Rules of Life/Chapter III
III.—Rules of a Tranquil Life.
The chief good in life is a soul tranquil and serene, and free from the storms of anxiety. That you may attain this blessed port, observe the following things:—
1. Labour to prevent whatever may disturb the mind or conscience, that you may have no share in such things. A multitude or diversity of occupations may disturb the mind, in which, whoever involves himself, will certainly find thorns, although occasional roses may appear; therefore that you may be tranquil, beware of being a man of many occupations—a busybody. Such things as appertain to yourself transact in silence; leave alone the things of others, and even in your own affairs be not scrupulously over curious and anxious about trifles. Transact those things which primarily concern your own safety and that of your household; commit the rest to God who exercises a care over us.
Now, the conscience is disturbed by the admission of sins. When the soul is conscious to itself of guilt, it blushes in the eyes of God and man, and trembles at the merited punishments; therefore, if you desire a tranquil conscience, strive that it may have nothing which it may object to you; i. e., never, knowingly and willingly, admit any sins; and if you wish to avoid sins, avoid the occasions of them—such as depraved companions, suspected places, &c. He is an imprudent man, who, when he sees another has fallen anywhere, still goes directly there. Now we see daily that men on certain occasions fall and perish, and yet shall we not be careful?
2. If at any time you encounter occasions of any sin, fortify the mind that you may not succumb, but come off victorious. Hence, there is need of conflict and of the armour of virtue in this conflict for the preservation of an unstained conscience. Either, therefore, rescue yourself by flight—and deem as nothing what depraved companions may judge respecting you—or remain immovable; reflecting on the apostolical saying, "I am crucified to the world, and the world to me." And inasmuch as it has not been said in vain," occasions make no man bad, but evince what manner of man he is"—sand applied to fire does not blaze—tow burrs—when brought into temptation, reflect: If I consent to evil, I evince that I am evil, and that I have been a hypocrite; therefore I will persevere in my purpose of retaining my virtue. I shall not allow myself to be driven from it. Remember moreover that in sensual temptations, flight is always safer than conflict; and that Joseph acted wisely who, when a reasonable defence of his upright purpose did not suffice, chose rather to rescue himself by flight than to parley; an enemy is cast out with less honour and with more danger than his entrance is prevented.
3. If at any time you must fight against vices and do not altogether escape the wounds of conscience, immediately recollect yourself, and instantly cast out the nest which satan is beginning to build within you; that is, immediately, at the very beginning of sin, forthwith have recourse to penitence, before the horror of sin expire, and the deadly poison become sweet, and conscience begin to die. Whoever knowingly and willingly accustoms himself to sin, surrenders to the devil his hands and feet to be so bound by the chains of evil custom, that he cannot set himself free, although he wish for it (2 Tim. ii. 25, 26). Let the following lines be a perpetual law to you:
Withstand beginnings: Medicine comes too late,
When in the mortal frame, through long delays,
Diseases have seized hold upon the Vitals.
There is no refuge from storms to a conscience disturbed with sin, except the port of penitence; more easily reached if you have not departed far; with greater difficulty, even with the danger of being swallowed up, if you have been carried far away. Never, therefore, commit sin because of the hope of becoming penitent, it being uncertain whether you may be able to do this; for those sinning spontaneously of their own mere motion, are wont to be forsaken by the Spirit of God, and without this guide to penitence, they arrive not at penitence (Heb. xii. 17). Think on this likewise, that it is better that a vessel never be soiled than that it be to be cleansed, and that it is better not to be wounded than to have to be cured, and better to exclude an enemy from the interior of a kingdom, than to wish to expel him when admitted and laying all things waste, &c.; inasmuch as it is easier and safer.
4. Summarily—Forasmuch as this world is a scene of inquietudes, and we live here in a tumult of affairs, in order that as far as possible you may be free from anxiety, if not altogether tranquil, act thus:
(1.) Commune more with God than with men; let Him be your internal delight.
(2.) Attend more to yourself than to others; that is, transact your own affairs, not the affairs of others; and do you yourself take charge of yourself rather than commit that charge to others; and finally, depend the rather upon yourself than upon others. I repeat, accustom not yourself to depend upon others—mark this well. Let your industry in your own affairs, your consciousness of righteous purposes, and your confidence in God be your sacred anchor.
(3.) Always pay more attention to the mind than to the body. It has been rightly said by Epictetus, "The things which appertain to the body ought to be performed incidentally; the things appertaining to the mind are worthy of fixed care;" for we have the body from the earth, and it ought not to be more valued than vessels of clay, whereas the soul is from God, therefore greater (in value) than the world, and ought to be highly prized, purely preserved, and restored to God unstained. If you lose the soul, the whole world will not suffice for its redemption; therefore, let the body serve, the soul govern; to which, if you give the sceptre and allow it freely to use the body, you will become sovereign of your own actions, and numberless troubles that commonly arise from excessive care of the body, will be diminished to you.
These are the methods of true tranquillity, which if you adopt, nothing will easily disturb you through your own fault. Whatever evil may arise from another, or from the sufferance of God, who rarely permits his own to be without trials of some kind, inasmuch as He knows that they are made perfect through the exercises of virtues and patience, will issue in an increase of joy, and therefore in a greater security of mind. You will be happy if you confine yourself within these barriers.