He rebuketh them for going to law before judges that were not Christians, 9 telling that extortion (as many other offences likewise) is a mortal sin. 12 And with divers reasons he inveigheth against fornication, bidding also to flee all occasion thereof.He rebuketh them for going to law before Iudges that vvere not Christians, 9 telling that extorsion (as many other offenses likevvise) is a mortal sinne. 12 And vvith diuers reasons he inveigheth against fornication, bidding also to flee al occasion thereof.
Dare any of you having a matter against another, to be judged before the iniquos: the wicked, the unbelieving, not merely the unfair, and not before the saints?DARE any of you hauing a matter against an other, to be iudged before the vniust, and not before the saincts?Audet aliquis vestrum habens negotium adversus alterum, judicari apud iniquos, et non apud sanctos ?
2Or know you not that the saints shall judge of the world? And if the world shall be judged by you: are you unworthy to judge of the least things?Or knovv you not that the saincts shal iudge of the vvorld? And if the vvorld shal be iudged by you: are you vnvvorthie to iudge of the lest things?an nescitis quoniam sancti de hoc mundo judicabunt ? et si in vobis judicabitur mundus, indigni estis qui de minimis judicetis ?
3Know you not that we shall judge angels? how much more sæcularia: worldly, temporal, not non-religious or lay things?Knovv you not that vve shal iudge Angels? hovv much more secular things?Nescitis quoniam angelos judicabimus ? quanto magis sæcularia ?
4If therefore you have secular judgements: the contemptibiles: those of least account, the lowly, not despicable persons that are in the Church, set them to judge.If therfore you haue secular iudgements: the contemptible that are in the Church, set them to iudge.Sæcularia igitur judicia si habueritis : contemptibiles, qui sunt in ecclesia, illos constituite ad judicandum.
5I speak to your shame. So is there not among you any wise man, that can judge between his brother?I speake to your shame. So is there not among you any vvise man, that can iudge betvvene his brother?Ad verecundiam vestram dico. Sic non est inter vos sapiens quisquam, qui possit judicare inter fratrem suum ?
6but brother with brother contendeth in judgement: and that before infidels?but brother vvith brother contendeth in iudgement: and that before infidels?¶Sed frater cum fratre judicio contendit : et hoc apud infideles ?
7Now there is plainly a fault in you, that you have judgements among you. Why do you not rather take wrong? why do you not rather suffer fraud?Novv there is plainely a fault in you, that you haue iudgements among you. Vvhy do you not rather take vvrong? vvhy do you not rather suffer fraude?¶Jam quidem omnino delictum est in vobis, quod judicia habetis inter vos. Quare non magis injuriam accipitis ? quare non magis fraudem patimini ?
8But yourselves do wrong, and defraud: and that to the brethren.But your selues doe vvrong, and defraude: and that to the brethren.Sed vos injuriam facitis, et fraudatis : et hoc fratribus.
9Know you not that the unjust shall not possess the kingdom of God? Do not err, Neither fornicators, nor servers of idols, neither the adulterers,Knovv you not that the vniust shal not possesse the kingdom of God? Do not erre, Neither fornicatours, nor c seruers of Idols, neither the adulterers,An nescitis quia iniqui regnum Dei non possidebunt ? Nolite errare : neque fornicarii, neque idolis servientes, neque adulteri,
10nor the effeminate, nor the liers with mankind, nor thieves, nor the covetous, nor drunkards, nor maledici: revilers, abusers with foul and slanderous speech, nor extortioners shall possess the kingdom of God.nor the effeminat, nor the liers vvith mankind, nor theeues, nor the couetous, nor drunkards, nor railers, nor extortioners shal possesse the kingdom of God.neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt.
11These things certes you were: but you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ, and in the Spirit of our God.These things certes you vvere: but you are vvashed, but you are sanctified, but you are iustified in the name of our Lord IESVS Christ, and in the Spirit of our God.Et hæc quidam fuistis : sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini nostri Jesu Christi, et in Spiritu Dei nostri.
12All things are lawful for me, but all things are not expediunt: profitable, beneficial, not merely convenient: all things are lawful for me, but I will be brought under the power of none.Al things are lavvful for me, but al things are not expedient: al things are lavvful for me, but I vvil be brought vnder the povver of none.Omnia mihi licent, sed non omnia expediunt : omnia mihi licent, sed ego sub nullius redigar potestate.
