heer CHAP. 4. Obiections against the Souls immortality answered ANd first for the objection and argument of R. O. whom I suposse to be an ingenious man I desie him to looke into him selfe take a litle notice of the dementions and parts therof let him tell me the reason of the continuall motion of the heart the breathing of the lungues not the effects of it but the motive cause of it if he cannot then let him confesse he hath something in himselfe which farre transcends himselfe and the weaknesse of his capacity which out of ignorance hee reasons against though he know not what it is therefore I reject all his arguments ob Jgnorantiam Elenchi and passe to other things objected to me Saith one Object the soule dieth with the body because the soule and body are both one and why thinkes hee so because he sees no more then the body I answare Answ this argument is all one with theres that denied there was a God because they saw him not but yet by his works thou maist perceive there is a God discerne also by the doings of thy soule that thou hast a soul for in a dead body thou seest the same parts remaine but thou seest not the same workes that werein it before when a man is dead his eye seeth nothing at all yet there is nothing changed in his eye but whil he is alive he seeth infinite things that are diverse the Powre then that seeth is not of the body how lively and quick sighted soever the eye be it seeth not it selfe wonder not then though thou have a soule and yet thy soule seeth not it selfe for if thy eye sight saw it selfe it were not a power or abillity of seeing but a visible thing likewise if thy soule saw it selfe it were no more a soule that is the worker in and quickner of the body but a very body unable to do any thing it selfe a massy substance subject to suffering for wee can see nothing but bodies bodily substances because the organ of our sight is corporal but seeing thou conceivest so many divercities of bodies at once in thy imagination needs must thou have a Power in thee which is not a body Object But be it say some that we have a Power of sence yet have we not a power of reason for that we call the power of reason or understanding is nothing but an excellency or rather a consequence of sence in so much that when sence dieth the residue dieth with it Answ In this very objection thou hast surmounted sence which thou couldest not have done if thou hadst had nothing in thee but sence or nothing far beyound sence for wheras thou saist if the sence dye the rest dieth also it is a reason that proceedeth from one terme to another and it is a gathering of reasons which conclude one thing by another now the sences doe indeed perceive rheit objects but yet how lively soever they be they reason not we see a smoke so far extendeth the sence but if we thence infer therefore there must needs be a fire and thereupon seeke who was the kindler thereof that surmounteth the abillity of fence we heare musicke that may a Beast do as well as we but his hearing of it is but as a bare sound whereas we in hearing regard the harmony and discerne the cause of the concords and discords which either delight or offend us the thing that heareth the sound is the sence but the thing that judgeth of that which the sence conceiveth is another thing the like may bee said of smelling tasting and feeling our smelling of sents our tasting of savours our feeling of substances is indeed the six work of our sences but our judgment of the inward vertue of a thing by the outward sent or of the wholsomnesse or unwholsomenesse of food by the tast or of the hotnesse or vehemency of a feaver by feeling the pulse yea and our proceeding even unto the very bowels of a man whither the eye being the quickest of all sences is not able to attaine surely it is the work of a more mighty power then the sence is indeed R. O. saith true on that there are Beasts which doe heare see smell tast and feell much better and quicker then man doeth yet none of them confereth the contraries of sounds colours sents and savours none sorteth them out to serving one of another or to the serving of themselves Iob. 39.20 Psal 49.20 Reade Plinies nat hist Elephants the reason is as God saith of the Ostrich the Lord have given them no understanding and ar David saith the man without understanbing dies like a Beast shewing that a Beast hath none but often times man concludes contrary to his sences our eye tells us there are noe stares up at noone day but reason tells us there are or the ends of lines in a long walke meet in a poynt whereas reason certifies us that they run direct upon equall distances one from the other for want of this discretion certaine Elephants saith vetillio though the wisest of all Beasts which were passing over a long bridge turned backe being deceived and yet they wanted fight no more then we doe yet they that lead them were not deceived their leaders then had in them another power or vertue besides their eye sight which corrected there sight and therefore ought to be of higher estimation in like manner is it with the other sences our hearing tells us that the thunderclap is after the lightening but reason assureth us that they are both together for there is a certain power in us that is able to discerne what proportion is between hearing seeing also the tast of one troubled with a disease of choller beareth him in hand that even sugar it selfe is bitter which notwithstanding he knoweth by reason to be untrue