321:1
17. Proximorum infirma tolerando, ad cruciatus subeundos roboramur. Durum quippe est appetere quod cruciat, 219 sequi quod vitam fugat. Sed ple- rumque mens justi ad tantum se virtutis culmen extendit, ut et apud se in internae rationis arce prae- sideat, et quorumdam foris stultitiam tolerando con- vertat. Quos enim ad fortia trahere nitimur, eorum necesse est ut infirma toleremus, quia nec jacentem erigit, nisi qui status sui rectitudinem per compas- sionem flectit. Cum vero alienae infirmitati compati- mur, valentius a nostra roboramur; ut amore futuro- rum mens ad praesentia adversa se praeparet, et cruciatus corporis quos timebat exspectet.
17. By enduring the infirmities of our neighbors, we are strengthened to undergo torments. For it is hard to seek that which torments, to follow that which drives away life. But for the most part the mind of the righteous extends itself to so great a summit of virtue that it both presides over itself in the citadel of inward reason, and by tolerating converts the folly of certain outward men. For it is necessary that we tolerate the infirmities of those whom we strive to draw to strong things, because no one raises up him who lies fallen, except one who through compassion bends the uprightness of his own standing. But when we have compassion on another's infirmity, we are more strongly strengthened from our own; so that by love of things to come the mind prepares itself for present adversities, and awaits the bodily torments which it feared.
十七、藉忍受鄰舍的軟弱，我們得堅固而能承受酷刑。因為切慕那折磨人之物、追求那趕走生命之物，實在艱難。但義人的心靈多數時候將自己伸展至如此崇高的德行巔峰，以致既在內在理性的堡壘中管轄自己，又藉容忍而使某些外人的愚妄回轉。因為我們竭力要引向剛強之事的人，其軟弱是我們必須容忍的，因為除非有人藉同情俯就自己站立的正直，否則無人能扶起跌倒之人。而當我們同情他人的軟弱時，反倒從自身得著更剛強的堅固；以致心靈藉對將來之事的愛，為現今的逆境作預備，並等候它所曾懼怕的肉身酷刑。
321:2
Auctis namque desideriis coelestibus angustatur; cumque aeternae patriae quanta sit dulcedo considerat, pro ea praesentis vitae amaritudines ardenter amat. Unde post insulsi cibi fastidium, post impossibilem mortis gu- stum, recte subjungitur:
For as heavenly desires are increased, it is straitened; and when it considers how great is the sweetness of the eternal homeland, it ardently loves for its sake the bitternesses of the present life. Whence, after the loathing of unsavory food, after the impossible taste of death, it is rightly subjoined:
因為隨著屬天渴慕的增長，它便被困窘；而當它思量永恆家鄉的甘甜是何等浩大時，便為那家鄉之故熱切地愛慕今生的種種苦楚。因此，在對淡而無味之食的厭惡之後，在對死亡不可能的嘗試之後，恰切地補述說：