ened by some apt similitude; and then there is so much use of Fancy.
But for Metaphors, they are in this case utterly excluded. For seeing
they openly professe deceipt; to admit them into Councell, or Reasoning,
were manifest folly.

And in any Discourse whatsoever, if the defect of Discretion be
apparent, how extravagant soever the Fancy be, the whole discourse
will be taken for a signe of want of wit; and so will it never when the
Discretion is manifest, though the Fancy be never so ordinary.

The secret thoughts of a man run over all things, holy, prophane,
clean, obscene, grave, and light, without shame, or blame; which verball
discourse cannot do, farther than the Judgement shall approve of the
Time, Place, and Persons. An Anatomist, or a Physitian may speak, or
write his judgement of unclean things; because it is not to please,
but profit: but for another man to write his extravagant, and pleasant
fancies of the same, is as if a man, from being tumbled into the dirt,
should come and present himselfe before good company. And 'tis the want
of Discretion that makes the difference. Again, in profest remissnesse
of mind, and familiar company, a man may play with the sounds, and
aequivocal significations of words; and that many times with encounters
of extraordinary Fancy: but in a Sermon, or in publique, or before
persons unknown, or whom we ought to reverence, there is no Gingling of
words that will not be accounted folly: and the difference is onely in
the want of Discretion. So that where Wit is wanting, it is not Fancy
that is wanting, but Discretion. Judgement therefore without Fancy is
Wit, but Fancy without Judgement not.

Prudence

When the thoughts of a man, that has a designe in hand, running over a
multitude of things, observes how they conduce to that designe; or what
designe they may conduce into; if his observations be such as are not
easie, or usuall, This wit of his is called PRUDENCE; and dependeth on
much Experience, and Memory of the like things, and their consequences
heretofore. In which there is not so much difference of Men, as there is
in their Fancies and Judgements; Because the Experience of men equall
in age, is not much unequall, as to the quantity; but lyes in different
occasions; every one having his private designes. To govern well a
family, and a kingdome, are not different degrees of Prudence; but
different sorts of businesse; no more then to draw a picture in little,
or as gr