To be short those that have their sences most quicke and lively be not of the greatest wisdom and understanding a man then differeth from a beast and excelleth them by some other power then sence a man rideth a great way to learne experience the man perhaps comes home the wiser but his horse which perhaps saw as much as he comes home just as he went out Now you see then there is a great difference betweene the sence and the power that governeth the sence like as the report of a Spy is one thing and the Spy himselfe another and the wisedome of the Captaine which receiveth the report and judgeth of it is a third nay who can deny but sence and reason are divers things or rather who will not grant that in many things they are cleane contrary Sence bid deny shun and eschew griefe whereas reason biddeth sometimes proffer our legge to the Chyrurgion to be cut off He that should see Scevola or Archbishop Cranmer of late times burne off their owne hands without once gnashing their teeth would hee not thinke they were utterly void
quite freed from the body But Object say they wee see men forgoe their reason as fooles and melancholly persons and seeing it is forgone it may also be corrupted and if corrupted it may also die for what is death but an utter and full corruption Nay thou shouldst say rather I have seen divers who have seemed to have lost their right wits have recovered them againe by good diet and medicinable drinks but had they beene utterly lost and gone no physick could have restored them againe therefore of necessity the soule was as sound as before it was but like an ecclypse of the Sunne it seems be dimmed but it is but by the comming of the Moone betweene him and us in his light there is no abatement at all but only quoad nos likewise our eye conceiveth things according to the spectacles through which it looketh upon them take away the Moon or clouds and the Sun shineth cleare take away the impediments the eye seeth clear purge away the humours our imaginations shall be pure and our understanding as bright as ever it fareth not with our soules as it doth with our bodies which after a long sicknesse retaine still either a hardnesse of the spleene or a shortnesse of the breath weaknesse of body or a falling downe of Rheume upon the lungs nor as a wound that retaineth a scarre which cannot be worne out for neither in their understanding nor in their wils doe our soules feele any abatement and this appeareth in lunatick folks and others who have their wits troubled at times and by fits for they be not vexed but at the stirring of their humour being at other times sober and well enough staid in their wits the like is seen in them that have the falling sicknesse their understanding seemes only to be ecclipsed during the time of their fits but afterward they be as discreet as though they ayled nothing you shall never see any body out of his wits in whom the Physician may not manifestly perceive either some default of tht instruments or some overflowing of some melancholly humour that troubled and marred his body before it troubled or impaired his mind To be short whosoever saith that mans soul perisheth with the body because it is troubled by the distemperature or indisposition of the body may as well uphold and maintaine that the Child in his mothers wombe dieth with his mother because he moveth with her and is partaker with her in her harmes and throws by reason of the straight conjunction that is between them and yet we see many children have lived safe and sound notwithstanding their mothers have died yea and some of them have come into the world Object even by the death of their mothers Lastly whereas some say that our minds cannot conceive any thing here but by the helpe of the imagination and therfore when the imagination is gone with the instruments whereto it is tyed the soule can not worke nor consequently be To this I answer that it is all one as if they should say that because the child being in his mothers womb taketh nourishment of her blood by his navill therefore he cannot live when he is come out of her womb and his navill strings cut off when wee see that then is the time that the mouth and the tongue and the other parts of the Child doe their dutie which served before to no purpose saving that they were prepared for the time to come even so the soule being scaped out of the body as a Child out of the wombe shall begin to performe his operations by himselfe and that more certainely for that it shall not bee subject to false reports neither to the sences inward or outward but to the very things themselves which it shall have seene and learned in it selfe To be short it shall live but not in prison it shall see but not through spectacles it shall understand but not by reports it shall will but not by the way of lusting the infirmities which the body casteth upon it now shall then be done away Let us conclude then that our soule is an understanding reasonable power over which death or corruption have no power If any man yet doubt thereof let him but examine himselfe for even his owne doubts will prove it to him If he stand in contention still let him fall to reasoning with himselfe for by concluding his Arguments to prove his soule mortall hee shall give judgement himselfe that it is immortall If I have left out any thing that might bee alleaged for who is able to alleage all in justification of any point let it suffice that here is sufficient for the