卷一·第十三章　第四条理由：诬词、遁词与删节

CHAP. XIII. Containing the fourth Reason, and a Vindication from some of their abuses, and untruths.

第十三章　含第四条理由，以及对他们某些辱骂与不实之词的辩白。

HAving thus entred, let us proceed to a fourth Reason.

这样开了头，让我们接着讲第四条理由。

Fourthly, for that it is a discourse patcht up with nothing but evasions, as not disputing ad idem, and scurrillous railing language and abuses towards me; amongst hundreds of which, I shall here-onely trouble thee with these three.

第四，因为那是一篇只用遁词拼凑起来的论文，（拉丁文）“不针对同一论点”辩论，又满是对我的下流谩骂与辱骂；在成百条之中，我这里只拿这三条来烦扰你。

First, that a godly scholler reported unto him, I was assisted in the penning of my defence of Astrology, Page 33 of his discourse; the which he heathenishly, simply, and ignorantly (I will not say foolishly) termeth unchristianlike; I would he had not been thus hypocritical, but had named his godly schollars name (if any such there were) and not have left his Reader and indifferent men thus in doubt; nor so diabolically wicked as thus to invent untruths, rather then he will not disgrace and disparage me, which I shall prove; and also that he is as I here term him, and so consequently not worthy the taking notice of, crediting, and that first affirmatively and then negatively.

第一，在他论文的第三十三页，说一位敬虔的学者告诉他，我写那篇《占星学辩护》时有人相助；他异教徒般地、浅陋地、无知地（我不说愚蠢地）称之为不合基督徒的样子；我但愿他没有这样假冒为善，而是说出他那位敬虔学者的名字（如果真有这样一个人的话），不要让他的读者和公正的人这样存疑；也但愿他没有这样魔鬼般邪恶，宁可编造不实之词，也非要羞辱、贬低我不可——这一点我要证明；我还要证明他正如我在这里所称的那样，因而不值得理会、不值得相信；先从正面证，再从反面证。

First affirmatively, that since it is granted that no godly man will lye, he could not by any one be informed of any such thing, since I never in the least was assisted, or inlightned in any part of the Art, by any man or party living or dead, much less in penning of that Book, which none ever saw till it was finished and brought to be Licenced; besides, I do here declare to all the world, I am not familiarly acquainted with any man living upon the face of the earth, that is a student in this most Noble Science, and therefore defie that man whosoever he be, that shall herein so grosly abuse me; for I desire any one (be it whom it will) that can herein disprove me, to publish it to the world, and I shall be content to subscribe my selfe no other (and then I am sure I shall be bad enough) then this most malicious and unworthy Orlando would perswade the world of me.

先从正面证：既然公认敬虔的人不会说谎，那么他就不可能从任何人那里得知这样的事，因为我在这门技艺的任何部分，从未受过任何活着或死去的人或一方的丝毫帮助或启发，更不用说写那本书了，那本书在写完拿去送审许可之前，谁也没有见过；此外，我在这里向全世界宣告：在这地面上活着的研习这门最高贵之学的人中，我没有一个与之相熟，所以我向在这件事上如此粗暴地辱骂我的人挑战，不管他是谁；因为我希望任何人（不管是谁）能在这件事上驳倒我的，就把它公之于世，那我甘愿自认就是这个极恶毒、极卑劣的奥兰多想让世人相信的那种人（那样我肯定就够坏的了）。

But he had done well for the prevention of this my Answer, to have acquainted his Reader (as I have said) both with the name of his godly schollar, and the names of those that I borrowed aid of; wherefore to any rational man, what hath been already said, is sufficient to conclude him not worthy my Answer to every particular of his Rabble, and that he is as I have affirmed him. And therefore I refer him to Rev. 21.8. to receive his portion with such as are there exprest.

