“Melius non incipient, quam desinent.”

     ["They had better never to begin than to have to desist.” 
     —­Seneca, Ep., 72.]

The surest way, therefore, is to prepare one’s self beforehand for occasions.

I know very well that some wise men have taken another way, and have not feared to grapple and engage to the utmost upon several subjects these are confident of their own strength, under which they protect themselves in all ill successes, making their patience wrestle and contend with disaster: 

               “Velut rupes, vastum quae prodit in aequor,
               Obvia ventorum furiis, expostaque ponto,
               Vim cunctam atque minas perfert coelique marisque;
               Ipsa immota manens.”

     ["As a rock, which projects into the vast ocean, exposed to the
     furious winds and the raging sea, defies the force and menaces of
     sky and sea, itself unshaken.”—­Virgil, AEneid, x. 693.]

Let us not attempt these examples; we shall never come up to them.  They set themselves resolutely, and without agitation, to behold the ruin of their country, which possessed and commanded all their will:  this is too much, and too hard a task for our commoner souls.  Cato gave up the noblest life that ever was upon this account; we meaner spirits must fly from the storm as far as we can; we must provide for sentiment, and not for patience, and evade the blows we cannot meet.  Zeno, seeing Chremonides, a young man whom he loved, draw near to sit down by him, suddenly started up; and Cleanthes demanding of him the reason why he did so, “I hear,” said he, “that physicians especially order repose, and forbid emotion in all tumours.”  Socrates does not say:  “Do not surrender to the charms of beauty; stand your ground, and do your utmost to oppose it.”  “Fly it,” says he; “shun the fight and encounter of it, as of a powerful poison that darts and wounds at a distance.”  And his good disciple, feigning or reciting, but, in my opinion, rather reciting than feigning, the rare perfections of the great Cyrus, makes him distrustful of his own strength to resist the charms of the divine beauty of that illustrous Panthea, his captive, and committing the visiting and keeping her to another, who could not have so much liberty as himself.  And the Holy Ghost in like manner: 

“Ne nos inducas in tentationem.”

          ["Lead us not into temptation.”—­St. Matthew, vi. 13.]

We do not pray that our reason may not be combated and overcome by concupiscence, but that it should not be so much as tried by it; that we should not be brought into a state wherein we are so much as to suffer the approaches, solicitations, and temptations of sin:  and we beg of Almighty God to keep our consciences quiet, fully and perfectly delivered from all commerce of evil.