ons; whereas it in
truth depends upon this clear discerning faculty of the mind, whereby
it PERCEIVES two ideas to be the same, or different. But of this more
hereafter.

2. The Difference of Wit and Judgment.

How much the imperfection of accurately discriminating ideas one from
another lies, either in the dulness or faults of the organs of sense;
or want of acuteness, exercise, or attention in the understanding; or
hastiness and precipitancy, natural to some tempers, I will not here
examine: it suffices to take notice, that this is one of the operations
that the mind may reflect on and observe in itself. It is of that
consequence to its other knowledge, that so far as this faculty is in
itself dull, or not rightly made use of, for the distinguishing one
thing from another,--so far our notions are confused, and our reason and
judgment disturbed or misled. If in having our ideas in the memory ready
at hand consists quickness of parts; in this, of having them unconfused,
and being able nicely to distinguish one thing from another, where there
is but the least difference, consists, in a great measure, the exactness
of judgment, and clearness of reason, which is to be observed in one man
above another. And hence perhaps may be given some reason of that
common observation,--that men who have a great deal of wit, and prompt
memories, have not always the clearest judgment or deepest reason. For
WIT lying most in the assemblage of ideas, and putting those together
with quickness and variety, wherein can be found any resemblance or
congruity, thereby to make up pleasant pictures and agreeable visions in
the fancy; JUDGMENT, on the contrary, lies quite on the other side, in
separating carefully, one from another, ideas wherein can be found the
least difference, thereby to avoid being misled by similitude, and by
affinity to take one thing for another. This is a way of proceeding
quite contrary to metaphor and allusion; wherein for the most part lies
that entertainment and pleasantry of wit, which strikes so lively on the
fancy, and therefore is so acceptable to all people, because its beauty
appears at first sight, and there is required no labour of thought to
examine what truth or reason there is in it. The mind, without looking
any further, rests satisfied with the agreeableness of the picture and
the gaiety of the fancy. And it is a kind of affront to go about to
examine it, by the severe rules of truth and good reason; wh