第九章：论第二种恶，即陷入自重与虚妄僭妄的危险。
Chapter IX: Of the second kind of evil, which is the peril of falling into self-esteem and vain presumption.
已经描述过的记忆的超自然领受，若属灵之人留心并看重它们，也常常成为他们陷入某种僭妄或虚荣的机会。因为正如对这些事毫无所知的人，由于在自己里面看不到僭妄的机会，便完全不会陷入这种恶习；相反，有这些经验的人，却近在手边就有一个机会，以为自己算得什么，因为他拥有这些超自然的交通。因为，虽然他确实可能把这些归于神，认为自己不配得它们，并为此感谢神；然而，他灵里仍常存有某种隐秘的满足，以及自重和对这些事价值的感觉；由此，在他不知不觉中，就会产生极大的属灵骄傲。
The supernatural apprehensions of the memory already described are also a frequent occasion to spiritual persons of falling into some kind of presumption or vanity, if they give heed to them and set store by them. For, even as he who knows nothing of them is quite free from falling into this vice, since he sees in himself no occasion of presumption, even so, in contrary wise, he that has experience of them has close at hand an occasion for thinking himself to be something, since he possesses these supernatural communications. For, although it is true that he may attribute them to God, hold himself to be unworthy of them, and give God the thanks, yet nevertheless there is wont to remain in his spirit a certain secret satisfaction, and a self-esteem and a sense of their value, from which, without his knowledge, there will come to him great spiritual pride.
2. 凡愿意考察的人，都能非常清楚地观察到这一点：若有人不称赞他们的属灵性，或不看重他们所享有的经验，他们便因此产生厌恶和反感；当他们想到或听说别人也有同样的经验，甚至有更高的经验时，便感到羞辱。这一切都出于隐秘的自重和骄傲，而他们绝不能真正意识到自己已经深陷骄傲，几乎没顶。因为他们以为，对自己的可怜处境有某种程度的承认就够了；虽然他们确有这种承认，却充满隐秘的自重和自满，在自己的属灵性和属灵恩赐中所得的喜乐，多过在别人的属灵性和属灵恩赐中所得的喜乐。他们像那个法利赛人，感谢神说他不像别人，并且实行这样那样的德行；他因此自满，并据此自恃。圣路加 xviii, 11-12。这样的人，虽然未必使用法利赛人的原话，在灵里却惯常与他相似。他们中甚至有些人变得如此骄傲，以致比魔鬼更坏。因为他们在自己里面观察到——如他们所想象的——某些关于神的虔敬而甜美的领受和感受，便自满到一个地步，以为自己非常接近神；而那些不像他们的人，他们便认为极为低下，并照法利赛人的方式轻视他们。
2. This may be observed very clearly by such as will consider the dislike and aversion caused them by any who do not praise their spirituality, or esteem the experiences which they enjoy, and the mortification which they suffer when they think or are told that others have just those same experiences, or even superior ones. All this arises from secret self-esteem and pride, and they can never quite realize that they are steeped in pride up to their very eyes. For they think that a certain degree of recognition of their own wretchedness suffices, and, although they have this, they are full of secret self-esteem and self-satisfaction, taking more delight in their own spirituality and spiritual gifts than in those of others. They are like the Pharisee who gave thanks to God that he was not as other men, and that he practised such and such virtues, whereat he was satisfied with himself and presumed thereon. St. Luke xviii, 11-12. Such men, although they may not use the Pharisee’s actual words, habitually resemble him in spirit. And some of them even become so proud that they are worse than the devil. For, observing in themselves, as they imagine, certain apprehensions and feelings concerning God which are devout and sweet, they become self-satisfied to such an extent that they believe themselves to be very near God; and those that are not like themselves they consider very low and despise them after the manner of the Pharisee.
3. 为了逃避这在神眼中可憎的瘟疫般的恶，他们必须思想两件事。第一，德行并不在于关于神的领受和感受，无论这些领受和感受多么崇高，也不在于人能在自己里面感受到的任何这类事物；相反，德行在于与感受无关之事——也就是极大的谦卑，轻看自己以及一切属于自己的事，并且这种轻看牢牢扎根于灵魂之中，由灵魂深切感到；同样，也在于乐意别人正是这样看待自己，并且不愿在别人的评价〔直译：「在心中」。〕中算得什么。
3. In order to flee from this pestilent evil, abhorrent in the eyes of God, they must consider two things. First, that virtue consists not in apprehensions and feelings concerning God, howsoever sublime they be, nor in anything of this kind that a man can feel within himself; but, on the contrary, in that which has nothing to do with feeling – namely, a great humility and contempt of oneself and of all that pertains to oneself, firmly rooted in the soul and keenly felt by it; and likewise in being glad that others feel in this very way concerning oneself and in not wishing to be of any account in the esteem [Lit., in the heart.’] of others.
4. 第二，必须注意，凡从天上而来的异象、启示和感受，以及任何可能由此而出的思想，其价值都低于最小的谦卑之举。谦卑是仁爱的效果之一；仁爱不求自己的益处，也不竭力获得自己的东西；除了对自己以外，不计算人的恶；也不认为自己有什么善，只认为别人有善。因此，最好不要让这些超自然领受吸引人的目光，而应努力忘却它们，好使人得自由。
4. Secondly, it must be noted that all visions, revelations and feelings coming from Heaven, and any thoughts that may proceed from these, are of less worth than the least act of humility. And humility is one of the effects of charity, which esteems not its own things nor strives to attain them; nor thinks evil, save of itself; nor thinks any good thing of itself, but only of others. It is well, therefore, that these supernatural apprehensions should not attract men’s eyes, but that they should strive to forget them in order that they may be free.