That his own preaching among them, was in humble manner in the sight of men. 6 Howbeit it is most profound wisdom (as they should and would perceive, if they were not carnal) which is taught in the Church of Christ.That his owne preaching among them, was in humble maner in the sight of men. 6 Howbeit it is most profound wisedom (as they should and would perceiue, if they were not carnal) which is taught in the Church of Christ.
And I (brethren) when I came to you, came not in loftiness of speech or of wisdom, preaching to you the testimony of Christ.AND I (brethren) when I came to you, came not in loftinesse of speache or of wisedom, preaching to you the testimonie of Christ.Et ego, cum venissem ad vos, fratres, veni non in sublimitate sermonis, aut sapientiæ, annuntians vobis testimonium Christi.
2For I judged not myself to know any thing among you, but JESUS Christ, and him crucified.For I iudged not my self to know any thing among you, but IESVS Christ, and him crucified.Non enim judicavi me scire aliquid inter vos, nisi Jesum Christum, et hunc crucifixum.
3And I was with you in infirmity, and fear and much trembling:And I was with you in infirmitie, and feare and much trembling :Et ego in infirmitate, et timore, et tremore multo fui apud vos :
4and my speech and my preaching was not in the persuasibilibus: persuasive words of human wisdom, but in shewing of spirit and power:and my speache and my preaching was not in the persuasible wordes of humane wisedom, but in shewing of spirit and power :et sermo meus, et prædicatio mea non in persuasibilibus humanæ sapientiæ verbis, sed in ostensione spiritus et virtutis :
5that your faith might not be in the wisdom of men, but in the power of God.that your faith might not be in the wisedom of men, but in the power of God.ut fides vestra non sit in sapientia hominum, sed in virtute Dei.
6But we speak wisdom among the perfect. but the wisdom not of this world, neither of the princes of this world that come to naught:But we speake wisedom among the perfect. but the wisedom not of this world, neither of the princes of this world that come to naught :Sapientiam autem loquimur inter perfectos : sapientiam vero non hujus sæculi, neque principum hujus sæculi, qui destruuntur :
7but we speak the wisdom of God in a mystery, which is hid, which God did predestinate before the worlds, unto our glory:but we speake the wisedom of God in a mysterie, which is hid, which God did predestinate before the worlds, vnto our glorie :sed loquimur Dei sapientiam in mysterio, quæ abscondita est, quam prædestinavit Deus ante sæcula in gloriam nostram,
8which none of the princes of this world did know: for if they had known, they would never have crucified the Lord of glory.which none of the princes of this world did know : for if they had knowen, they would neuer haue crucified the Lord of glorie.quam nemo principum hujus sæculi cognovit : si enim cognovissent, numquam Dominum gloriæ crucifixissent.
9But as it is written, *That which eye hath not seen, nor ear hath heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him:*But as it is written, *That which eie hath not seen, nor eare hath heard, neither hath it ascended into the hart of man, what thinges God hath prepared for them that loue him :*Sed sicut scriptum est : Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus iis qui diligunt illum :
10but to us God hath revealed by his Spirit. For the Spirit searcheth all things, yea the profunda: the deep things, depths of God.but to vs God hath reuealed by his Spirit. For the Spirit searcheth al things, yea the profoundities of God.nobis autem revelavit Deus per Spiritum suum : Spiritus enim omnia scrutatur, etiam profunda Dei.
11For what man knoweth the things of a man, but the spirit of a man that is in him? so the things also that are of God no man knoweth, but the spirit of God.For what man knoweth the things of a man, but the spirit of a man that is in him? so the things also that are of God no man knoweth, but the spirit of God.¶Quis enim hominum scit quæ sunt hominis, nisi spiritus hominis, qui in ipso est ? ita et quæ Dei sunt, nemo cognovit, nisi Spiritus Dei.
