed vp and downe with diuers tempests, and that Satan labours to disquiet our consciences, let vs remember that Christ is the Prince of peace,* 1.25 who can easily quiet all our troubles. And thus these epithites shall confirme vs more and more in the faith of Christ, and shall fortifie vs against Satan and hell it selfe.

Notes

• * 1.1

  ••••••••ncy. O••, his name shall be call••d.
• * 1.2

  Or, of the world.
• * 1.3

  2. Cor. 1.20. All the pro∣mises of sal∣uation grounded vpon the Mediator.
• * 1.4

  To rest in the enioying of outward benefits, without ha∣uing an eye vnto Christ, will proue but a vani∣shing ioy in the end.
• * 1.5

  Chap. 65.20.
• * 1.6

  2. Sam. 7.14.
• * 1.7

  Christs bi•••••• should l••t••l•• auaile vs vnlesse the Father had giu••n him vnto v••.
• * 1.8

  Iohn 19.17.18.
• * 1.9

  On appel∣lera.
• * 1.10

  1. Wonder∣full. These titles giuen to Christ be no vaine things.
• * 1.11

  Mē are wont to content themselues w••th the bare name of Christ, with∣out conside∣ration of his power.
• * 1.12

  2. Counsel∣ler.
• * 1.13

  Iohn 1.18.
• * 1.14

  1. Cor. 1.24.30. Ephes. 1.17. Col. 1.9.
• * 1.15

  3. The migh∣tie God.
• * 1.16

  If Christ bee God, yea a mighty God, ••hen wee may boldly re∣pose our confidence in him. Eph. 6.12.
• * 1.17

  Christ is a strong God for vs.
• * 1.18

  4. Eternall Father.
• * 1.19

  5. Prince of peace.
• * 1.20

  Phil. 4.7. Col. 3.15.
• * 1.21

  1. Won∣derfull.
• * 1.22

  2. Coun∣seller.
• * 1.23

  3. The migh∣tie God.
• * 1.24

  3. The eter∣nall Father
• * 1.25

  5. Prince of peace.