Audet aliquis vestrum habens negotium adversus alterum, judicari apud iniquos, et non apud sanctos?

Dare any of you, having a matter against another, go to be judged before the unjust, and not before the saints?

Are you prepared to go to law before a profane court, when one of you has a quarrel with another, instead of bringing it before the saints?

an nescitis quoniam sancti de hoc mundo judicabunt? et si in vobis judicabitur mundus, indigni estis qui de minimis judicetis?

Know you not that the saints shall judge this world? And if the world shall be judged by you, are you unworthy to judge the smallest matters?

You know well enough that it is the saints who will pass judgement on the world; and if a world is to abide your judgement, are you unfit to take cognizance of trifling matters?

Nescitis quoniam angelos judicabimus? quanto magis sæcularia?

Know you not that we shall judge angels? how much more things of this world?

You have been told that we shall sit in judgement on angels; how much more, then, over the things of common life?

Sæcularia igitur judicia si habueritis: contemptibiles, qui sunt in ecclesia, illos constituite ad judicandum.

If therefore you have judgments of things pertaining to this world, set them to judge, who are the most despised in the church.

You would do better to appoint the most insignificant of your own number as judges, when you have these common quarrels to decide.

Ad verecundiam vestram dico. Sic non est inter vos sapiens quisquam, qui possit judicare inter fratrem suum?

I speak to your shame. Is it so that there is not among you any one wise man, that is able to judge between his brethren?

That I say to humble you. What, have you really not a single man among you wise enough to decide a claim brought by his own brother?

Sed frater cum fratre judicio contendit: et hoc apud infideles?

But brother goeth to law with brother, and that before unbelievers.

Must two brethren go to law over it, and before a profane court?

Jam quidem omnino delictum est in vobis, quod judicia habetis inter vos. Quare non magis injuriam accipitis? quare non magis fraudem patimini?

Already indeed there is plainly a fault among you, that you have lawsuits one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?

And indeed, it is a defect in you at the best of times, that you should have quarrels among you at all. How is it that you do not prefer to put up with wrong, prefer to suffer loss?

Sed vos injuriam facitis, et fraudatis: et hoc fratribus.

But you do wrong and defraud, and that to your brethren.

Instead of that you commit wrong, you inflict loss, and at a brother’s expense.

An nescitis quia iniqui regnum Dei non possidebunt? Nolite errare: neque fornicarii, neque idolis servientes, neque adulteri,

Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers,

Yet you know well enough that wrong-doers will not inherit God’s kingdom. Make no mistake about it; it is not the debauched, the idolaters, the adulterous,

neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt.

Nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God.

it is not the effeminate, the sinners against nature, the dishonest, the misers, the drunkards, the bitter of speech, the extortioners that will inherit the kingdom of 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.

And such some of you were; but you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ, and the Spirit of our God.

That is what some of you once were; but now you have been washed clean, now you have been sanctified, now you have been justified in the name of the Lord Jesus, by the Spirit of the God we serve.

Omnia mihi licent, sed non omnia expediunt: omnia mihi licent, sed ego sub nullis redigar potestate.

All things are lawful to me, but all things are not expedient. All things are lawful to me, but I will not be brought under the power of any.

I am free to do what I will; yes, but not everything can be done without harm. I am free to do what I will, but I must not abdicate my own liberty.

Esca ventri, et venter escis: Deus autem et hunc et has destruet: corpus autem non fornicationi, sed Domino: et Dominus corpori.

Meat for the belly, and the belly for the meats; but God shall destroy both it and them: but the body is not for fornication, but for the Lord, and the Lord for the body.

Food is meant for our animal nature, and our animal nature claims its food; true enough, but then, God will bring both one and the other to an end. But your bodies are not meant for debauchery, they are meant for the Lord, and the Lord claims your bodies.

Deus vero et Dominum suscitavit: et nos suscitabit per virtutem suam.

Now God hath both raised up the Lord, and will raise us up also by his power.

And God, just as he has raised our Lord from the dead, by his great power will raise us up too.

Nescitis quoniam corpora vestra membra sunt Christi? Tollens ergo membra Christi, faciam membra meretricis? Absit.

Know you not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid.

Have you never been told that your bodies belong to the body of Christ? And am I to take what belongs to Christ and make it one with a harlot? God forbid.

An nescitis quoniam qui adhæret meretrici, unum corpus efficitur? Erunt enim (inquit) duo in carne una.

Or know you not, that he who is joined to a harlot, is made one body? For they shall be, saith he, two in one flesh.

Or did you never hear that the man who unites himself to a harlot becomes one body with her? The two, we are told, will become one flesh.

Qui autem adhæret Domino, unus spiritus est.

But he who is joined to the Lord, is one spirit.

Whereas the man who unites himself to the Lord becomes one spirit with him.

Fugite fornicationem. Omne peccatum, quodcumque fecerit homo, extra corpus est: qui autem fornicatur, in corpus suum peccat.

Fly fornication. Every sin that a man doth, is without the body; but he that committeth fornication, sinneth against his own body.

Keep clear, then, of debauchery. Any other sin a man commits, leaves the body untouched, but the fornicator is committing a crime against his own body.

An nescitis quoniam membra vestra, templum sunt Spiritus Sancti, qui in vobis est, quem habetis a Deo, et non estis vestri?

Or know you not, that your members are the temple of the Holy Ghost, who is in you, whom you have from God; and you are not your own?

Surely you know that your bodies are the shrines of the Holy Spirit, who dwells in you. And he is God’s gift to you, so that you are no longer your own masters.

Empti enim estis pretio magno. Glorificate, et portate Deum in corpore vestro.

For you are bought with a great price. Glorify and bear God in your body.

A great price was paid to ransom you; glorify God by making your bodies the shrines of his presence.