12And we have received not the spirit of this world, but the spirit that is of God; that we may know the things that of God are given to us.And we haue receiued not the spirit of this world, but the spirit that is of God ; that we may know the things that of God are giuen to vs.¶Nos autem non spiritum hujus mundi accepimus, sed Spiritum qui ex Deo est, ut sciamus quæ a Deo donata sunt nobis :
13which also we speak not in learned words of human wisdom: but in the doctrine of the Spirit, comparing spiritual things to spiritual.which also we speake not in learned wordes of humane wisedom : but in the doctrine of the Spirit, comparing spiritual things to spiritual.quæ et loquimur non in doctis humanæ sapientiæ verbis, sed in doctrina Spiritus, spiritualibus spiritualia comparantes.
14But the animalis: the natural, unspiritual man governed by mere sense and reason, not lewd man perceiveth not those things that are of the spirit of God. for it is foolishness to him, and he can not understand: because he is spiritually examinatur: discerned, judged.But the sensual man perceiueth not those things that are of the spirit of God. for it is folishnes to him, and he can not vnderstand : because he is spiritually examined.¶Animalis autem homo non percipit ea quæ sunt Spiritus Dei : stultitia enim est illi, et non potest intelligere : quia spiritualiter examinatur.
15But the spiritual man judgeth all things: and himself is judged of no man.But the spiritual man iudgeth al things : and him self is iudged of no man.Spiritualis autem judicat omnia : et ipse a nemine judicatur.
16For *who hath known the sense of our Lord that may instruct him?* But we have the sense of Christ.For *who hath knowen the sense of our Lord that may instructe him?* But we haue the sense of Christ.Quis enim cognovit sensum Domini, qui instruat eum ? nos autem sensum Christi habemus.
Annotations
11But the spirit of man. One man can not know an others cogitations naturally: (How Angels and Saints and mortal men know our cogitations.) but God giveth to Prophets and other, even in this world the knowledge sometime, by extraordinary grace to know men's secrets. As he did to St. Peter, to know the fraud of Ananias and Saphira: (Acts 5.) and to Eliseus, his servant's bribery in his absence, (4 Kings 5.) and what was done in the king of Syria his chamber. (and 6.) and as he giveth to all Angels and Saints (Luke 15.) (so far as is convenient for our necessities and their heavenly glory) to understand not only our vocal prayers, but our inward repentance and desires.But the spirit of man. One man can not know an others cogitations naturally : but God giueth to Prophets and other, euen in this world the knowledge sometime, by extraordinary grace to know mens secretes. As he did to S. Peter, to know the fraude of Ananias and Saphira : and to Eliseus, his seruants bribery in his absence, and what was done in the king of Syria his chamber. and as he giueth to al * Angels and Saincts (so far as is conuenient for our necessities and their heauenly glorie) to vnderstand not onely our vocal praiers, but our inward repentance and desires.
12That we may know. The Protestants that challenge a particular spirit revealing to each one his own predestination, justification, and salvation, would draw this text to that purpose. Which importeth nothing else (as is plain by the Apostles' discourse) but that the holy Ghost hath given to the Apostles, and by them to other Christian men, to know God's ineffable gifts bestowed upon the believers in this time of grace: that is, Christ's Incarnation, Passion, presence in the Sacrament, and the incomprehensible joys of heaven, which Pagans, Jews, and Heretics deride.That we may know. The Protestants that challenge a particular spirit reuealing to eche one his owne predestination, iustification, and saluation, would draw this text to that purpose. Vvhich importeth nothing els (as is plaine by the Apostles discourse) but that the holy Ghost hath giuen to the Apostles, & by them to other Christian men, to know Gods ineffable gifts bestowed vpon the beleeuers in this time of grace : that is, Christes Incarnation, Passion, presence in the Sacrament, & the incomprehensible ioyes of heauen, which Pagans, Iewes, and Heretikes deride.