satisfaction of the ingenuous If any be otherwise minded let him see how they can answer these my aforesaid Arguments Consider vvhat I have writen and the Lord give you a right understanding Scriptures to prove the being of the Soule after it is seperated from the Body and before the Resurrection I Am in a strait betwixt two having a desire to depart and to be with Christ which is farre better neverthelesse to abide in the flesh is more needfull for you Phil. 1.23.24 heer 's a being with Christ after a departure And to abide in the flesh why is this added if there were not an abiding out of the flesh before the resurrection Math 10.28 Feare not them that kill the body but are not able to kill the soule but rather feare him that is able to cast both body and Soule into Hell Heer 's a body that may be killed a soule that cannot be killed but to evade thes R O makes a great puzle to prove noe hell till the resurrection a lusty strong superlogicall argument there is noe hell till the resurrection Ergo man hath noe Immortall soule Risum teneatis amici might not his Dromodoticall argument be rightly retorted backe heer upon himselfe 2. Cor 5.6.8 Therefore wee are alwais confident knowing that whilst we are at home in the body we are absent from the Lord we are confident I say and willing rather to be absent from the body and to be present with the Lord. The words are so plaine they need noe explanation but hold forth the immortallity of the soule as cleere as the snnne at no one day Luke 23.43 Verile I say unto thee this day thou shalt be with me in paradice Is this the word of God may a man build his faith upon it then both Christ and the penitentiall theife were that day in parradice there bodies were not there then their soules must unlsse any should say parradice is in the grave which is as rediculous as false Eccles 12.7 Then shall dust returne to the earth as it was and the spirit shall return to God who gave it A scripture beyond exception heere is soule body described by their originall by their pedegree the one taken from the earth to it it must returne the other comes from Iehovah and to him it shall returne who is not the God of the dead but of the living FINIS
THE IMMORTALITY OF Mans Soule PROVED BOTH BY SCRIPTVRE and REASON Contrary to the Fancie of R. O. In his Book Intituled Mans Mortality wherein hee vainely affirmeth hee hath proved Theologically and Philosophically that whole man is a compound wholy mortall and that the present going of the soule into Heaven or Hell is a meer fiction and that at the Resurrection is the beginning of our Immortality and then actuall Damnation or Salvation and not before LONDON Printed by Peter Cole at the signe of the Printing-presse in Cornehill neer the Royall-Exchange 1645. THE IMMORTALITY OF MANS SOVLE Proved both by Scripture and Reason CHAP. 1. That Man consisteth of two parts Soule and Body COncerning GOD we are acknowledge him to be a Spirit as touching the world we are to conceive of it as a body in man we have an abridgment of both of God in respect of the Soule of the world in composition of the Body as though the Creator on purpose to set forth a mirror of all his workes intended to bring into one little compasse both the infinitnesse of his owne nature and also the hugenesse of the whole world together after his own Image in respect of his soule after his other creatures in respect of life sence and moving mortall so farre as he holdeth forth the Image of the creature immortall so farre as hee holdeth forth the Image of GOD his Creator This Arg. 1 may be proved by pregnant arguments 1 No creature can worke out of his owne proper spheare how can man if totally mortal conceive of immortality can mortality comprehend immortality as probably as a man may throw a stone and knock downe the sunne which is farre above his spheare The beasts mind altogether the earth they eate when they are hungry drinke when they are dry and go when they are beaten and regard their Creator no more then they doe the clock when it strikes The fish live in the water as the beasts upon the earth because they are aqueall the other terrene neither rationall and therefore cannot worke above their sphear but man conceives not only the things of this world but also of a better immortality glory eternity therfore must needs have something in him that is immortal Who is hee that desireth not to be immortal how can he desire it unlesse he know what it is how can he know what it is unlesse he have somthing in him immortal none of us covereth to be beginninglesse bcause none of us are so neither can be so and because we are not so we can not comprehend what it is for who can conceive of eternity without beginning but he will end his Wits before his desires but on the contrary there is not so base a mind upon earth which coveteth not to live for ever in so much that whereas we looke not for it by natur we seeke to obtayne it by skill and pollicy some by bookes some by images and some by other devices and even the ignorantest sort of people can well imagine in themselves what immortality is and are able both to conceive it and beleeve it but the wisest and learnedest man alive should he live as long as Mathusalah and studie what it is to be with out beginning all his life time he must at last yeild to death without fulfilling or filling full his desires whence comes this but that our soules being created cannot conceive an everlastingnesse without beginning yet