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the want of discretion. So that where wit is wanting, it is not fancy that is wanting, but discretion. Judgment therefore without fancy is wit, but fancy without judgment, not.

When the thoughts of a man, that has a design in hand, running over a multitude of things, observes how they conduce to that design; or what design they may conduce unto; if his observations be such as are not easy, or usual, this wit of his is called "prudence"; and depends 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 judgment; because the experience of men equal in age, is not much unequal, as to the quantity; but lies in different occasions; every one having his private designs. To govern well a family, and a kingdom, are not different degrees of prudence but different sorts of business; no more than to draw a picture in little, or as great, or greater than the life, are different degrees of art. A plain husbandman is more prudent in affairs of his own house, than a privy-councillor in the affairs of another man.

To prudence, if you add the use of unjust, or dishonest means, such as usually are prompted to men by fear, or want; you have that crooked wisdom, which is called "craft"; which is a sign of pusillanimity. For magnanimity is contempt of unjust, or dishonest helps. And that which the Latins call versutia, translated into English, "shifting," and is a putting off of a present danger or incommodity, by engaging into a greater, as when a man robs one to pay another, is but a shorter-sighted craft, called versutia, from versura, which signifies taking money at usury for the present payment of interest.

As for "acquired wit," I mean acquired by method and instruction, there is none but reason; which is grounded on the right use of speech, and produceth the sciences. But