and many philosophers think, the forcible imagination of the one party moves and alters the spirits of the other.  Nay more, they can cause and cure not only diseases, maladies, and several infirmities, by this means, as Avicenna, de anim. l. 4. sect. 4, supposeth in parties remote, but move bodies from their places, cause thunder, lightning, tempests, which opinion Alkindus, Paracelsus, and some others, approve of.  So that I may certainly conclude this strong conceit or imagination is astrum hominis, and the rudder of this our ship, which reason should steer, but, overborne by phantasy, cannot manage, and so suffers itself, and this whole vessel of ours to be overruled, and often overturned.  Read more of this in Wierus, l. 3. de Lamiis, c. 8, 9, 10. Franciscus Valesius, med. controv. l. 5. cont. 6. Marcellus Donatus, l. 2. c. 1. de hist. med. mirabil.  Levinus Lemnius, de occult. nat. mir. l. 1. c. 12. Cardan, l. 18. de rerum var.  Corn.  Agrippa, de occult. plilos. cap. 64, 65. Camerarius, 1 cent. cap. 54. horarum subcis.  Nymannus, morat. de Imag.  Laurentius, and him that is instar omnium, Fienus, a famous physician of Antwerp, that wrote three books de viribus imaginationis.  I have thus far digressed, because this imagination is the medium deferens of passions, by whose means they work and produce many times prodigious effects:  and as the phantasy is more or less intended or remitted, and their humours disposed, so do perturbations move, more or less, and take deeper impression.

SUBSECT.  III.—­Division of Perturbations.

Perturbations and passions, which trouble the phantasy, though they dwell between the confines of sense and reason, yet they rather follow sense than reason, because they are drowned in corporeal organs of sense.  They are commonly [1629]reduced into two inclinations, irascible and concupiscible.  The Thomists subdivide them into eleven, six in the coveting, and five in the invading.  Aristotle reduceth all to pleasure and pain, Plato to love and hatred, [1630]Vives to good and bad.  If good, it is present, and then we absolutely joy and love; or to come, and then we desire and hope for it.  If evil, we absolute hate it; if present, it is by sorrow; if to come fear.  These four passions [1631]Bernard compares “to the wheels of a chariot, by which we are carried in this world.”  All other passions are subordinate unto these four, or six, as some will:  love, joy, desire, hatred, sorrow, fear; the rest, as anger, envy, emulation, pride, jealousy, anxiety, mercy, shame, discontent, despair, ambition, avarice, &c., are reducible unto the first; and if they be immoderate, they [1632]consume the spirits, and melancholy is especially caused by them.  Some few discreet men there are, that can govern themselves, and curb in these inordinate affections, by religion, philosophy, and such divine precepts, of meekness, patience, and