THE SECOND BOOK. 109 



should likewise be agreeable to nature that there should be 

 some transmissions 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 imagina 

 tion 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 spirits, but serve only to strengthen the imagination 

 of him that useth it ; as images are said 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 sincerely and in 

 tentionally for that purpose ; yet I should hold them unlawful, 

 as opposing to that first edict which God gave unto man, In 

 sudore vultus comedes panem tuum. For they propound those 

 noble effects, which God hath set forth unto man to be bought 

 at the price of labour, to be attained by a few easy and 

 slothful observances. Deficiences 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. 



XII. (1) The knowledge which respecteth the faculties of 

 the mind of man is of two kinds the one respecting his under 

 standing and reason, and the other his will, appetite, and 

 affection ; whereof the former produceth position 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 ministerial, For sense sendeth over to imagination 

 before reason have judged, and reason sendeth over to imagina 

 tion before the decree can be acted. For imagination ever 

 precedeth voluntary motion. Saving that this Janus of ima 

 gination hath differing faces : for the face towards reason hath 

 the print of truth, but tke face towards action hath the print 

 of good ; which nevertheless are faces, 



&quot; Quales decet esse sororum.&quot; 



Neither is the imagination simply and only a messenger ; but 

 is invested with, or at least wise usurpeth no small authority 

 in itself, besides the duty of the message. For it was well 

 said by Aristotle, &quot;That the mind hath over the body that 