但他若想预先堵住我这番回答，本该（如我所说）把他那位敬虔学者的名字、以及我借以求助的那些人的名字告诉他的读者；所以对任何讲理的人来说，前面所说的已足以断定：他不值得我对他那堆乌合之言逐条作答，他正是我所断言的那种人。所以我请他去看《启示录》第二十一章第八节，与那里所说的那些人同得他的份。

Secondly negatively, that he is neither Godly nor Religious; for since there is nothing more certain, then that a godly man will not lye: so (by the rule of contraries) is there any thing more affirmative, then that that man that doth lye, is nowise godly or religious; & that he erred in this particular is cleer; Ergo, Not Religious nor godly himself, although such a pretender.

其次从反面证：他既不敬虔，也不虔诚；因为既然最确定不过的是：敬虔的人不会说谎；那么（照相反之理）还有什么比这更肯定的：说谎的人，就绝不是敬虔或虔诚的人；而他在这一点上说错了，这是明白的；（拉丁文）“所以”，他自己并不虔诚、也不敬虔，虽然他这样装模作样。

And for the assurance therof, let him but make it yet appear to the world that he was by any (whether godly or no) informed of any such matter, and the names of those should give me any assistance, that there be any in the world that will justifie it, and I do here promise (though if I overcome, I shall gain thereby no credit) I will honour him so far, as to let posterity know he was worthy of RAMESEYS Answer.

为了证实这一点，就让他向世人表明他确曾从什么人（不管敬虔与否）那里得知这样的事，说出那些据说给过我帮助的人的名字，表明世上确有人能证实这件事；我在这里许诺（虽然我若胜了，也不会因此得到什么声誉），我会给他这么大的面子：让后世知道他配得上拉姆齐的答复。

And such is his malice, he cannot be content with this, but upon my expression of the Blessed stone of the Philosophers which was but brought in by the way, he quibbles on it, (leaving the matter still in question, and his Reader unsatisfied) and that with invective, malicious, slanderous speeches against my father, inferring by his rabble in the 39 page thereof, that my father was not onely ruined by his study in that matter, but also lay in prison thereby, which is most notoriously false, as all that are of his acquaintance can justifie, for that he neither is in prison or ever was upon any such score; there is nothing more certain.

他的恶意竟到了这种地步，还不以此为足，而是抓住我顺便提到的哲人那蒙福之石的说法，大做文章（却仍让这件事悬而不决，让他的读者不得满足），而且用攻击、恶毒、诽谤的话来攻击我的父亲，在他那堆乌合之言的第三十九页暗示：我父亲不但因研究这件事而败落，还因此坐过牢；这是极其明显的谎话，凡认识他的人都能作证，因为他既不在狱中，也从未因这样的缘故坐过牢；再没有比这更确定的了。

It is true, much he hath expended in trying conclusions that way, but I defie any man living to say he put him to a peny charges therein; but so intolerable is his further abuse herein, that I cannot but deliver it to the world, both for the clearing of my father and manifesting this Furioso's maliciousness; in the same place he hath these words, persisting thus in his wicked standers; and truly for this had he his due, his ears should be cropt to teach him to keep his tongue within compass; after he had mentioned most falsly and unworthily, he was in prison thereby, he saith, though the late King bore with his defeating him of his expectations, and of scores of pounds, yet other men will not, cannot bear such wrongs; intimating as will soon appear to the judicious Reader, that he had mony from the King for his charges in those works, but to his great dammage brought naught to pass, which of all mischiefs and envies, is the greatest; for there is none who had any acquaintance with the King, but can acquaint the world, he was ever averse to such a belief, and had many times disswaded him from such expensive courses (this truly is a pretty world when such fellows as he shall speak of kings actions and expectations) and so far was he from lending him mony, that he owed him in arrear when he died, 5500. l. as is testified under the hands of Sir Robert Pye, Sir William Vuidale, Sir David Cunningham, Cap.

