Or to speak more fitly, these three degrees are three degrees of life, whereof the second exceedeth and containeth the first, the third exceedeth and containeth both the other two, the one, without which the body cannot live, is the vegetable, and is so tied to the body that it showeth not it self in any wise out of it, the second which cannot live without the body is the life of a beast, a sensitive life, which doeth well ⟨p. 15⟩manifest its power abroad, but yet not otherwise, but by the members and instruments of the body, whereto it is tied, the third which can of it self live without the body; but not the bobby without it, is the rational soul of man, which giveth life inwardly to all his parts, and deliniaments, showeth forth his life abroad in perceiving all things, subject to sense, and retaineth still his force (as we showed before) yea and increaseth it, even when the strength of the body: yea & the very liveliness thereof doth fail, you shall see a man forgo all his senses one after another, as the instruments of them decay, & yet still have life untouched and reason quick, the reason is, the instruments of life fail, but life it self which quickens them fails not, whereby its apparent that in this soul of man (which notwithstanding is but one) there are diversities of power, abilities and faculties, the quickening power, doth nourish, increase, and maintain us, & reason nor sense meddle not with it, neither have they power to impeach the working thereof: the truth of this appears, in that these things are best done when our mind is at rest, and our senses a sleep, in so much that oftentimes we forgo the sense and moving of some parts, by some rheum, or some palsy, and yet some parts cease not to be nourished still, also the sensitive life seeth and perceiveth a far off, yea oft times without setting the mind thereupon, or without considering what the sense conceiveth, some men which have but weak senses, have very quick understandings, & on the contrary, again some fall into a consumption, which want not the perfect use of their senses, sometimes the reasonable part is so bent and occupied, about the things that it liketh of, that by the increasing of it self, it hurteth and diminisheth, ⟨p. 16⟩the part of it quickeneth:
Or to speake more fitly, these three degrees are three degrees of life, whereof the second exceedeth and containeth the first, the third exceedeth and containeth both the other two, the one, without which the body cannot live, is the vegetable, and is so tied to the body that it sheweth not it selfe in any wise out of it, the second which cannot live without the body is the life of a beast, a sensitive life, which doeth well ⟨p. 15⟩manifest its power abroad, but yet not otherwise, but by the members and instruments of the body, wherto it is tyed, the third which can of it selfe live without the body; but not the boby without it, is the rationall soule of man, which giveth life inwardly to all his parts, and deliniaments, sheweth forth his life abroad in perceiving all things, subject to sence, and retaineth still his force (as we shewed before) yea and increaseth it, even when the strength of the body: yea & the very livelynesse therof doth faile, you shall see a man forgoe all his sences one after another, as the instruments of them decay, & yet still have life untovched and reason qvick, the reason is, the instruments of life fail, but life it self which quickens them fails not, wherby its aparent that in this soul of man (which notwithstanding is but one) there are diversities of power, abilityes and faculties, the quickening power, doth nourish, increase, and maintain us, & reason nor sence meddle not with it, neither have they power to impeach the working therof: the truth of this appeares, in that these things are best done when our mind is at rest, and our sences a sleep, in so much that oftentimes we forgoe the sence and moving of some parts, by some rhume, or some palsy, and yet some parts cease not to be nourished still, also the sensitive life seeth and perceiveth a far off, yea oft times without setting the mind therupon, or without considering what the sence conceiveth, some men which have but weake sences, have very quick understandings, & on the contrary, againe some fall into a consumption, which want not the parfect use of their sences, sometimes the reasonable part is so bent and occupied, about the things that it liketh of, that by the increasing of it selfe, it hurteth and diminisheth, ⟨p. 16⟩the part of it quickneth:
