‘This difference of quickness in imagining is caused by the difference of men’s passions, that love and dislike, some one thing, some another, and therefore some men’s thoughts run one way, some another, and are held to and observe differently the things that pass through their imagination. And whereas in this succession of thoughts there is nothing to observe in the things they think on, but either in what they be like one another or in what they be unlike—those that observe their similitudes, in case they be such as are but rarely observed by others, are said to have a good wit, by which is meant on this occasion a good fancy. But they that observe their differences and dissimilitudes, which is called distinguishing and discerning and judging between thing and thing, in case such discerning be not easy, are said to have a good judgment; and particularly, in matter of conversation and business, wherein times, places, and persons are to be discerned, this virtue is called discretion. The former, that is, fancy, without the help of judgment, is not commended for a virtue, but the latter which is judgment or discretion, is commended for itself, without the help of fancy.’ p. 32. This definition, which Locke took entire from our author without acknowledgment, and which has been so often referred to, is evidently false, for as Harris, the author of ‘Hermes,’ has very well observed, the finding out the equality of the three angles of a triangle to two right ones would upon the principle here stated, be a piece of wit instead of an act of the understanding or judgment, and ‘Euclid’s Elements’ a collection of epigrams.[5] The other passage which I proposed to quote chiefly as an instance of our author’s power of imagination, is as follows. In speaking of the degree of madness, as in fanatics and others, he says: