of this world, the old moral philosophers, laboured much in this
matter. And many natural reasons have they written by which they
might encourage men to set little by such goods--or such hurts,
either--the going and coming of which are the matter and cause of
tribulation. Such are the goods of fortune, riches, favour,
friends, fame, worldly honour, and such other things: or of the
body, as beauty, strength, agility, liveliness, and health. These
things, as you know, coming to us, are matter of worldly wealth.
And, taken from us by fortune or by force or the fear of losing
them, they are matter of adversity and tribulation. For tribulation
seemeth generally to signify nothing else but some kind of grief,
either pain of the body or heaviness of the mind. Now that the body
should not feel what it feeleth, all the wit in the world cannot
bring that about. But that the mind should not be grieved either
with the pain that the body feeleth or with occasions of heaviness
offered and given unto the soul itself, this thing the philosophers
laboured very much about. And many goodly sayings have they toward
strength and comfort against tribulation, exciting men to the full
contempt of all worldly loss and the despising of sickness and all
bodily grief, painful death and all.

Howbeit, indeed, for anything that ever I read in them, I never
could yet find that those natural reasons were ever able to give
sufficient comfort of themselves. For they never stretch so far but
that they leave untouched, for lack of necessary knowledge, that
special point which not only is the chief comfort of all but
without which also all other comforts are nothing. And that point
is to refer the final end of their comfort unto God, and to repute
and take for the special cause of comfort that by the patient
sufferance of their tribulation they shall attain his favour and