What is truth? said jesting Pilate, and would not stay for an answer. Certainly there be, that delight in giddiness, and count it a bondage1 to fix a belief; affecting free-will in thinking, as well as in acting2. And though the sects4 of philosophers of that kind be gone, yet there remain certain discoursing5 wits, which are of the same veins6, though there be not so much blood in them, as was in those of the ancients. But it is not only the difficulty and labor7, which men take in finding out of truth, nor again, that when it is found, it imposeth upon men’s thoughts, that doth bring lies in favor; but a natural though corrupt8 love, of the lie itself. One of the later school of the Grecians, examineth the matter, and is at a stand, to think what should be in it, that men should love lies; where neither they make for pleasure, as with poets, nor for advantage, as with the merchant; but for the lie’s sake. But I cannot tell; this same truth, is a naked, and open day-light, that doth not show the masks, and mummeries, and triumphs, of the world, half so stately and daintily as candle-lights. Truth may perhaps come to the price of a pearl, that showeth best by day; but it will not rise to the price of a diamond, or carbuncle, that showeth best in varied9 lights. A mixture of a lie doth ever add pleasure. Doth any man doubt, that if there were taken out of men’s minds, vain opinions, flattering hopes, false valuations, imaginations as one would, and the like, but it would leave the minds, of a number of men, poor shrunken things, full of melancholy10 and indisposition, and unpleasing to themselves?
One of the fathers, in great severity, called poesy vinum doemonum, because it filleth the imagination; and yet, it is but with the shadow of a lie. But it is not the lie that passeth through the mind, but the lie that sinketh in, and settleth in it, that doth the hurt; such as we spake of before. But, howsoever these things are thus in men’s depraved judgments11, and affections, yet truth, which only doth judge itself, teacheth that the inquiry12 of truth, which is the love-making, or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth, which is the enjoying of it, is the sovereign good of human nature. The first creature of God, in the works of the days, was the light of the sense; the last, was the light of reason; and his sabbath work ever since, is the illumination of his Spirit. First he breathed light, upon the face of the matter or chaos13; then he breathed light, into the face of man; and still he breatheth and inspireth light, into the face of his chosen. The poet, that beautified the sect3, that was otherwise inferior to the rest, saith yet excellently well: It is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure, to stand in the window of a castle, and to see a battle, and the adventures thereof below: but no pleasure is comparable to the standing14 upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors, and wanderings, and mists, and tempests, in the vale below; so always that this prospect15 be with pity, and not with swelling16, or pride. Certainly, it is heaven upon earth, to have a man’s mind move in charity, rest in providence17, and turn upon the poles of truth.
To pass from theological, and philosophical18 truth, to the truth of civil business; it will be acknowledged, even by those that practise it not, that clear, and round dealing19, is the honor of man’s nature; and that mixture of falsehoods, is like alloy20 in coin of gold and silver, which may make the metal work the better, but it embaseth it. For these winding21, and crooked22 courses, are the goings of the serpent; which goeth basely upon the belly23, and not upon the feet. There is no vice24, that doth so cover a man with shame, as to be found false and perfidious25. And therefore Montaigne saith prettily26, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious27 charge? Saith he, If it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards God, and a coward towards men. For a lie faces God, and shrinks from man. Surely the wickedness of falsehood, and breach28 of faith, cannot possibly be so highly expressed, as in that it shall be the last peal29, to call the judgments of God upon the generations of men; it being foretold30, that when Christ cometh, he shall not find faith upon the earth.
1 bondage | |
n.奴役,束缚 | |
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2 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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3 sect | |
n.派别,宗教,学派,派系 | |
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4 sects | |
n.宗派,教派( sect的名词复数 ) | |
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5 discoursing | |
演说(discourse的现在分词形式) | |
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6 veins | |
n.纹理;矿脉( vein的名词复数 );静脉;叶脉;纹理 | |
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7 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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8 corrupt | |
v.贿赂,收买;adj.腐败的,贪污的 | |
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9 varied | |
adj.多样的,多变化的 | |
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10 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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11 judgments | |
判断( judgment的名词复数 ); 鉴定; 评价; 审判 | |
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12 inquiry | |
n.打听,询问,调查,查问 | |
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13 chaos | |
n.混乱,无秩序 | |
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14 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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15 prospect | |
n.前景,前途;景色,视野 | |
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16 swelling | |
n.肿胀 | |
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17 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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18 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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19 dealing | |
n.经商方法,待人态度 | |
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20 alloy | |
n.合金,(金属的)成色 | |
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21 winding | |
n.绕,缠,绕组,线圈 | |
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22 crooked | |
adj.弯曲的;不诚实的,狡猾的,不正当的 | |
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23 belly | |
n.肚子,腹部;(像肚子一样)鼓起的部分,膛 | |
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24 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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25 perfidious | |
adj.不忠的,背信弃义的 | |
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26 prettily | |
adv.优美地;可爱地 | |
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27 odious | |
adj.可憎的,讨厌的 | |
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28 breach | |
n.违反,不履行;破裂;vt.冲破,攻破 | |
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29 peal | |
n.钟声;v.鸣响 | |
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30 foretold | |
v.预言,预示( foretell的过去式和过去分词 ) | |
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