being created immortal can well conceive an everlastingnesse or immortality without end Let us yet wade a little deeper who can dispute or once so much as doubt whether the soule be Immortal or no but he that is capable of Immortality or who can understand a difference betweene mortal and immortal but he that is immortal Though they shall rise again as well as man saith R O. treat of Mortality pag. 50. can a * horse an ox a dogge no why because thy are mortall and can reach no higher than mortality Immortality is out of their Sphear out of their Element as the Proverbe is Man is able to conceive what is reason and what is not and by that wee terme him rationall Man knows a difference betwixt Mortality and Immortality and therefore must needs be immortall for to what end should God teach Immortality to a mortall wight If a man should hold an argument that man is not rationall and dispute it hee needs other confutation then his owne arguments so hee that disputes that the soule is mortall his owne reasoning of it shall to a wise man prove it immortall Secondly it is plainly proved Arg. 2 that man consists of two parts Soule and Body because they performe severall and different works at one and the same time The soule or mind of man will be at Constantinople then at Rome at Paris at Lyons in America in Affrick and dispatch all these journies in a trice looke wheresoever thou directest it there it is and before thou callest it back it is at home while the body al this time is at home at worke or perhaps in bed therefore the soule and body are two different parts nay the soule may and often doth mind and desire good when the body is acting sinne Rom. 7.23.24 25 I find a law in my members warring against the law of my mind or soule and bringing mee into captivity to the law of my members but was it his body that warred against his mind and brought it into captivity reade the next verse you shall see O wretched man that I am who shall deliver me from the body of this death or this body of death as the margin more truly hath it this mortall body So then saith he with my mind I will serve the Lord but with my flesh the law of sin thus it plainely appears the soule and body are two different parts Thirdly Arg. 3 that the soule is not the body nor any part of it but soule and body two very different things appears of it selfe without further proofe for if the soule were the body or any part of the body it would nay must needs grow with the body and decline with the body it would be maimed with the body and sick with the body for else how can it dye with the body but daily experience proves the contrary for were soule the same with or part of the body the greater the body were the greater would the soule be but the contrary appears those that are strongest in mind are commonly weakest in body and the soule is seene to be full of livelinesse in a languishing body and to grow the more in force by the decay of the body by growing of the soule I meane mistake me not not that it increaseth or diminisheth it is capable of neither but its profiting in power and vertue againe if the soule were the body or any part of it it would languish with the body hee that is wounded in his body would be wounded in
life to the terrene part of it which dies and consumes vvhereas the other hath none So if man have no immortall spirit in him here is no place for a Resurrection it must be an absolute Creation if any thing that gives him life againe but the whole current of Scripture hold forth a Resurrection and therfore man hath something in him immortall In the fift place I might prove that man hath an immortall spirit uncapable of death by the testimony of the ancient Heathen far ancienter many of them then Plato which also is a rationall proofe of a point for what the God of nature hath taught to all men by nature is and must needs be a truth But the God of nature hath taught all men by nature that there is a God that they have an immortall spirit therefore it is a truth I doe not say he hath taught it some one man or some one nation but the whole world the Vniversality of it shewes it to be of God The Divel teacheth not all nations one and the same particular sinne but different according to the constitution of the climate they live in else he would loose his labour and that he knows well enough he hath taught it by nature for those nations that never heard what grace was hold and confesse and leave to posterity this truth all men universally and particularly have learned it in one Schoole from the mouth of one Teacher and he perfect therefore a truth The holy Scripture which teacheth us our salvation useth no Schoole-arguments to make us beleeve there is a God and why so because we find him present in his works neither to prove this point which shines so cleere in nature Both Greeke and Latine Authors have plentifully left it to posterity Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soule is immortall and liveth perpetually and never waxeth old And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remainder of dead men remaines void of death If you aske him the cause of this hee will answer you in another verse thus for he was a rationall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sybilla The soule is Gods Instrument and Image in mortall men Hitherto comes that of the Sybill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man by all reason is indued with the Image of God of the same