unto every particular, as a part of one general body;
and then it is against reason that a part should complain
of anything that happens for the good of the whole; or if,
according to Epicurus, atoms be the cause of all things and that life
be nothing else but an accidentary confusion of things, and death
nothing else, but a mere dispersion and so of all other things:
what doest thou trouble thyself for?
XXXIX. Sayest thou unto that rational part, Thou art dead;
corruption hath taken hold on thee? Doth it then also void excrements?
Doth it like either oxen, or sheep, graze or feed; that it also should
be mortal, as well as the body?