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This text has been initially updated from EEBO-TCP by Project Puritas (Logan West, with David Jonescue and Alex Sarrouf.) www.puritansearch.org. 本文最初由清教徒计划(Project Puritas)(罗根·韦斯特(Logan West)、大卫·琼斯库(David Jonescue)和亚历克斯·萨鲁夫(Alex Sarrouf))从EEBO-TCP更新，网址为www.puritansearch.org。
Further revision and editing done by Monergism. 进一步的修订和编辑由蒙恩主义(Monergism)完成。
Copyright Monergism via universal text usage permission from the above. 版权归蒙恩主义(Monergism)所有，经上述各方的通用文本使用许可授权。
1 John. 2.16. —and the pride of life— 约翰一书2章16节——并今生的骄傲——
Or, Pride set forth, with the Causes, Kinds, and several Branches of it: the odiousness and greatness of the sin of Pride: The Prognostics of it, together with the cure of it: as also a large description of the excellency and usefulness of the grace of Humility: divided into Chapters and Sections. 或，骄傲的阐述，连同其原因、种类和各个分支：骄傲之罪的可憎性和严重性：骄傲的征兆，以及对它的医治：还有对谦卑恩典的卓越性和有用性的详尽描述：分为各章各节。
My purpose (God assisting me) is from this Text, to handle this great sin of Pride: And first I shall define it, though I confess that it is a sin so great, that I can hardly give a full definition of it. 我的目的(神帮助我)是从这段经文来论述骄傲这大罪：首先我将定义它，尽管我承认这是一个如此之大的罪，以至于我很难给出一个完整的定义。
I have read of Apelles, that excellent Painter, that being commanded to portray a Giant of a great stature, and finding it hard to set him forth so great (in that small table he had in hand) as was required, he painted in the table a hand of huge bigness, and two Giants also, who with two long sticks measured one finger of the Giants hand, that by the greatness of that finger, the mighty stature of that Giant might appear. 我读到过阿佩莱斯(Apelles)，那位杰出的画家，他被命令描绘一个身材高大的巨人，发现很难在他手中的那个小画板上把他画得如要求的那样巨大，他就在画板上画了一只极其巨大的手，还有两个巨人，他们用两根长棍测量巨人手的一根手指，以便通过那根手指的巨大来显示那巨人的雄伟身材。
So at this present I am compelled to do; I am now to set forth to you a mighty Giant, that swelling sin of Pride, and a little to touch upon that excellent Grace of Humility: I can but only paint a hand of either, but by observing the Proportion thereof, you may the more easily take a true survey of both. 所以此刻我也不得不这样做；我现在要向你们呈现一个强大的巨人，那膨胀的骄傲之罪，并稍微触及那卓越的谦卑恩典：我只能画出两者的一只手，但通过观察其比例，你们可以更容易地对两者进行真实的审视。
Quest. You may ask, What is this sin of Pride? 问：你可能会问，什么是骄傲之罪？
Answ. Pride is an inordinate desire of a man’s own excellency and glory, a refusal to be in subjection to those to whom he ought, and a sinful affection to be above others. 答：骄傲是一个人对自己的卓越和荣耀的无节制渴望，拒绝顺服那些他应当顺服的人，以及想要超越别人的罪恶情感。
Proud men (like the Sons of Belial) do reject every yoke; and like those Citizens that hated Christ, and sent a message after him, saying, We will not have this man to reign over us, Luke 19.14. 骄傲的人(像彼列之子一样)拒绝一切轭；又像那些恨基督的公民，打发使者随后去，说，我们不愿意这个人作我们的王，路加福音19章14节。
Therefore the Romans painted Pride in the form of a Devil, having three Crowns upon his head, one upon another; in the first was written Transcendo, I surpass all others, because the proud man thinks he exceeds all other men. 因此罗马人把骄傲画成魔鬼的形象，头上戴着三顶王冠，一顶叠着一顶；在第一顶上写着Transcendo(超越)，我超越所有人，因为骄傲的人认为他超越所有其他人。
