3. And first, those men whose ends are _sensual_ delight, and generally are addicted to _ease_, _food_, _onerations_ and _exonerations_ of the body, must needs be the _less_ thereby delighted with those _imaginations_ that _conduce not_ to those ends, such as are imaginations of _honour_ and _glory_, which, as I have said before, have respect to the future: for sensuality consisteth in the pleasure of the senses, which please only for the present, and take away the inclination to observe such things as conduce to honour, and consequently maketh men less curious, and less ambitious, whereby they less consider the way either to knowledge or other power; in which two consisteth all the excellency of power cognitive. And this is it which men call _dulness_, and proceedeth from the appetite of sensual or bodily delight. And it may well be conjectured, that such passion hath its beginning from a _grossness_ and _difficulty_ of the _motion_ of the _spirit_ about the _heart_. 4. The contrary hereunto, is that _quick ranging_ of mind described, chapter IV. section 3, which is joined with _curiosity_ of comparing the things that come into the mind, one with another: in which comparison, a man delighteth himself either with finding unexpected _similitude_ of things, otherwise much unlike, in which men place the excellency of _fancy_, and from whence proceed those grateful similies, metaphors, and other tropes, by which both _poets_ and _orators_ have it in their power to make things please or displease, and shew well or ill to others, as they like themselves; or else in discerning suddenly _dissimilitude_ in things that otherwise appear the same. And this virtue of the mind is that by which men attain to exact and perfect _knowledge_; and the pleasure thereof consisteth in continual instruction, and in distinction of places, persons, and seasons, and is commonly termed by the name of _judgment_: for, to judge is nothing else, but to distinguish or discern: and both _fancy_ and _judgment_ are commonly comprehended under the name of _wit_, which seemeth to be a tenuity and agility of spirits, contrary to that restiness of the spirits supposed in those that are dull. 5. There is another defect of the mind, which men call _levity_, which betrayeth also _mobility_ in the spirits, but in excess. An example whereof is in them that in the midst of any serious discourse, have their minds diverted to every little jest or witty observation; which maketh them depart from their discourse by a parenthesis, and from that parenthesis by another, till at length they either lose themselves, or make their narration like a dream, or some studied nonsense. The passion from whence this proceedeth, is _curiosity_, but with _too much equality_ and indifference: for when all things make equal impression and delight, they equally throng to be expressed.