fortitude to pusillanimity, meekness to anger, humility to
pride, to examine ourselves for what cause we are so much disquieted, on
what ground, what occasion, is it just or feigned? And then either to
pacify ourselves by reason, to divert by some other object, contrary
passion, or premeditation. [3935]_Meditari secum oportet quo pacto adversam
aerumnam ferat, Paricla, damna, exilia peregre rediens semper cogitet, aut
filii peccatum, aut uxoris mortem, aut morbum filiae, communia esse haec:
fieri posse, ut ne quid animo sit novum_. To make them familiar, even all
kind of calamities, that when they happen they may be less troublesome unto
us. _In secundis meditare, quo pacto feras adversa_: or out of mature
judgment to avoid the effect, or disannul the cause, as they do that are
troubled with toothache, pull them quite out.

[3936] "Ut vivat castor, sibi testes amputat ipse;
Tu quoque siqua nocent, abjice, tutus eris."

"The beaver bites off's stones to save the rest:
Do thou the like with that thou art opprest."

Or as they that play at wasters, exercise themselves by a few cudgels how
to avoid an enemy's blows: let us arm ourselves against all such violent
incursions, which may invade our minds. A little experience and practice
will inure us to it; _vetula vulpes_, as the proverb saith, _laqueo haud
capitur_, an old fox is not so easily taken in a snare; an old soldier in
the world methinks should not be disquieted, but ready to receive all
fortunes, encounters, and with that resolute captain, come what may come,
to make answer,

[3937] ------"non ulla laborum
O virgo nova mi facies inopinaque surgit,
Omnia percepi atque animo mecum ante peregi."

"No labour comes at unawares to me,
For I have long before cast what may be."

[3938] ------"non hoc primum mea pectora vulnus
Senserunt, graviora tuli"------

The commonwealth of [3939]Venice in their armoury have this inscription,
"Happy is that city which in time of peace thinks of war," a fit motto for
every man's private house; happy is the man that provides for a future
assault. But many times we complain, repine and mutter without a cause, we
give way to passions we may resist, and will not. Socrates was bad by
nature, envious, as he confessed to Zophius the physiognomer, accusing him
of it, froward and lascivious: but as he was Socrates, he did correct and
amend himself. Thou art malicious, enviou