不错，他在那方面试验求证花了许多钱，但我向任何活着的人挑战，看谁能说他在这上面让人破费过一个便士；但他在这件事上的进一步辱骂如此不可容忍，我不得不把它公之于世，既为我父亲洗清，也显明这个「疯狂者」的恶毒；他在同一处有这样的话，就这样坚持他邪恶的诽谤；说实在的，就为这个，他若得了应得的报应，就该割掉他的耳朵，教他管住舌头；他极其虚妄、卑劣地说我父亲因此坐过牢之后，又说：虽然已故的国王容忍了他使国王的期望落空、损失了几十镑，别人却不会、也不能容忍这样的损害；他的暗示，有见识的读者很快就会看出：是说我父亲从国王那里拿了钱，作他那些工作的花费，却毫无成果，使国王大受损失；这是一切恶意与嫉妒中最大的；因为凡与国王有过交往的人，没有一个不能告诉世人：国王一向不信这类事，还屡次劝他不要走这种花钱的路（说实在的，像他这样的家伙也来谈论国王的作为与期望，这世道真是好看）；国王非但没有借钱给他，到国王去世时，还欠他五千五百镑未还，有罗伯特·派伊爵士、威廉·尤维代尔爵士、大卫·坎宁安爵士、

Falkonbridge, Auditor Collins and others; but certainly he that will presume in print thus to affirm untruths, and those so scandalous, will not stick to say any thing, right or wrong, so he may but advantage himself sixpence.

福尔肯布里奇上尉、审计官柯林斯等人的亲笔为证；但一个敢在印刷品上这样断言不实之词、而且是如此可耻之词的人，只要能给自己捞到六便士的好处，必定什么话都说得出来，不管对错。

Wherefore what he saith in derision of that most sublime Revelation and heavenly secret, which men vulgarly call the Philosophers Stone, but in effect the soul of the world, and that whereby all things both Coelestial and Terrestial that are creatures, subsist, increase, and next under God himselfe, have their being;

所以，他嘲笑那最崇高的启示与天上的奥秘——世人俗称哲人之石，其实是世界之魂，凡是受造之物，无论天上的还是地上的，都凭它存续、增长，并仅次于神本身而得其存在——

I say whatever he or any such Animal to whom God hath not bestowed so much mercy, as to believe such a thing to be in rerum natura, or in posse, saith against it, is not much material; for my part, if I should see such kind of creatures believe and discourse thereon, I should (had I never before heard thereof) have concluded it to be meer foolery, and madness, as these mad kind of people do; but if I should ask him what he thinks of Coining, I believe he would conclude that a great deal the better Trade; but I shall pass by that, for he knows well enough what I mean, Ile warrant you, he thinks his a more blessed thing a great deal.

我说，无论他或任何这类畜生——神没有赐他们那么多怜悯，使他们相信这样一件东西（拉丁文）“存在于事物的本性之中”，或者“有可能存在”——说什么反对它的话，都无关紧要；在我看来，如果我看到这类造物相信并谈论它，我（若从未听说过它的话）也会断定那不过是愚蠢与疯狂，就像这些疯疯癫癫的人所断定的那样；但若我问他对铸钱有什么看法，我相信他会断定那是好得多的行当；不过这一点我略过不谈，因为他很清楚我是什么意思，我敢担保，他认为他那一行是蒙福得多的事。

Again secondly, in his 43 page he saith, I was set on by my Brethren the Astrologers (being one of the silly weak ones) to confute Doctor Homes; and in divers places he informs and assures his Reader, I study and practice the Art in a mercenary way, and gain mony by resolving questions; whereby you may plainly see how his envy runs him into an absurdity, and instead of speaking sense, he committeth nonsense, and rendreth himself ridiculous by this his Bull, that I being one of the silliest & weakest Students in Astrologie was chosen out of all the other to confute the Doctor and vindicate the Art;