opinion also were Orpheus Theognis Piadar in the second song of his Olympiads Homer in the funerals of his Iliads Herm. in his Paenander ◠pag. 10. Homer Hesiod Pindarus and all the Poets of old time which may answer for themselves and their Countries and for the residue of their ages Hermes saith the soul is the garment of the mind and the garment of the soul is a certaine spirit wherby it is united to the body and this mind is that which wee call properly the man that is a heavenly wight not to be compared to the beasts but rather to the gods of heaven if it be not yet more then they the heavenly cannot come downe to the earth without leaving the heaven but man measureth the heaven without removng from the earth to be short his conclusion is that man is double mortall as touching his body immortall as touching his soul which soul is the very man and created of God saith he as the light is bred immediatly of the sunne And Chalcidins saith that at his death he spake these words I goe home againe into mine own country where my better Forefathers and kindred be Zoroastres who is of more antiquity then Hermes this article is reported to be one of his that mens souls are immortall and that one day there shall be a generall rising againe of their bodies and the answer of the wise men of Chaldea Who were the heires of his doctrine doe answer sufficiently for him There is one that exhorteth men to returne with speed to their heavenly father Who hath sent them a soul indued with much understanding Another exhorteth them to seeke Paradice as the peculiar dwelling place of the soule A third saith that the soule hath God as it were shut up in it and that it hath not any mortality therin for saith he the soule is as it were drunken with God and sheweth forth his wonders in the harmony of this mortall body A fourth saith it is a cleare fire proceeding from the power of the heavenly father an incorruptible substance and the maintainer of life containing almost all the whole world with the full plenty therof in his bosome But one of them proseedeth yet further affirming that he that setteth his mind upon Godliness shall save even his body though it be never so fraile and by those words hee acknowledgeth the very glorifying of the body All these are reported by Psellus and he confesseth that Plato and Pythagoras learned the doctrine of the souls Immortality of the Caldeans in so much that some thinke the Caldeans are those that Plato speakes of Lil. Legum 11. ep 2. when hee saith that the ancient and holy Oracles are to be beleeued which affirme mens souls to be immortall and that in another life they must come before a Iudg that wil require an account of all their doings the result wherof commeth to this that the soule of man proceedeth immediatly from God that is to say that the father of the body is one and the father of the soule is another that the soule is not a bodily substance but a spirit and a light that at the departure therof from hence it is to goe to a Paradice therfore ought to make haste unto death and that it is so far from mortality that it maketh even the body Immortall what can wee say more at this day even in the time of light wherin we live of the same opoinion was Hordelitus as is reported by Philolaus Clement of Alexandria Of Epicharmus we have this saying if thou beest a good man in thy heart death can doe thee noe harme for thy soul shall live happily in heaven It were endlesse to recite al the words of the ancient about this subject conifiming this trueth for of this opinion were Thales Anaxagoras Diogenes and Zeno Lucretius Socrates Xenophon read Plato his Timaeus his commonwealth his Phadon his Politicks his laws Aristotle his books of living things of the soul his morralls Michael of Ephesus upon his morrals Cicero his Tusculaves his Comforts his nature of the gods his first booke of lawes his Scipios dreame Seneca to Gallio to Lucillius concerning the Lady Martiaes son the shortnes of his life his book of comforts Prophririus 4. booke of abstinence Plutarke these ancient For moderne Philosophers Epictetus Simplicius Plotinus lib. 1. Aenead 4. concerning the being of the soule lib. 2. Chapter 1. lib. 3. Chapter 18. 14. 20. 21. 23. lib. 4. Chapter 11. and the 7. Book throughout his book of the senses memory his Bk. of doubts concerning the soule these and thousands more confirme the point
of sence so mightily doth reason over-rule sence To be short sence hath his peculiar inclination which is appetite and reason likewise hath his which is will and like as reason doth oftentimes over-rule sence and is contrary to it so will correcteth the apetite or lust that is in us warrath against it for in Agues and feavers wee covet to drink in Apoplexies and Bethargies to sleepe and in hunger to eate yet from all these things doth our will restraine us the more a man follows his lust the lesse is he led by his will for no man wils to be miserable which lust leads him too the more he standeth upon pleasing of his sences the lesse reason ordinarily useth he Secondly let us consider that bruit beasts which have this sensitive part as well as we if wee have no more then that how comes it to passe that a little child driveth whole flocks and herds of them vvhether hee listeth sometimes whether they would not wherof commeth it that many of them in their kind doe all live nestle and sing after one sort whereas men have their Laws Common-wealths manners of buildings and formes of