And therefore saith Hugo, Pride is a vicious haughtiness, whereby a man despiseth his inferiors, and earnestly busieth himself to rule over his equals, and those also that are above him. 因此胡果(Hugo)说，骄傲是一种邪恶的傲慢，藉此一个人藐视他的下级，并热切地忙于统治他的同辈，以及那些在他之上的人。
In the second Crown was written, Non obedio, I obey no others; because Pride would give Laws to others, but obey none himself. 在第二顶王冠上写着，Non obedio(不顺服)，我不顺服任何人；因为骄傲要给别人立法，但自己却不顺服任何法律。
In the third was written, Perturbo, I trouble all; and we see by experience, that the pride of some persons doth trouble a whole Nation. 在第三顶王冠上写着，Perturbo(扰乱)，我扰乱一切；我们从经验中看到，某些人的骄傲确实扰乱整个国家。
Pride then is a swelling desire of a man’s own excellency and glory, whereby a man is puffed up with something that is in him, or the conceit of something that is peculiar to him. 因此骄傲是一个人对自己的卓越和荣耀的膨胀渴望，藉此一个人因在他里面的某些东西，或对他独特之物的自负而自高自大。
Pride makes a man high in his own esteem; it was a proud one that said, I am not as other men are, Luke 18.11. and he gives God thanks for it, that he is no extortioner, unjust, &c. a strange kind of Prayer, Non est ista supplicatio, sed superlatio; this is no confession of his sins, but a commendation of his virtues; he cometh not as a beggar, to show his rags, to move mercy and compassion; but as a proud bragger, showing his robes, standing upon his merits; Non ostendit vulnera, sed potius munera, he confesseth not his wants, but boasteth of his worth: And many in the world there are of his stamp, that think all their Geese are Swans, holding themselves more wise, more holy, of better conversation, of more pure note, and better report then others; as if this were a thing most just, for a man to justify himself, as Austin speaks against Faustus the Manichee: But he should have let another have commended him, and not his own mouth; he should not have been his own Cryer and Trumpeter. 骄傲使一个人在自己的眼中看为高；那是一个骄傲的人说的，我不像别人，路加福音18章11节。他为此感谢神，说他不是勒索的，不是不义的，等等。这是一种奇怪的祷告，Non est ista supplicatio, sed superlatio(这不是恳求，而是夸耀)；这不是认罪，而是称赞他的美德；他来不是像乞丐，展示他的破衣烂衫，以激起怜悯和同情；而是像一个骄傲的吹嘘者，展示他的袍子，倚仗他的功劳；Non ostendit vulnera, sed potius munera(他不显示创伤，而是炫耀功绩)，他不承认他的缺乏，反而夸耀他的价值：世上有许多他这种类型的人，认为他们所有的鹅都是天鹅，认为自己更有智慧，更圣洁，品行更好，名声更纯正，声誉比别人更好；仿佛这是最公义的事，让一个人自以为义，正如奥古斯丁(Austin)反驳摩尼教徒福斯图斯(Faustus)时所说的：但他应该让别人称赞他，而不是用自己的口；他不应该做自己的传令官和吹号者。
The Hebrew word Gauoah, signifying the high man, is by the Greeks rendered <H&G>, which signifies an appearance, not a real thing; an appearance more than enough; showing that Pride is a great vanity, an appearance of that which is not in reality; the counting of a man’s self to be something, when he is nothing: Its natural to men to think too well of themselves, and too meanly of others; to magnify, yea, Deify themselves; and vilify, yea, nullify others: For a man looking through the spectacles of self-love, thinks every gift that God hath bestowed on him greater then it is, imagining shadows to be substances, and mole-hills mountains; yea, even his own blemishes and deformities to be ornaments; Narcissus-like, doting upon his own face; and as Simon Magus, who though he were a wicked wretch, and a notorious Witch, yet will have it given out, that himself was some great one, To whom they all gave heed from the least to the greatest, saying, This man is the great power of God. 