再者，第二，他在第四十三页说，我是受了我的弟兄们即星占家们的唆使（我是他们中愚拙软弱的一个）来驳斥霍姆斯博士的；他又在许多地方告诉、并向他的读者保证说，我以图利的方式研习、施行这门技艺，靠解答问事赚钱；由此你可以清楚地看到，他的嫉妒怎样使他陷入荒谬，不说有理的话，反倒说出无理的话，用他这句自相矛盾的妙语使自己出丑：说我这个占星学研习者中最愚拙、最软弱的一个，竟从其余所有人中被选出来，去驳斥博士、为这门技艺辩护；

Ha, ha, he! by this, the Doctor and he are both very much credited that their strong Arguments should be refelled by the weakest Astrologer, and that all that they can do cannot silence him, nor vindicate themselves in the least point, save with railing, quibling, and evading with quillets nothing appertaining to the business in hand; for if high words and abuses are of sufficient force to maintain an Argument, I will get an Oyster-Belins-gate-wench shall confute them both in any Argument they dare mention; and as touching my practising Astrologie in a mercenary way, I shall appeal to all my acquaintance; for I practise no such thing; my practise publikely is Physick, and with it I privately consult with Astrologie, and all such Sciences as conduce to the knowledge of Nature, of which I prefer Astrology; for without it (as you have sufficiently heard before) there is no Physitian able to be perfect in this Art, let them say what they will, and colour their ignorance over as they please;

哈，哈，嘿！照这样说，博士和他可就大有面子了：他们有力的论证竟被最软弱的星占家驳倒，他们使尽浑身解数也不能使他闭口，在任何一点上也不能为自己辩白，只能谩骂、耍嘴皮、用与本题毫不相干的诡辩来回避；因为如果大话与辱骂就足以支撑一个论证，那我就去找一个比林斯门卖牡蛎的女人来，在他们敢提的任何论证上把他们两个都驳倒；至于说我以图利的方式施行占星学，我可以请我所有的熟人作证；因为我并不做这种事；我公开所行的是医术，同时私下借占星学以及一切有助于认识自然的学问来参详，其中我最推重占星学；因为没有它（如你在前面已充分听到的），没有一个医生能在这门技艺上完善，随他们怎么说，随他们怎么粉饰自己的无知；

I have both Hippocrates, Galen, Avicen and Paracelsus for it, which I am sure were better and more expert Physitians then any now adays which are against it.

我有希波克拉底、盖伦、阿维森纳和帕拉塞尔苏斯为我作证，我确信他们都是比如今任何反对占星学的医生更好、更精通的医生。

Thirdly, whereas he saith, and that most impiously and falsly, that I hold and maintain a necessity and fatality in the stars, both that very Lux Veritatis, which these malicious wretches so indeavor to rail down, and my Vox stellarum will witness for me; and as for my Vox stellarum, there is hardly three leaves can be read together, wherein a clear manifestation of my denying fatality may not be had; therefore I shall not need to particularize any part thereof, only refer thee to the perusal at thy best leisure; but as concerning my Lux Veritatis, which they so pleno ore endeavour to cry down, it being thus under the censure, I shall here give you its language.

第三，至于他极其不敬、极其虚妄地说我持守、主张诸星里有必然与宿命，那本被这些恶毒的家伙竭力骂倒的《真理之光》，以及我的《星辰之声》，都可为我作证；至于我的《星辰之声》，几乎没有哪连着三页读下来，找不到我否认宿命的明白表示；所以我不必具体指出哪一部分，只请你在最方便的时候去读；但关于我的《真理之光》，他们那样（拉丁文）“满口”地竭力骂倒它，既然它正受着这样的指责，我就在这里把它的原话给你。

First, In the Epistle to the Reader it hath these words, Astrologie, or the influence of the stars hath no fatality, except some contingency be mixt therewith; for this were to deny the Providence of God: and again, in the 97. page of the Book (being the first Sect. of the 4. chap.) it saith thus (and so forward) Sapiens dominabitur astris, a wise man may rule the stars (but this is Solomons wise man that is here understood) and Astra regunt homines, sed regit astra Deus, the stars rule men, but God rules the stars; not meaning when we say, Astra regunt homines, any fatal necessity to be attributed to the influence of those heavenly bodies, nor to have power over men farther then such men are guided only by sense as bruit beasts, and not by reason, and farther that they Agunt, non cogunt, they act or incline, but no wise compel; but where grace or reason supports a man, there, or on such a man the stars have no power:

