卷一·第三至四章　此学的高贵，与圣经所证的星辰影响

CHAP. III. Containing the Excellency and Nobility of the Science of Astrology, as also its Antiquity, and the admirable power and vertue of the Heavens.

第三章　论占星学这门学问的卓越与高贵，以及它的古老，与诸天奇妙的力量和功能。

LOok also into the Preface of Gerson his Trilogium Astrologiae Theologizatae (who reduces in that piece Astrology to Divinity) and you shall finde that he acknowledgeth it an admirable and Noble Science, revealed to Adam the first Patriark by God, and so to his posterity;

再看热尔松《神学化的占星学三论》的序言（他在那篇著作里把占星学归入神学），你会发现他承认这是一门令人赞叹而高贵的学问，由神启示给第一位先祖亚当，再传给他的后裔；

Ergo, most lawful, and to be desired above all Sciences in the World, not being either Diabolicall, Illegal, opposite to trust or confidence of God, but indeed rather a great means to acquaint us with his Heavenly and incomprehensible divine selfe, when by the motions and constant influences of the Coelestial bodies, we know the corruption, generation and procreation of all things in this Elementary world, and so contemplate and talk or converse daily and hourly with him who is not to be beheld by fraile mortal eys, or flesh, nor to stand in the immediate presence of that dreadful omnipotent God, whose voice alone is a consuming fire, &c.

所以它是最合法的，比世上一切学问都更值得追求；它既不属魔鬼，也不违法，也不违背对神的信靠，倒其实是使我们认识神那属天的、不可测度的神圣本体的一大途径：我们借天体的运动与恒常的影响，得知这元素世界里万物的败坏、生成与繁衍，从而每日每时默观他、与他交谈往来——他是必朽的肉眼、血肉之躯所不能看见的，人也不能直接站在这位可畏的全能之神面前，他的声音本身就是吞灭的火，等等。

Gersons words (I say) are Propterea non est hoc negandum de Astrologia, quam esse Scientiam Nobilem, & admirabilem, primo Patriarchae Adam, & sequacibus revelatam, Theologia non abnegat. Wherefore it is not to be denyed of Astrology, but to be a Noble and admirable Science, revealed first to Adam and his posterity, Divinity refuseth or denyeth not; for there is nothing more certain then that God hath in his secret wisdom so disposed of the constitution of the Coelestial bodies, that his Will by their operations and several influences is acted and performed thereby; so that to the end of the world it is fore-ordained and decreed by him to be so performed and accomplished by them, according to the opinion and excellent judgement of P. de Ariaco, who in his Concordance of Astrology with Divinity, proveth the Flood, Sects, Schisms and other most notable accidents to be signified in Heaven long before; and this is confirmed also by Gerson, who in his second Proposition, acknowledged Heaven to be (as indeed it is) the Instrument of God, whereby he governeth this corruptible and inferiour Elementary world.

我说，热尔松的原话是（拉丁文）：“所以，关于占星学，不能否认它是一门高贵而令人赞叹的学问，最先启示给先祖亚当及其后继者，神学并不否认这一点。”所以，关于占星学，不能否认它是一门高贵而令人赞叹的学问，最先启示给亚当及其后裔，神学并不拒绝或否认。因为最确定不过的是：神以他隐秘的智慧如此安排了天体的构造，使他的旨意借着它们的作用与种种影响得以施行、成就；以致直到世界的终结，都是由他预先命定、判定要借它们来施行、成就的。这是照皮埃尔·达伊的见解与卓越判断：他在《占星学与神学的协调》里证明，洪水、教派、分裂以及其他最显著的事件，早在很久以前就已在天上显示；热尔松也证实了这一点，他在第二命题里承认天是神的工具（事实也的确如此），神借以治理这会朽坏的、下界的元素世界。

And further saith he, Erraverunt hic aliqui, dicentes coelum nihil agere, sed tantummodo signum esse, allegantes illud, & erunt in signa & tempora. They erre who think the Heavens do nothing, but are onely for signes, alleadging that, and they shall be for signes and seasons, &c. For he further in the third Proposition, saith and approveth it to be a probable and subtile opinion, that God foreknowing the chances of men, had described certain agreeable tokens in Heaven, concurring with the course of the world even to the day of judgement.

