To conclude, the light of human minds is perspicuous words, but by exact definitions first snuffed, and purged from ambiguity; _reason_ is the _pace_; increase of _science_, the _way_; and the benefit of mankind, the _end_. And, on the contrary, metaphors, and senseless and ambiguous words, are like _ignes fatui_; and reasoning upon them is wandering amongst innumerable absurdities; and their end, contention and sedition, or contempt. [Sidenote: Prudence and sapience, with their difference.] As much experience, is _prudence_; so, is much science _sapience_. For though we usually have one name of wisdom for them both, yet the Latins did always distinguish between _prudentia_ and _sapientia_; ascribing the former to experience, the latter to science. But to make their difference appear more clearly, let us suppose one man endued with an excellent natural use and dexterity in handling his arms; and another to have added to that dexterity, an acquired science, of where he can offend, or be offended by his adversary, in every possible posture or guard: the ability of the former, would be to the ability of the latter, as prudence to sapience; both useful; but the latter infallible. But they that trusting only to the authority of books, follow the blind blindly, are like him that, trusting to the false rules of a master of fence, ventures presumptuously upon an adversary, that either kills or disgraces him. [Sidenote: Signs of science.] The signs of science are some, certain and infallible; some, uncertain. Certain, when he that pretendeth the science of any thing, can teach the same; that is to say, demonstrate the truth thereof perspicuously to another; uncertain, when only some particular events answer to his pretence, and upon many occasions prove so as he says they must. Signs of prudence are all uncertain; because to observe by experience, and remember all circumstances that may alter the success, is impossible. But in any business, whereof a man has not infallible science to proceed by; to forsake his own natural judgment, and be guided by general sentences read in authors, and subject to many exceptions, is a sign of folly, and generally scorned by the name of pedantry. And even of those men themselves, that in councils of the commonwealth love to show their reading of politics and history, very few do it in their domestic affairs, where their particular interest is concerned; having prudence enough for their private affairs: but in public they study more the reputation of their own wit, than the success of another’s business. ------- CHAPTER VI. OF THE INTERIOR BEGINNINGS OF VOLUNTARY MOTIONS; COMMONLY CALLED THE PASSIONS; AND THE SPEECHES BY WHICH THEY ARE EXPRESSED. [Sidenote: Motion, vital and animal.]