首先，《致读者书》里有这样的话：占星学，或者说诸星的影响，并无宿命，除非其中掺入了某种偶然性；因为那就等于否认神的护理了：又在书的第九十七页（即第四章第一节），它这样说（以下云云）：（拉丁文）“智者将主宰诸星”，智者可以主宰诸星（但这里所指的是所罗门所说的智者）；又（拉丁文）“诸星统治人，但神统治诸星”，诸星统治人，但神统治诸星；我们说（拉丁文）“诸星统治人”时，并不是说要把任何宿命的必然归于那些天体的影响，也不是说它们对人的力量超出这样的人——他们像禽兽一样只受感官引导，而不受理性引导；而且，它们（拉丁文）“推动，而不强迫”，它们推动或使人倾向，却绝不强迫；凡有恩典或理性扶持一个人之处，在那里，或在这样的人身上，诸星就没有力量：

And in the 52. page thereof, thus, The stars of their own wills (as if they were living souls) decree not future events, nor necessarily usurp power over our minds, but only to signifie the inclinations of the elements, and of all things compounded of them.

又在该书第五十二页这样说：诸星并不凭自己的意志（好像它们是活的灵魂一样）定下将来之事，也不必然地僭夺支配我们心智的力量，而只是指示元素以及由元素组成的一切事物的倾向。

All this thou mayest clearly see in my Lux Veritatis; and but for tediousness, I might rehearse yet some other passages in Page 65. line 15. pag 70. l. 17. p. 75. l. 11. p. 85. l. 17. p. 97. l. 28. p. 94. p. 90. l. 29. &c. But by what hath been already said, thou mayst see their palpable malice and envy, as also their intolerable abuses and untruths; for you see they care not what they say or affirm, so it may be but to their advantage, or what they rail out so to the disparagement of those that please them not.

这一切你在我的《真理之光》里都能清楚地看到；若不是怕冗长，我还可以复述另外一些段落，在第六十五页第十五行、第七十页第十七行、第七十五页第十一行、第八十五页第十七行、第九十七页第二十八行、第九十四页、第九十页第二十九行等处。但由前面所说的，你就可以看出他们明显的恶意与嫉妒，以及他们不可容忍的辱骂与不实之词；因为你看，他们说什么、断言什么都不在乎，只要对他们有利，或者能借着谩骂贬低他们不喜欢的人就行。

Wherefore now Reader do thou judge, and tell me (all this being considered) whether by their own words (It is to prudent men the sign of a bad cause, that needs to be defended by bad words) their cause be to be judged or accounted good, who have so often been guilty thereof, and that most maliciously, in both inventing and affirming detracting and most abusive speeches and stories: and whether their cause then be not only bad, but the baddest and worst of causes, who in all that rabble of their pretended Reply have hardly one page wherein there is not some abuse, foul language or an untruth.

所以，读者啊，现在你来判断，告诉我（把这一切都考虑过之后）：照他们自己的话（“在明智的人看来，需要用坏话来辩护的，就是坏事业的标志”），他们的事业该被判断为、算作好的吗？他们自己这样屡屡犯此过错，而且是极恶意地编造、断言贬损人、极尽辱骂的话语与故事：在他们那堆所谓答复里，几乎没有一页不带着某种辱骂、脏话或不实之词，那么他们的事业岂不是不但坏，而且是一切事业中最坏、最糟的吗？

Now as touching their evasions, I shall briefly run over two or three of them that so they may be known for Sophisters, and then proceed; for it would be folly in me to take notice of more. In the first page of my discourse I shew the Reader, the Doctor in all his Book declares not what Astrologie is he so strives to beat down; and therefore for their better understanding of what we so pro and con maintain, I there delivered a definition thereof, which I gathered from the 1. chap. and 1. book of Ptolomies Quadripartite, the which, say they, is not in that place, nor any other set down by him, after they had as you have heard, gone on in their invective railings and abuses to make me odious, and then by this their weak evasion they indeavour to give an inlet to all their absurdities, which indeed must needs consequently follow, if this be admitted.

