Commentary upon the Prophecy of Isaiah

But this may be read two ways; for the word God may be taken in the accusative, or in the vocative: O Lord, none but thou hast seen the things which thou hast done to those that wait for thee. But the other reading is more received; namely. They have never heard nor seen such a God. In this last reading the particle of similitude must be supplied; for without that, the sentence would be imperfect. No ear then hath heard, neither hath the eye seen such a God, as doth such things. And thus God is here separated from idols; from which the superstitious sort think they obtain all blessings: but they are only the devices of mans brain, which can neither do good nor hurt. Contrariwise, God deals forth his benefits of all sorts liberally to those that serve him.

But this may be read two waies; for the word God may be taken in the accusatiue, or in the vocatiue: O Lord, none but thou hast seene the things which thou hast done to those that wait for thee. But the other reading is more receiued; namely. They haue neuer heard nor seene such a God. In this last reading the particle of similitude must be supplied; for without that, the sentence would bee imperfect. No eare then hath heard, neither hath the eie seene such a God, as doth such things. And thus God is here separated from idols; from which the superstitious sort thinke they obtaine all blessings: but they are onely the deuices of mans braine, which can neither doe good nor hurt. Contrariwise, God deales foorth his benefits of all sorts liberallie to those that serue him.

It seems S. Paul expounds this place otherwise, Object. 1. Cor. 2.9. and applies it to another sense. Yea, he cites it in other terms: because he followed the Greek translation. The Apostles made no scruple touching this point, Ans. in regard they rather respected the sentences then the words: and thought it sufficient only to point out this place of Scripture unto the reader; whither they might resort to be satisfied touching the things which they taught. But where S. Paul seems to have added of his own, Neither hath it entered into the heart of man, the things which God hath prepared for them which love him: this he did, that his speech might be the better understood. For nothing is added which agrees not very well with the Prophets doctrine. And that we may the better perceive this agreement, we must consider his drift. In that place he disputes about the doctrine of the Gospel, which he shows doth far surpass all the reach of mans wit. Why so? Because it contains such a knowledge, as is contrary, and wonderfully far remote from the wisdom of the flesh. In a word, that it is an hidden wisdom. For which cause S.