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dishonour; which is done by noble, or by vile comparisons. The judgment does but suggest what circumstances make an action laudable, or culpable.

In hortatives, and pleadings, as truth, or disguise serveth best to the design in hand; so is the judgment, or the fancy most required.

In demonstration, in counsel, and all rigorous search of truth, judgment does all, except sometimes the understanding have need to be opened 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 profess deceit; to admit them into counsel, or reasoning, were manifest folly.

And in any discourse whatsoever, if the effect of discretion be apparent, how extravagant soever the fancy be, the whole discourse be taken for a sign 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, profane, clean, obscene, grave, and light, without shame, or blame; which verbal discourse cannot do, farther than the judgment shall approve of the time, place, and persons. An anatomist, or a physician may speak, or write his judgment 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 himself before good company. And it is the want of discretion that makes the difference. Again, in professed remissness of mind, and familiar company, a man may play with the sounds, and equivocal significations of words; and that many times with encounters of extraordinary fancy: but in a sermon, or in public, 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 only in