现在说到他们的遁词，我要简略地过一过其中两三条，好让人知道他们是诡辩家，然后往下讲；因为我若理会更多，就是我的愚蠢了。在我论文的第一页，我向读者指出：博士在他整本书里都没有说明他竭力要打倒的占星学是什么；所以，为了使他们更明白我们正反两方所争的是什么，我在那里给了它一个定义，是我从托勒密《四书》卷一第一章搜集来的；他们却说，这个定义不在那个地方，托勒密在别处也没有写下过；他们先是如你所听到的，一路攻击谩骂，使我遭人憎恶，然后又用这条软弱的遁词，企图为他们的一切荒谬打开一个入口；如果承认了这一点，那些荒谬确实就必然随之而来。

But admit that definition was never recorded by him or any other Astrologer, yet are they never the neerer to their purpose; for, if I may (that am to vindicate the Art) have liberty to tell them what it is that I stand for and maintain, since they have not, nor cannot shew what it is they condemn; why then, I say, I define Astrologie to be that Art, which by the constant motions, configurations, and Influences of the Stars and Planets, teacheth how to judge of the Natural effects and mutations to come in elements, and in and on elementary bodies; the which I say again, although not in ipsissimis verbis, is to be found in the aforesaid place; yet would rational men have found the same in effect, which might and doth very well serve turn, which they know well enough, though they endeavour by this their weak assertion to evade, giving any answer thereunto, which indeed they are not able to do otherwise; wherefore what in all this their Galimaufry they condemn and argue against, deviating from this my definition, they neither speak nor argue to what I have said;

但就算承认那个定义从来没有被托勒密或任何别的星占家记载过，他们也一点不更接近他们的目的；因为，如果我（作为替这门技艺辩护的人）可以自由地告诉他们我所坚持、所主张的是什么，既然他们没有、也不能说明他们所谴责的是什么；那么我说，我给占星学下的定义是：这门技艺凭诸星与行星恒常的运动、格局与影响，教人怎样判断元素中、以及元素之物里面与上面将来的自然效应与变化；我再说一遍，这个定义虽然不是（拉丁文）“一字不差”地见于前面所说的地方，讲理的人却能在那里找到它的实质，这就完全够用了，这一点他们心里很清楚，虽然他们竭力用这条软弱的说法来回避，不肯对它作任何回答，其实他们也无法回答；所以，在他们这一锅大杂烩里，凡偏离我这个定义去谴责、去争辩的，都不是针对我所说的话在说、在辩；

Ergo, against what they know not, nor are capable, in saying they write against Astrology; for what is more then I have here expressed, I deny to be Astrology in its purity; but if they will not admit me to tell them what it is I hold to be lawfull or maintain, I must confess they may easily convince me; but to this definition I stand, upon which as I in the 100. page of that Book in answer to the Doctor say, so here again I dare undertake the vindication of the validity and legality of the Art, against not only what he hath said, but all the Divines and men in the World put together in one can or will say against it: for I am certain he that can finde fault herewith, is not Compos mentis; and therefore I shall appeal to the learned and indifferent Judges that are judicious, whether my Arguments, that are grounded hereon, are not in full force, and remain as yet by them unshaken, notwithstanding all their simple querks, whimsical tricks and quillets, and ridiculous quibles like themselves, which soon vanish, not being worthy of any wise mans notice, they no wise disputing ad idem.