14The sensual man. The sensual man is he specially, (The sensual man.) that measureth these heavenly mysteries by natural reason, human prudence, external sense, and worldly affection, as the Jew, Pagan, and Heretic do: and sometime both here and elsewhere, the more infirm and ignorant sort of Christian men be called sensual or carnal also, who being occupied in secular affairs, and given to sensual joy and worldliness, have no such sense nor feeling of these great gifts of God, as the perfecter sort of the faithful have. Who trying these high points of religion, not by reason and sense, but by grace, faith, and Spirit, be therefore called spiritual. (The spiritual man.) The spiritual then is he, that judgeth and discerneth the truth of such things as the carnal can not attain unto: that doth by the spirit of the Church, whereof he is partaker in the unity of the same, not only see the errors of the carnal, but condemneth them and judgeth every power resisting God's spirit and word: (How the spiritual man judgeth all, and is judged of none.) the carnal Jew, Heathen, or Heretic, having no means nor right to judge of the said spiritual man. for when the spiritual is said to be judged of none, the meaning is not that he should not be subject or obedient to his Pastors and spiritual Powers, and to the whole Church, specially for the trial or examination of all his life, doctrine, and faith: but that a Catholic man and namely a teacher of Catholic doctrine in the Church, should not be subject to the judgement of the Heathen or the Heretic, nor care what of ignorance or infidelity they say against him. for such carnal men have no judgement in such things, nor can attain to the Church's wisdom in any ceremony, mystery, or matter which they condemn. Therefore St. Irenæus excellently declaring that the Church and every spiritual child thereof, judgeth and condemneth all false Prophets and Heretics of what sort so ever, at length he concludeth with these notable words: (Iren. li. 4. c. 62.) The spiritual shall judge also all that make schism, which be cruel, not having the love of God, and respecting their own private, more than the unity of the Church: mangle, divide, and (as much as in them lieth) kill for small causes the great and glorious body of Christ, speaking peace, and seeking battle. He shall judge also them that be out of the truth, that is to say, out of the Church: (The Church is under no man's judgement.) which Church shall be under no man's judgement. for to the Church are all things known, in which is perfect faith of the Father, and of all the dispensation of Christ, and firm knowledge of the holy Ghost that teacheth all truth.The sensual man. The sensual man is he specially, that measureth these heauenly mysteries by natural reason, humane prudence, external sense, and worldly affection, as the Iew, Pagane, and Heretike doe : and sometime both here and els where, the more infirme and ignorant sort of Christian men be called sensual or carnal also, who being occupied in secular affaires, and giuen to sensual ioy and worldlines, haue no such sense nor feeling of these great gifts of God, as the perfecter sort of the faithful haue. Who trying these high pointes of religion, not by reason and sense, but by grace, faith, and Spirit, be therefore called spiritual. The spiritual then is he, that iudgeth and discerneth the truth of such things as the carnal can not attaine vnto : that doth by the spirit of the Church, whereof he is partaker in the vnitie of the same, not onely see the errours of the carnal, but condemneth them and iudgeth euery power resisting Gods spirit and word : the carnal Iew, Heathen, or Heretike, hauing no meanes nor right to iudge of the said spiritual man. for when the spiritual is said to be iudged of none, the meaning is not that he should not be subiect or obedient to his Pastors and spiritual Powers, and to the whole Church, specially for the trial or examination of al his life, doctrine, and faith : but that a Catholike man and namely a teacher of Catholike doctrine in the Church, should not be subiect to the iudgement of the Heathen or the Heretike, nor care what of ignorance or infidelitie they say against him. for such carnal men haue no iudgement in such things, nor can attaine to the Churches wisedom in any ceremonie, mysterie, or matter which they condemne. Therfore S. Irenæus excellently declaring that the Church and euery spiritual childe thereof, iudgeth and condemneth al false Prophets and Heretikes of what sort so euer, at length he concludeth with these notable wordes : The spiritual shal iudge also al that make schisme, which be cruel, not hauing the loue of God, and respecting their owne priuate, more then the vnitie of the Church : mangle, deuide, and (as much as in them lieth) kil for smal causes the great and glorious body of Christ, speaking peace, and seeking battaile. He shal iudge also them that be out of the truth, that is to say, out of the Church : which Church shal be vnder no mans iudgement. for to the Church are al things knowen, in which is perfect faith of the Father, and of al the dispensation of Christ, and firme knowledge of the holy Ghost that teacheth al truth.
The reading text follows the 1582 first edition. Facsimile available in two scans.