Imaginant for of that we spake in the proper place: wherein the School of Paracelfus, and the Disciples of pretended Natural Magic have been so intemperate, as they have exalted the power of the imagination to be much one with the power of Miracle-working faith; others, that draw nearer to Probability, calling to their view the secret paffages of things, and specially of the Contagion that paffeth from body to body, do conceive it should likewise be agreeable to Nature, that there should be fome tranfmiffions and operations from spirit to spirit without the mediation of the senses; whence the conceits have grown, now almost made civil, of the Mastering Spirit, and the force of confidence, and the like. Incident unto this is the inquiry how to raise and fortify the imagination: for if the Imagination fortified have power, then it is material to know how to fortify and exalt it. And herein comes in crookedly and dangerously a palliation of a great part of Ceremonial Magic. For it may be pretended that Ceremonies, Characters, and Charms, do work, not by any Tacit or Sacramental Contract with evil fpirits, but ferve only to ftrengthen the imagination of him that useth it; as Images are faid by the Roman Church to fix the cogitations, and raise the devotions of them that pray before them. But for mine own judgment, if it be admitted that Imagination hath power, and that Ceremonies fortify Imagination, and that they be used fincerely and intentionally for that purpose ; yet I should hold them unlawful, as oppofing to

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that firft edict which God gave unto man, In sudore vultus comedes Panem tuum. For they propound thofe noble effects, which God hath fet forth unto man to be bought at the price of labour, to be attained by a few easy and flothful obfervances. Deficiencies in these knowledges I will report none, other than the general deficience, that it is not known how much of them is verity, and how much vanity.

The knowledge which refpecteth the faculties of the mind of man is of two kinds; the one respecting his understanding and Reason, and the other his will, appetite, and Affection; whereof the former produceth Pofition or Decree, the latter Action or Execution. It is true that the Imagination is an Agent or Nuncius, in both provinces, both the Judicial and the Minifterial. For Sense sendeth over to Imagination before Reason have judged: and Reason fendeth over to Imagination before the Decree can be acted: for Imagination ever precedeth Voluntary Motion. Saving that this Janus of Imagination hath differing faces: for the face towards Reason hath the print of Truth, but the face towards Action hath the print of Good; which nevertheless are faces,

Quales decet effe fororum.

Neither is the Imagination simply and only a Mefsenger; but is invested with, or at leastwife ufurpeth no small authority in itself, befides the duty of the Meffage. For it was well faid by Ariftotle,

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That the mind hath over the Body that Commandment, which the Lord hath over a Bondman; but that Reafon hath over the Imagination that Commandment which a Magiftrate hath over a free Citizen; who may come alfo to rule in his turn. For we see that, in matters of Faith and Religion, we raise our Imagination above our Reason ; which is the cause why Religion sought ever access to the Mind by Similitudes, Types, Parables, Vifions, Dreams. And again, in all persuasions that are wrought by eloquence, and other impreffions of like Nature, which do paint and disguise the true appearance of things, the chief recommendation unto Reafon is from the Imagination. Neverthelefs, because I find not any Science that doth properly or fitly pertain to the Imagination, I fee no cause to alter the former divifion. For as for Poefy, it is rather a pleasure or play of imagination, than a work or duty thereof. And if it be a work, we speak not now of such parts of learning as the Imagination produceth, but of fuch Sciences as handle and confider of the Imagination; no more than we shall speak now of fuch Knowledges as reafon produceth, for that extendeth to all Philosophy, but of fuch Knowledges as do handle and inquire of the faculty of Reason: so as Poefy had its true place. As for the power of the Imagination in nature, and the manner of fortifying the fame, we have mentioned it in the Doctrine De Anima, whereunto moft fitly it belongeth. And lastly, for Imaginative or Infinuative Reason, which is the subject

of Rhetoric, we think it beft to refer it to the Arts of Reafon. So therefore we content ourselves with the former divifion, that Human Philosophy, which respecteth the faculties of the mind of man, hath two parts, Rational and Moral.

The part of Human Philosophy which is Rational, is of all knowledges, to the most wits, the least delightful, and seemeth but a Net of fubtilty and spinosity. For as it was truly faid, that Knowledge is Pabulum Animi; fo in the Nature of men's appetite to this food, moft men are of the tafte and ftomach of the Ifraelites in the desert, that would fain have returned Ad ollas carnium, and were weary of Manna; which, though it were celeftial, yet feemed lefs nutritive and comfortable. So generally men tafte well knowledges that are drenched in flesh and blood, Civil History, Morality, Policy, about the which men's affections, praises, fortunes do turn and are converfant; but this fame Lumen ficcum doth parch and offend most men's watery and foft natures. But, to speak truly of things as they are in worth, Rational Knowledges are the keys of all other Arts; for as Ariftotle faith aptly and elegantly, That the hand is the Infrument of Inftruments, and the mind is the Form of Forms: so these be truly faid to be the Art of Arts: neither do they only direct, but likewise confirm and strengthen: even as the habit of shooting doth not only enable to shoot a nearer shoot, but also to draw a stronger Bow.

The Arts intellectual are four in number; divided

according to the ends whereunto they are referred : for man's labour is to invent that which is fought or propounded: or to judge that which is invented; or to retain that which is judged; or to deliver over that which is retained. So as the Arts must be four; Art of Inquiry or Invention: Art of Examination or Judgment: Art of Custody or Memory; and Art of Elocution or Tradition.

Invention is of two kinds, much differing: the one of Arts and Sciences; and the other of Speech and Arguments. The former of these I do report deficient; which feemeth to me to be fuch a deficience as if, in the making of an Inventory touching the Estate of a defunct, it should be fet down, that there is no ready money. For as money will fetch all other commodities, fo this knowledge is that which should purchase all the rest. And like as the West Indies had never been discovered if the use of the Mariner's Needle had not been first discovered, though the one be vaft Regions, and the other a small Motion; so it cannot be found strange if Sciences be no farther discovered, if the Art itself of Invention and Discovery hath been. paffed over.

That this part of Knowledge is wanting, to my Judgment ftandeth plainly confeffed; for first, Logic doth not pretend to invent Sciences, or the Axioms of Sciences, but passeth it over with a Cuique in fua arte credendum. And Celfus acknowledgeth it gravely, speaking of the Empirical and Dogmatical Sects of Physicians, That Medicines and Cures