（拉丁文）“所以”，他们说自己在写书反对占星学，其实是在反对他们所不知道、也无能理解的东西；因为凡超出我在这里所表述的，我都否认是纯正的占星学；但如果他们不容我告诉他们我认为合法、我所主张的是什么，我必须承认，他们就很容易驳倒我；但我坚持这个定义，在这个定义之上，正如我在那本书第一百页答复博士时所说的，我在这里再说一遍：我敢担当为这门技艺的有效与合法辩护，不但对付他所说的，就是把世上所有神学家和人所能说、愿说的反对的话合在一起，我也敢对付：因为我确信，能在这个定义里挑出毛病的人，就不是（拉丁文）“心智健全”的；所以我请那些有学问、公正而有见识的裁判者来评判：我建立在这个定义上的论证，是否仍然完全有力、至今未被他们动摇——尽管他们用尽了那些与他们自己一样浅陋的诡辩、怪诞的花招、狡辩与可笑的双关，这些很快就烟消云散，不值得任何智者理会，因为他们根本不针对同一论点辩论。

But this is not all; Who so shall but take the pains to compare my discourse with their pretended Reply (although they pretend to the Reader they set down my chapters and sections verbatim) will soon finde their Sophistical juggles, and the Reader deceived; for they not only omit here and there somewhat, which maketh absolutely against them, but also in most sections and chapters there is some very considerable points escaped their notice, for that they had disparaged themselves to have expressed them, knowing they could not give any solid or sober Reply thereunto, I shall here only mention one whole section they have omitted, referring the rest to your own search at your leisure; for it were an intricate and too tedious a thing in this Book to particularize every one, and the reasons why they omitted them; since, I say they have been herein so generally guilty, and not only so, but also in many places of what they have set down thou wilt finde they have clearly wrested the sense and meaning of my words, and made them conformable to their own intentions, the better to have liberty for their bald jeers, abuses and sophistications: wherefore should I take notice of such shufflers so as to trouble my self to return them an answer, according to that of the wise man, Prov. 26.4. I should render my self more ridiculous (if possible) then they are already.

但这还不是全部；谁只要肯花工夫把我的论文与他们的所谓答复对照一下（虽然他们向读者假称把我的章节逐字照录了），很快就会发现他们诡辩的把戏，发现读者受了骗；因为他们不但这里那里略去一些绝对不利于他们的东西，而且在大多数章节里，都有一些很重要的论点逃过了他们的注意，因为他们若把这些论点写出来，就会贬低自己，他们知道自己对此给不出任何站得住、清醒的答复；我在这里只提他们略去的整整一节，其余的留给你闲时自己去找；因为在这本书里一一具体指出、并说明他们略去的理由，是一件太繁杂、太冗长的事；因为，我说，他们在这一点上犯得如此普遍；不但如此，在他们所写出的许多地方，你还会发现他们明明歪曲了我话语的意思与含义，使之合乎他们自己的意图，好有余地来施展他们那些秃头般光秃秃的嘲弄、辱骂与诡辩：所以，我若理会这样的推诿之徒，费心给他们作答，那么照智者在《箴言》第二十六章第四节所说的，我就会使自己（若有可能）比他们现在更可笑了。

But (as I said) if you have regard to the 104. page of their ridiculous pamphlet, you will soon finde (not knowing how to give any satisfactory Reply) they have omitted my whole 6. Section of my 3. Chapter, being an answer to the 2. of Dan. the 1, 2, 3, 4. and 5. verses, alledged by Doctor Homes to condemn Astrologie; pretending to their Reader there is nothing therein contained, but what was left to me by Sir Christopher Heydon, and therefore not worthy the setting down; and this the impudent Penner indeavours to prove by these words, As I dare be judged by the learned in his own judgement; and if so, I am sure he will be condemned both for his false assertion and his impudence thus to appeal to the Learned, in my judgement, in so untrue a thing, which his own conscience accuseth him of, and must needs flie in his face for this, as for many other his abuses and untruths; for Sir Christopher in no part of his Discourse so much as mentioneth that passage; for indeed, it came not at all in his way, not being alledged by Mr.

