Original Douay–Rheims Annotations1 Corinthians 2

But the spirit of man.

^[1] One man cannot know another's cogitations naturally: but God giveth to Prophets and other, even in this world oftentimes, by extraordinary grace to know men's secrets. As he did to S. Peter ^[2], to know the fraud of Ananias and Saphira: and to Eliseus, his servant's bribery in his absence, and what was done in the king of Syria his chamber, and as he giveth to all ^[3] Angels and Saints (so far as is convenient to our necessities and their heavenly glory) to understand not only our vocal prayers, but our inward repentance and desires.

• 1 How Angels and Saints & mortal men know our cogitations.
• 2 Act. 5. 4. Reg. 5. & 6.
• 3 * Luc. 15, 7.

That 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 Apostle's discourse) but that the Holy Ghost hath given to the Apostles, & 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, & the incomprehensible joys of heaven, which Pagans, Jews, and Heretics deride.

• ◦ The Heretics' allegation for their vain security, answered.

The sensual man.

^[1] The sensual man is he specially, that measureth these heavenly mysteries by natural reason, human prudence, external sense, and worldly affection, as the Jew, Pagan, and Heretic do: and sometimes 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. ^[2] The spiritual then is he, that judgeth and discerneth the truth of such things as the carnal cannot 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: the carnal Jew, Heathen, or Heretic, having no means nor right to judge of the said spiritual man. ^[3] 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 any whit 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 judgment in such things, nor can attain to the Church's wisdom in any ceremony, mystery, or matter which they condemn.

• 1 The sensual man.
• 2 The spiritual man.
• 3 How the spiritual man judgeth all, & is judged of none.

Therefore S. 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: ^{[1] [2]} The spiritual shall judge also all that make schisms, 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 battail. He shall judge also them that be out of the truth, that is to say, out of the Church: 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.

• 1 The Church is under no man's judgement.
• 2 Iren. li. 4. c. 62.