535:1
I bid.— Et consumere me vis peccatis adolescent(??)ce meae. 62. Sicut corporis, ita mentis aetates sunt variae.— Ecce vir justus, quia in juventute sua se peccasse non invenit, adolescentiae facta pertimescit. Sed scien- dum est quia sicut in corpore, ita sunt etiam incre- menta aetatis in mente. Prima quippe hominis aetas infantia est, cum etsi innocenter vivit, nescit tamen fari innocentiam quam habet. Ac deinde pueritia se- quitur, in qua jam valet dicere quod vult; cui suc- cedit adolescentia, quae videlicet prima est aetas in operatione; quam juventus sequitur, scilicet apta for- titudini; ac postmodum senectus, etiam per tempus jam congrua maturitati.
The same. — 'And thou wilt consume me for the sins of my youth.' 62. As of the body, so the ages of the mind are various. — Behold, the righteous man, because he does not find that he sinned in his young manhood, dreads the deeds of his adolescence. But it must be known that, as in the body, so also there are increments of age in the mind. For the first age of man is infancy, when, though he lives innocently, he yet knows not how to utter the innocence he has. And then boyhood follows, in which he is now able to say what he wishes; upon this succeeds adolescence, which, plainly, is the first age for action; upon this follows young manhood, fitted for strength; and afterward old age, now suited by time itself to maturity.
同上。——「你要因我幼年的罪消滅我。」62. 正如身體，心思的年歲也各有不同。——看哪，這義人因不覺自己在壯年時犯罪，卻懼怕自己少年時的作為。但當知道，正如身體有年齡的增長，心思也有。因為人的第一個年齡是嬰孩期，那時他雖無邪地活著，卻不知如何說出自己所有的無邪。其次是幼童期，那時他已能說出所願說的；接下來是少年期，這顯然是行動的第一個年齡；隨後是壯年期，宜於剛強；其後是老年期，如今按時間本身合於成熟。
535:2
Quia igitur primam aetatem aptam bonis actibus adolescentiam diximus, et justi viri, cum in magna mentis maturitate proficiunt, nonnunquam ad memoriam actionum suarum initium reducunt, seque tantum de suis primordiis repre- hendunt, quantum ex gravitate mentis altius profe- cerunt, quia eo indiscretos se fuisse inveniunt, b quo discretionis arcem postmodum plenius consequuntur, recte nunc per sancti viri vocem adolescentiae peccata formidantur. Quod si ad ipsam litteram est tenendum, hinc considerandum est quantum sint gravia peccata juvenum et senum, si et illud sic justi metuunt quod in infirma aetate deliquerunt. Sequitur:
Because therefore we have called adolescence the first age fitted for good acts, and righteous men, when they advance in great maturity of mind, sometimes bring back to memory the beginning of their actions, and reproach themselves as much for their first beginnings as they have advanced the higher out of gravity of mind — because they find they were the more undiscerning, the more fully they afterward attain the citadel of discernment — rightly now, through the voice of the holy man, the sins of adolescence are dreaded. But if this is to be held according to the letter itself, hence it is to be considered how grievous are the sins of young men and of old men, if even that which the righteous committed in a feeble age they so fear. There follows:
所以，我們既稱少年期為宜於善行的第一個年齡，而義人在心思的大成熟中長進時，有時把行動的開端召回記憶，並越是出於心思的沉穩而長進得越高，就越為自己最初的開端責備自己——因為他們越是後來更完全地攀上分辨的堡壘，就越發現自己從前是何等缺乏分辨——如今藉聖人的口吻懼怕少年之罪，乃是正確的。但這若要照字面本身持守，由此就當思想：少年人與老年人的罪何等沉重，倘若連義人在軟弱之齡所犯的都這樣懼怕。接著說：