他还说（拉丁文）：“这里有些人犯了错，他们说天并不作用，只是记号而已，援引的是‘要作记号，定节令’那句话。”那些认为诸天什么也不做、只是作记号的人错了，他们援引的是“要作记号，定节令”那句话，等等。因为他在第三命题里还说，并且赞同这是一个可信而精微的见解：神预知人的种种际遇，已在天上描下某些与之相应的征兆，与世界的进程相合，一直到审判之日。

By this I say is my words, and the opinion of P. de Ariaco confirmed; and in the fourth Proposition, he declareth that Heaven hath received many and divers vertues of God, according to the variety of the parts of the Stars, of the Planets and of the motions of them, though not comprehended by all men; and so forward he testifieth, that they obey the commandment of God. But this by the way; let us now proceed.

我说，这就证实了我的话，也证实了皮埃尔·达伊的见解；他在第四命题里宣称，天按照诸星各部分、诸行星及其运动的不同，从神那里领受了许多种不同的力量，虽然不是所有人都能领会；他又往下作证说，它们遵行神的命令。不过这是顺带一说；现在我们往下讲。

CHAP. IV. That the Heavens and Stars have influence on inferiour and Elementary things, Proved by Scripture or the word of God; And acknowledged by Philosophers, and the learned in former ages.

第四章　论诸天与诸星对下界与元素之物有影响，以圣经即神的话证明；并为从前的哲学家与学者所承认。

LEt us now then, (having cleered this Objection, viz. That Astronomie is an Art or one of the Liberal Sciences, but not Astrology, and proved that they are one and the same Science, though distinct parts, and that they were distinguished but of late times by ignorant cavillers against it,) prove that the Heavens have influence together with the Stars, on Elementary and sublunary things; being also by many unknown in the works of God, (not to use a harsher terme) denyed to have any.

那么（我们已经澄清了这条反驳，即天文学是一门技艺、是自由七艺之一，而占星学不是；并已证明二者是同一门学问，只是不同的部分，而且只是到了近来才被无知的挑剔者区分开来），现在就来证明：诸天连同诸星，对元素之物与月下之物都有影响；这一点也被许多不明白神的作为的人（不用更重的字眼）否认，说它们毫无影响。

That the Heavens have a great and strong influence on sublunary Elementary things, as touching sterility and fertility, which we shall here begin first with, there is none but who are most impious, will dare to deny, since the Word of God himselfe sheweth us the truth thereof: for first if you look into the 26 of Leviticus, ver. 19. you shall finde there, the Lord threatning his children with sterility for disobedience, saith, I will make your Heaven as Iron, and your Earth as Brass; viz.

诸天对月下的元素之物有巨大而强烈的影响，就丰歉、即不育与丰饶而言（我们先从这一点说起），除了最不敬神的人，谁也不敢否认，因为神自己的话就向我们显明了这真理：首先，你看《利未记》第二十六章第十九节，会看到主因他的儿女悖逆，威吓要使他们荒歉，他说：“我要使你们的天如铁，你们的地如铜”；也就是说，

The Heavens shall not duly by their influence distill those comfortable showers of fertility, they shall be hard as Iron, and your earth as brass, that it shall not receive any impression there from, &c. And so likewise on the contrary, when of his infinite Goodness and Mercy he promiseth plenty, he sayeth, I will hear the Heavens, and the Heavens shall hear the earth, and the earth shall hear the corn, and the wine, and the oile, and they shall heare Jezreel, Hos. 2.21, 22.