13The esca: food in general, not flesh-meat only to the belly, and the belly to the meats: but God will destroy both it and them: and the body not to fornication, but to our Lord, and our Lord to the body.The meate to the belly, and the belly to the meates: but God vvil destroy both it and them: and the body not to fornication, but to our Lord, and our Lord to the body.Esca ventri, et venter escis : Deus autem et hunc et has destruet : corpus autem non fornicationi, sed Domino : et Dominus corpori.
14But God both hath raised up our Lord, and will raise up us also by his power.But God both hath raised vp our Lord, and vvil raise vp vs also by his povver.Deus vero et Dominum suscitavit : et nos suscitabit per virtutem suam.
15Know you not that your bodies are the members of Christ? Taking therefore the members of Christ, shall I make them the members of an harlot? God forbid.Knovv you not that your bodies are the members of Christ? Taking therfore the members of Christ, shal I make them the members of an harlot? God forbid.Nescitis quoniam corpora vestra membra sunt Christi ? Tollens ergo membra Christi, faciam membra meretricis ? Absit.
16Or know you not, that he which cleaveth to an harlot, is made one body? For they shall be, saith he, two in one flesh.Or knovv you not, that he which cleaueth to an harlot, is made one body? *For they shal be,* saith he, *tvvo in one flesh.*An nescitis quoniam qui adhæret meretrici, unum corpus efficitur ? Erunt enim (inquit) duo in carne una.
17But he that cleaveth to our Lord, is one spirit.But he that cleaueth to our Lord, is one spirit.Qui autem adhæret Domino, unus spiritus est.
18Flee fornication. Every sin whatsoever a man doth, is without the body: but he that doth fornicate, sinneth against his own body.Flee fornication. Euery sinne vvhatsoeuer a man doth, is vvithout the body: but he that doth fornicate, sinneth against his ovvne body.Fugite fornicationem. Omne peccatum, quodcumque fecerit homo, extra corpus est : qui autem fornicatur, in corpus suum peccat.
19Or know you not that your members are the temple of the Holy Ghost which is in you, whom you have of God, and you are not your own?Or knovv you not that your members are the temple of the holy Ghost vvhich is in you, vvhom you haue of God, and you are not your ovvne?An nescitis quoniam membra vestra, templum sunt Spiritus Sancti, qui in vobis est, quem habetis a Deo, et non estis vestri ?
20For you are bought with a great price. Glorify and bear God in your body.For you are bought vvith a great price. Glorifie and beare God in your body.Empti enim estis pretio magno. Glorificate, et portate Deum in corpore vestro.
Annotations
6Contendeth in judgement. To be given much to brabbling and litigiousness for every trifle, to spend a pound rather than lose a penny, the Apostle much reprehendeth in Christian men. For a Christian man to draw another to the judgement seats and courts of heathen princes (which then only reigned) and not to suffer their controversies and quarrels to be taken up among themselves brotherly and peaceably, was a great fault: as, for one Catholic to draw another for mere trifles, before secular or heretical officers, is a very unchristian part.Contendeth in iudgement. To be giuen much to brabling and litigiousnes for euery trifle, to spend a pound rather then lose a peny, the Apostle much reprehendeth in Christian men. For a Christian man to dravv an other to the iudgements seates and courtes of Heathen Princes (vvhich then onely reigned) and not to suffer their controuersies and quarels to be taken vp among them selues brotherly and peaceably, vvas a great fault: as, for one Catholike to dravv an other for mere trifles, before secular or heretical Officers, is a very vnchristian part.
7A fault. He forbade not all judgements of controversies, but only signified that it was a fault, and that it proceeded of some injuries done one to another, and imperfections, that they so molested one another: and that it had been more agreeable to Christian perfection and charity, rather to tolerate and suffer a small injury, than to draw his fellow to judgement seats.A fault. He forbade not al iudgements of controuersies, but onely signified that it vvas a fault, and that it proceeded of some iniuries done one to an other, and imperfections, that they so molested one an other: and that it had been more agreable to Christian perfection and charitie, rather to tolerate and suffer a smal iniurie, then to dravv his fellovv to iudgement seates.
The reading text follows the 1582 first edition. Facsimile available in two scans.