hese vegetal faculties is generation, which
begets another by means of seed, like unto itself, to the perpetual
preservation of the species. To this faculty they ascribe three subordinate
operations:--the first to turn nourishment into seed, &c.

_Life and Death concomitants of the Vegetal Faculties_.] Necessary
concomitants or affections of this vegetal faculty are life and his
privation, death. To the preservation of life the natural heat is most
requisite, though siccity and humidity, and those first qualities, be not
excluded. This heat is likewise in plants, as appears by their increasing,
fructifying, &c., though not so easily perceived. In all bodies it must
have radical [981]moisture to preserve it, that it be not consumed; to
which preservation our clime, country, temperature, and the good or bad use
of those six non-natural things avail much. For as this natural heat and
moisture decays, so doth our life itself; and if not prevented before by
some violent accident, or interrupted through our own default, is in the
end dried up by old age, and extinguished by death for want of matter, as a
lamp for defect of oil to maintain it.

SUBSECT. VI.--_Of the sensible Soul_.

Next in order is the sensible faculty, which is as far beyond the other in
dignity, as a beast is preferred to a plant, having those vegetal powers
included in it. 'Tis defined an "Act of an organical body by which it
lives, hath sense, appetite, judgment, breath, and motion." His object in
general is a sensible or passible quality, because the sense is affected
with it. The general organ is the brain, from which principally the
sensible operations are derived. This sensible soul is divided into two
parts, apprehending or moving. By the apprehensive power we perceive the
species of sensible things present, or absent, and retain them as wax doth
the print of a seal. By the moving, the body is outwardly carried from one
place to another; or inwardly moved by spirits and pulse. The apprehensive
faculty is subdivided into two parts, inward or outward. Outward, as the
five senses, of touching, hearing, seeing, smelling, tasting, to which you
may add Scaliger's sixth sense of titillation, if you please; or that of
speech, which is the sixth external sense, according to Lullius. Inward are
three--common sense, phantasy, memory. Those five outward senses have their
object in outward things only, and such as are present, as the eye sees no
colour except