诸天不会照常凭它们的影响降下那带来丰饶的甘霖，它们会硬如铁，你们的地会如铜，不能从天受到任何印迹，等等。反过来也是这样：当他出于无限的良善与怜悯应许丰收时，他说：“我必应允天，天必应允地，地必应允五谷、新酒和油，这些必应允耶斯列。”见《何西阿书》第二章第二十一、二十二节。

So that hereby you see cleerly a dependency of the earth on the Heavens, and their influence; Jezreel the people of the Lord, when their ways shall please him, shall be heard by the corn, wine, and oile, viz. all sufficient necessaries, they being comprehended under these words; and these having their dependency as it were from the earth, as growing out of it, shall be heard or assisted by it, or furthered to its utmost ability; but all this will not do, without the Heavens hear or assist the earth with its sweet influence; nor, then, except God the disposer and orderer of all things, hear and give his blessing to the Heavens; so that hereby we see God most cleer in the order and disposal of nature, who is the first moving and efficient cause, to whom all causes are but subordinate; yet you see that next unto himself the Stars are secondary causes, and from him immediate causes of all our earthly enjoyments or afflictions; for what causeth that amongst corn, the ground being diligently tilled and painfully mannured by the Husband-man, and the Corn sowed herein being clean and pure, from other mixture of seeds; what causeth, I say, that yet notwithstanding, there will several flowers both blew, red, and purple, grow amongst it, also out of the same seed, Darnel, solders, and smutty geare? if this be not occasioned through and by the influence of the Heavens, it is occasioned by nothing in the whole fabrick of the world.

由此你清楚看到地依赖于诸天及其影响；耶斯列，即主的百姓，当他们的行为蒙主喜悦时，五谷、新酒和油就会应允他们，也就是一切充足的必需品，这些都包括在这几个词之下；而这些东西可说依赖于地，因为它们从地里长出来，所以地会应允它们、帮助它们，尽其所能地促成它们；但若没有诸天以其美好的影响应允、帮助地，这一切都不成；而若不是安排、调度万物的神应允诸天、赐福给诸天，那也不成。所以由此我们最清楚地看到神在自然的秩序与安排之中：他是第一推动者与动力因，一切原因都只是从属于他的；然而你也看到，仅次于他自己，诸星是第二因，并且是从他而来、直接造成我们地上一切享受或苦难的原因。因为，请问是什么原因使得：田地经农夫勤勉耕作、辛苦施肥，播下的种子又干净纯粹，没有混杂别的种子，可是在麦子中间，仍会从同一种子里长出几种花，蓝的、红的、紫的，还有毒麦、杂草和黑穗病的东西？如果这不是由诸天的影响、借着诸天的影响所致，那么在整个世界的构造里就没有什么能造成它了。

But yet for further confirmation hereof, the 33 of Deut. v. 14. you see, doth manifestly make it apparent, where the whole influence of the Heavens, and the increase of all Vegetatives are attributed to the Sun and Moon, viz. For the precious fruits brought forth by the Sun, Nota. and for the precious things put or thrust forth by the Moon.

但为进一步证实这一点，你看《申命记》第三十三章第十四节，就把这事显明了：在那里，诸天的全部影响与一切植物的增长都归于日与月，即：“日头所生的宝贵果子（请注意），月亮所推出的宝贵之物。”

Again we see cleerly in many places of Scripture, the stars are called the Hoasts of Heaven, which certainly would never have been thus named, were they of no force and efficacy, the word hosts intimating their power and strength; see 2 King. chap. 17. ver. 16. and chap. 21. ver. 3.5. and chap. 23. ver. 4, 5, &c. So likewise God himselfe expressing his omnipotent and irresistible power and force, he is called the Lord of Hosts, Isa. 24. v. 23. Is. 23.9. and chap. 22. v. 5.12.14, 15, 25, and many several other places which are worth the while to peruse.