reasoning not only divers but also commonly contrary now what can harbour these contrarieties together but only that which hath not any thing contrary to it and wherein all things doe lay away their contrariety Surely it is not the sence can doe it whose proper and peculiar object is most contrary to sence Beside this as I said before whereas we conceive wisedome skill and vertue and such other things as are all bodilesse our sences can worke upon nothing but the qualities of bodily substances and whereas wee make universall rules of particular things the sences attaine no further then the particular things themselves and whereas wee conclude of the causes by the effects our sences perceive nothing but the bare effects so that hee that denieth that besides the common sence there is a reason or understanding in Man distinct and severed from sence is void both of understanding and sence Yea Object but this reason say they or power of understanding which is in Man is corruptible as well as the power of perceiving by the sences I thinke I have proved the contrary already nevertheles let us examin the reason a little further The forme or shape of every thing say they doth perish with the matter Now the soule is as they would say the forme or shape of the body therefore it corrupteth with the body This Argument were rightly concluded if the soule were a materiall forme but I have proved that the soule is immortall and hath a continuance of it selfe and indeed the more it is discharged of matter the more it retaineth his own particular forme therefore the corrupting of the matter toucheth not the soule at all Another saith if dead mens soules live still why doe none of them come to tell us so And Answ now he thinketh he hath stumbled upon a very subtle device Christ answers Luke 16. ult yet we will see a little the rationality or rather the irrationality of it viz. of the objection What intercourse I pray is there betweene things that have bodies and things that have none wee see there is small or no intercourse betweene some Kingdomes under the Sunne But we would have God send us soules from Heaven to make us beleeve as who should say it stood God greatly in hand to make us beleeve more then it did us that we should beleeve in effect what else is all this but a desiring that some man might returne againe into his Mothers wombe to encourage young babes against the bitter pinches and paines which they abide in the birth which he would no lesse abhorre then wee doe death if he had the knowledge of them Object But they will still beare us in hand that seeing the vegetive and sensitive powers be corrupted and perish the understanding or reasonable part must needs perish by the same rule also To this in a word I answer this is all one Answ as if a man should say you told me such a man was a very religious man a good Fencer and a good Musician but now he hath lost his right hand he can neither handle sword nor lute how then can hee be a religious man still as you reported him to be nay though he loose Instruments yet ceaseth he not to be an honest man yea and a Fencer and Lute-player too in respect of skill likewise when our soules have forgone these exercises yet cease they not to be the same they were before To make this a little cleare yet of the powers of the soule some are exercised by the instruments of the body othersome without any helpe or furtherance of the body at all These which are exercised by the body are the sences and powers of the sences and the powers of the growing which may carry the same like answer that is betweene a Musician and his Lute Breake his Lute his cunning remaineth but his putting it in practice faileth give him another Lute and he fals to playing againe afresh Give unto the oldest Hag in the world the same eyes he had when he was young he shall see as well as ever he did after the same manner it is with the growing and thriving power the vegative power in man restore to it a good stomack a sound Liver and a perfect heart it shall execute its function as well as ever it did before The power which worketh of it selfe without the body is the power of reason and understanding which if wee will wee may call the mind but if you still doubt thereof consider when thou mindest a thing earnestly what thy body furthereth thy mind therein and thou shalt perceive that the more fixedly thou thinkest upon it the lesse thou mindest the things before thee in so much that many times the earnestnesse of his thoughts drives a man that is going out of his way as who should say that the workings of the body are the greatest impediments that can be to the peculiar acts of the mind nay which is more this understanding part groweth so much the stronger and greater the lesse it is occupied busied about these base and contemptible things and is altogether drawne home wholly to it selfe as is plainly seene in those that want their eyes whose minds are commonly most apt to understand and most firme to remember do we debate of a thing in our selves neither our bodies nor sences are busied about it doe wee will the same as little doe they stir for that too to understand and to will which are the operations of the mind the soule hath no need of the body as for working and being they accompany one another saith Aristotle Therefore to continue still in being the soule hath not to doe with the body nor any need of the body therefore for the soule to act well or to be well it had need be