希伯来文Gauoah(高傲的人)，被希腊人翻译为<H&G>，意思是一种表象，而非真实之物；一种过度的表象；表明骄傲是极大的虚空，是不真实存在之物的表象；是一个人把自己看作是什么，而实际上他什么都不是：人的本性就是把自己想得太好，把别人想得太卑贱；高举，甚至神化自己；贬低，甚至抹杀别人：因为一个人透过自爱的眼镜看，认为神赐给他的每一样恩赐都比实际更大，把影子想象成实体，把鼹鼠丘想象成高山；甚至把自己的污点和畸形当作装饰；像那喀索斯(Narcissus)一样，迷恋自己的脸；又像行邪术的西门(Simon Magus)，虽然他是一个邪恶的家伙，一个臭名昭著的术士，却要人传说他是某个大人物，无论大小都听从他，说，这人就是那称为神的大能者。
So the Church of Laodicea said, I am rich, and increased with goods, and have need of nothing. 照样老底嘉教会说，我是富足，已经发了财，一样都不缺。
So the Scarlet-colored Strumpet glorified herself, and thought herself a Queen, when she is ready for ruin. 照样那朱红色的淫妇荣耀自己，以为自己是女王，而她却已准备好要毁灭。
Table of Contents 目录
To the Right Worshipful Richard Lucy of Charlecot 致尊贵的查勒科特的理查德·露西(Richard Lucy of Charlecot)阁下
CHAPTER 1. The Porch, or Entrance into the Work. 第一章 门廊，或著作的入口
CHAPTER 2. Of Pride in General. 第二章 论总体上的骄傲
CHAPTER 3. Of the Causes of Pride. 第三章 论骄傲的原因
CHAPTER 4. Of the Kinds of Pride. 第四章 论骄傲的种类
CHAPTER 5. Of Pride of Beauty, and the Vanity thereof. 第五章 论美貌的骄傲及其虚空
CHAPTER 6. Of Pride of Gesture. 第六章 论姿态的骄傲
CHAPTER 7. Of Pride of Hair. 第七章 论头发的骄傲
CHAPTER 8. Of Pride of Riches. 第八章 论财富的骄傲
CHAPTER 9. Of Pride of Honor. 第九章 论尊荣的骄傲
CHAPTER 10. Of Pride of Diet. 第十章 论饮食的骄傲
CHAPTER 11. Of Pride of Strength. 第十一章 论力量的骄傲
CHAPTER 12. Of Pride of Children. 第十二章 论儿女的骄傲
CHAPTER 13. Of Pride of Outward Privileges. 第十三章 论外在特权的骄傲
CHAPTER 14. Of Internal Pride, and first of Pride of the Heart. 第十四章 论内在的骄傲，首先论心的骄傲
CHAPTER 15. Of Pride in the Will. 第十五章 论意志中的骄傲
CHAPTER 16. Of Pride in the Affections. 第十六章 论情感中的骄傲
CHAPTER 17. Of Pride of gifts in general. 第十七章 论总体上对恩赐的骄傲
CHAPTER 18. Of Pride of Wit. 第十八章 论才智的骄傲
CHAPTER 19. Of Pride of Memory. 第十九章 论记忆力的骄傲
CHAPTER 20. Of Pride of Eloquence. 第二十章 论口才的骄傲
CHAPTER 21. Of Pride of Learning and Knowledge. 第二十一章 论学识和知识的骄傲
CHAPTER 22. Of Pride of Inward Strength. 第二十二章 论内在力量的骄傲
CHAPTER 23. Of Pride of Grace and of Humility itself. 第二十三章 论恩典的骄傲和谦卑本身的骄傲
CHAPTER 24. Of the Odiousness of Pride. 第二十四章 论骄傲的可憎性
CHAPTER 25. Of the Greatness of this Sin of Pride. 第二十五章 论骄傲之罪的严重性
CHAPTER 26. Of the Prognostics of Pride. 第二十六章 论骄傲的征兆
CHAPTER 27. Of the Cure of Pride: the First Direction. 第二十七章 论骄傲的医治：第一个指导
CHAPTER 28. The Second Direction. 第二十八章 第二个指导
CHAPTER 29. The Third Direction. 第二十九章 第三个指导
CHAPTER 30. The Fourth, Fifth and Sixth Directions. 第三十章 第四、第五和第六个指导
CHAPTER 31. The Seventh Direction. 第三十一章 第七个指导
CHAPTER 32. Christ a Great Example of Humility in His Life. 第三十二章 基督在祂的生命中是谦卑的伟大榜样
CHAPTER 33. Christ a Notable Example of Humility in His Sufferings and Death. 第三十三章 基督在祂的受苦和死亡中是谦卑的显著榜样
CHAPTER 34. An Exhortation to Humility: The Conclusion of the Whole Work. 第三十四章 劝勉要谦卑：全书的结论