但（如我所说）你若留意他们那本可笑小册子的第一百零四页，很快就会发现（他们不知道怎样作出令人满意的答复）他们略去了我第三章的整个第六节，那一节是答复《但以理书》第二章第一、二、三、四、五节的，那是霍姆斯博士引来谴责占星学的；他们向读者假称，那一节里所包含的，无非是克里斯托弗·海登爵士留给我的东西，所以不值得写出来；那无耻的执笔者竭力用这样的话来证明：我敢请他自己判断中的有学问的人来评判；若是这样，我确信他会因他虚妄的断言、也因他这样无耻地在一件如此不实的事上诉诸有学问的人而被定罪，照我的判断是如此；他自己的良心会为此控告他，必定当面斥责他，就像为他其他许多辱骂与不实之词一样；因为克里斯托弗爵士在他论述的任何部分都根本没有提到那段经文；因为说实在的，那段经文根本不在他的路上，他所驳斥的

Chambers whom he wrote against; and therefore, before a friend of the pretended Replyers in the aforesaid Inn where he lodged, the 22. day of Jan. 1651. I offered him 10. l. to shew me any one passage in all that Section in Sir Christopher Heydon, or so much as that passage of Scripture mentioned by Mr.

钱伯斯先生并没有引用它；所以，一六五一年一月二十二日，在前面说的他所住的那家客栈里，当着那位所谓答复者的一位朋友的面，我出十镑，请他在克里斯托弗·海登爵士的书里给我找出那一节中的任何一段，或者哪怕只是钱伯斯先生所提到的那段经文：

Chambers: wherefore what reason the Reader hath to credit him in his other assertions and allegations through out all that Book, that dare thus peremptorily say and affirm any thing, though never so false, let him judge; but the truth is, he could not (though he stood upon Doctor Homes his shoulder, who had formerly wrested that text, thinking no body understood the Scripture but himself, because he is a time-serving Divine) answer, or give any sufficient reply to my Arguments in that sixth Section, and therefore omits it, that his Reader might not know what was therein, and so comes sneakingly off, with telling him it was not worth the setting down, being left to me from Sir Christopher Heydon; the which if it had been true, being a passage of Scripture, and brought by the Doctor to condemn Astrologie, and again his affirmation refelled, it had not only been worth the setting down, but also answering (if he had been able) had he had any desire to give his Reader any satisfaction in the thing in question.

所以，一个敢这样武断地说出、断言任何事情、不管多么虚假的人，读者有什么理由在他那整本书里的其他断言与引证上相信他，让读者自己判断吧；但事实是：他（虽然站在霍姆斯博士的肩上——博士从前曾歪曲过那段经文，以为除了他自己没有人懂圣经，因为他是个趋炎附势的神学家）回答不了、也给不出任何充分的答复来对付我在那第六节里的论证，所以就略去它，好让他的读者不知道里面写了什么，于是就偷偷溜掉，告诉读者那一节不值得写出来，因为是克里斯托弗·海登爵士留给我的；即使那是真的，既然那是一段经文，又是博士引来谴责占星学的，而他的断言又已被驳倒，那么它就不但值得写出来，而且值得答复（如果他答得了的话），倘若他有意在所争之事上让他的读者满意的话。

But alas poor fellow, he never looks to that, knowing he cannot well lose his credit more then he hath already; so he might have money for the fathering of it, what cared he what was in it, good or bad, sense or nonsense, tis all alike to him. And thus much shall suffice for my fourth Reason, why I hold not that pretended Reply worthy my Answer.

可是唉，可怜的家伙，他从不顾这些，他知道自己的名声不可能比现在丢得更多了；只要他能为认领这本书拿到钱，书里写了什么，好也罢坏也罢，有理也罢无理也罢，他都不在乎，对他全都一样。关于我认为那所谓答复不值得我答复的第四条理由，就说这么多。