120:1
Præsentis sæculi actio, dilatis causarum eventibus, omnium operum perversitate confusa, non est tempus, sed causa judicii. Da porro in præsentibus evidentem bonorum malorumque distantiam, et examini quid remansit? Da ut hic malum nulli liceat facere, quid æternitas plus habehit? Da ut hic a fide nullus exorbitet, et haereses esse (1 Cor. xi, 19) qualiter oportet? Neque enim possumus dissimulare quin oporteat quod oportere veritas clamat. Oportet vero esse hæresem, non quia ejus commentis Christus minuitur, sed qua ejus insidiis Christianus augetur.
今世的作為，因案情的結局延後、又被一切行事的乖謬所攪亂，並不是審判的時候，乃是審判的緣由。再者，你若在現今就給出善惡明顯的區分，那還留下甚麼待審察呢？你若使此處無人得以行惡，永世還能多有甚麼呢？你若使此處無人偏離信仰，那又怎能有「必須有異端」（哥林多前書十一19）呢？因為真理既呼喊「必須有」，我們就不能佯裝它並非「必須」。異端固然必須有，並非因基督被其杜撰所削減，乃因基督徒藉其詭計而得增益。
The activity of the present age, with the outcomes of causes deferred and confused by the perversity of all deeds, is not the time of judgment, but its cause. Grant, moreover, an evident separation of the good and the evil in present things, and what is left for the examination? Grant that here no one be allowed to do evil, what more will eternity have? Grant that here no one stray from the faith, and how then must there be heresies (1 Cor. 11:19)? For we cannot dissemble that what Truth cries must be, need not be. But there must be heresy, not because Christ is diminished by its fabrications, but because the Christian is increased by its snares.
120:2
Sic sunt etiam, praler fornicationem quæ sola in corpus proprium peccat, cætera mala, si non vestias nudum, si punias innocentem, si rapias proximo, si parato etiam pallium cedere tunicam tollas, si malam dexteram verberes eliam lævam offerenti, si per mille passus onustum dirigas, et per alia duo servire meditantem. Aut quid diutius violentiæ gcnera persequar? In omni imperio forlioris superbia temporalem habet jubendi fructum, æternum vero innocentia paliendi..
其餘的惡也是如此——除了那唯一得罪自己身子的姦淫之外——就是你若不給赤身的穿衣，若刑罰無辜的，若搶奪鄰舍的，若在人甘願讓出外衣時，你連他的裡衣也奪去，若有人連左臉也送上，你卻打他為惡的右手，若你逼那已負重擔的走一千步，還打算叫他多服事兩里。我又何必再細數各樣的強暴呢？在一切權勢中，強者的驕傲得著發號施令的今生果子，而無辜者卻得著忍受苦難的永恆果子。
So too are the other evils — apart from fornication, which alone sins against one's own body — if you do not clothe the naked, if you punish the innocent, if you rob your neighbor, if, when he is ready to yield even his cloak, you take also his tunic, if you strike the evil right hand of him who offers even his left, if you drive one already burdened for a thousand paces, and set him minded to serve for two more. Or why should I pursue the kinds of violence at greater length? In every dominion the pride of the stronger has the temporal fruit of commanding, but innocence the eternal fruit of suffering.