再者，我们在圣经许多地方清楚看到，诸星被称为“天上的万军”；倘若它们毫无力量与效能，必定不会这样称呼，因为“军”这个字暗示它们的力量与强大；见《列王纪下》第十七章第十六节、第二十一章第三、五节、第二十三章第四、五节等。同样，神自己要表明他全能而不可抗拒的权能与力量时，被称为“万军之主”，见《以赛亚书》第二十四章第二十三节、第二十三章第九节、第二十二章第五、十二、十四、十五、二十五节，还有许多别的地方，都值得一读。

But further to put this matter quite out of doubt, viz. That the stars have their influence on Elementary bodies, see Deut 4.19. where you see cleerly they are for the use of man divided or imparted unto all Nations under the Sun, by which if any man shall conclude and affirm is meant their light, Object. or that distinction which they cause between day and night, and of seasons;

但为了让这件事、即诸星对元素之物有影响，完全无可怀疑，请看《申命记》第四章第十九节，在那里你清楚看到，它们是为人的用处而分配、赐给天下万民的；对此若有人下结论、断言这是指它们的光，（反驳）或指它们所造成的昼夜之分与季节之分；

I must needs tell him his conclusion is very weak, since we have so small use of their light either in the day or night, that it may very well be counted none at all; and as touching that distinction of days and seasons, the Sun and Moon would be sufficient for that matter without those innumerable Hoasts of Heaven the starres: Nota. therefore the use of the stars must in this place have a further constrution.

我必须告诉他，他的结论很薄弱，因为无论白天黑夜，我们用到诸星之光的地方都极少，几乎可以算作没有；至于分昼夜与季节，有日月就足够了，用不着诸星那无数的天上万军。（请注意）所以这里诸星的用处，必须作更深一层的解释。

Moreover that their influences have power and extend to the temperature of men, appeareth Matth. 17.14. where the lunatick is offered unto Christ to be healed, whose distemper, as experience and common example sheweth, followeth the course of the Moon, and to the success of mens affairs, doth yet further appeare by Judg. 5.20. where it is recorded that the stars in their courses fought against Sisera, of the which more anon, as also that passage in the 38 of Job, and the 19 Psal. as touching the Pleiades and Orion, and that the Heavens declare the glory of God, their voice or language of the stars being gone through the whole earth, &c.

再者，诸星的影响有力量、及于人的体质，见《马太福音》第十七章第十四节：那个患月症的人被带到基督面前求医治，他的病，照经验与常见的例子所示，随月亮的运行而变化；它们及于人事的成败，又更见于《士师记》第五章第二十节，那里记载诸星从它们的轨道上与西西拉争战，这一点稍后再详谈；还有《约伯记》第三十八章、《诗篇》第十九篇里关于昴星团与猎户座的话，以及诸天述说神的荣耀、诸星的声音或言语通遍全地，等等。

Thus have we cleerly seen the influence of the stars proved by the Word of God; how they were esteemed in former ages by all Philosophers, Emperours, Kings, and the nobler spirited people you may see if you will have regard to the 4 Sec. chap. 1. of my Lux Veritatis, where you may see not onely the great esteem the Art was in amongst all wise and learned men in former ages, but also the names of the chiefest Patriarchs, Fathers, Philosophers, Emperours, and Kings that were students herein; which notwithstanding the pretended arguments of the envious against it, stands unshaken, as will appeare to any that shall peruse it, comparing it with the pretended Replyers discourse; therefore here I shall refer thee thereunto, being desirous to be as short as possibly I can.

这样我们就清楚看到，诸星的影响已由神的话证明；至于它们在以往各个时代怎样受到一切哲学家、皇帝、君王以及心志高贵的人的尊重，你若愿意，可以看我《真理之光》第一章第四节：你在那里不但会看到此术在以往各时代如何受到一切智者与学者的极大尊崇，还会看到研习此术的最重要的先祖、教父、哲学家、皇帝与君王的名字；尽管嫉妒者提出种种所谓的论证来反对它，它仍然屹立不摇，凡是读过它、把它与那位所谓答复者的论述作比较的人，都会看清这一点；所以我在这里就请你去看那里，因为我想尽可能简短。