{ "meta": { "schema_version": "1.1", "endpoint": "/api/sources/rhineland-mystics/suso/vol-1-46-chapter-liii.json" }, "work": { "slug": "suso", "name": "Heinrich Suso" }, "parents": [ { "slug": "rhineland-mystics", "name": "Rhineland Mystics", "url": "/sources/rhineland-mystics/" } ], "chapter": { "num": 47, "slug": "vol-1-46-chapter-liii", "title": "Chapter LIII.", "of": 51, "words": 4671, "text": "## Chapter LIII.\n\nMaxims, conformable to right reason, for the guidance of \nan exterior man into his interior. \n\nLet thy walk be an interior one, and be not \ngiven to break out either in words or in thy \nwalk. \n\nAct according to the truth in simplicity, and \nwhatever happens, be not helpful to thyself; for \nhe who helps himself too much will not be \nhelped by the Truth. \n\nWhen thou art with men pay no heed to \nwhat thou seest or hearest, and cleave to that \nalone which has shown itself to thee (i.e. re- \n\n\nSPIRITUAL MAXIMS. 267 \n\nmember God alone who has shown Himself to \nthee under these outward things). \n\nBe careful that in thy actions thy reason \ngoes first; for when the sensual appetite gets \nthe start, every evil comes of it. \n\nGod wishes not to deprive us of pleasure ; \nbut He wishes to give us pleasure in its totality, \nthat is to say, all pleasure. \n\nThe more mightily thou humblest thyself, \nthe higher thou shalt be exalted. \n\nHe who wishes to dwell in his inmost inte- \nrior, must rid himself of all multiplicity. We \nmust habitually reject all that is not the one \nthing. \n\nWhere the sensual appetite is the moving \nprinciple of a man's actions, there is toil, suffer- \ning, and mental darkness. \n\nWhat greater pleasure is there than to find \nmyself the one thing that I ought to be, and the \nwhole thing that I ought to be (t. e. one with \nGod, who is one and all) 1 \n\nA man should remain steadfast in his state \nof freedom from mental images, and of self- \nrestraint. Herein lies the greatest delight. \n\nIn what does a truly detached man exercise \nhimself ? In annihilating himself. \n\nWhen our love is given to a sensible image \n\n\n268 LIFE OF BLESSED HENRY SUSO. \n\nor person, it is accident, loving accident, and \nthis we have no right to do ; nevertheless I bear \nwith myself in this until I get quit of it. It is, \nhowever, an interiorly simple act, when a man \ndoes not love the image, which is present to him, \nbut when all things are to him one, and that \none is God. \n\nWhen a man detaches himself from himself \nwithout allowing the sensual appetite to break \nout, he destroys self. If he acted otherwise, he \nwould be helping himself by means of his sen- \nsual appetite. \n\nKeep thy feelings within thee both in weal \nand woe ; for a man who does this loves more \nin one year than one who lets his feelings break \nout loves in three. \n\nWilt thou be of use to all creatures, turn \nthyself away from all creatures. \n\nIf a man cannot comprehend the matter, let \nhim be passive, and the matter will comprehend \nhim. \n\nTake heed not to break out exteriorly in \na way unlike the (divine and interior) pat- \ntern. \n\nA man should be on his guard against the \ninclination which leads him to catch at eveiy \nthing which may save him from having to yield \n\n\nSPIRITUAL MAXIMS. 269 \n\nto the invitations of the simple Truth. If thou \nwilt not submit to be simple, thou wilt have to \nsubmit to be manifold. \n\nLive as if there were no creature on earth \nbut thee. \n\nSay to creatures : — What thou art to me I \nwill not be to thee (Res tibi, te Deo). \n\nNature loves nature and makes itself its aim. \nSome men's nature has not been sufficiently \ncrushed, and when this happens, they continue \nexterior. \n\nThe power of refraining from things gives \na man more power than the possession of the \nthings would. \n\nOne deflection from the right course brings \nalong with it another. \n\nSee that nature in thee is unburdened, and \nthat thy outward man is conformable to thy in- \nward man. \n\nLook well to the inward man ; for on this \ndepends thy exterior and interior life. \n\nIt belongs to perfect detachment to keep \nnature at all times bridled. \n\nA man should never lose sight of himself, \nlest nature should run away. \n\nThou lamentest that thou art still too active, \nundetached, and impatient. Nevertheless de- \n\n\n270 LIFE OF BLESSED HENRY SUSO. \n\nspair not. The more keenly thou feelest this \nthe better. \n\nPerishable love is a root of all vices, and a \neloak of all truth. \n\nThe setting of the sensual nature is the \nrising of the truth. When the powers of the \nsoul have ceased to work, and the elements \nhave been purified, the powers remain fixed \nupon their eternal object, if they have been \ndirected towards it according to their ability. \n\nAll the powers have one object and one work, \nand this is to be conformed to the eternal Truth. \n\nThere is nothing pleasurable save what is \nuniform with the most inmost depths of the \nDivine nature. \n\nSome men are to be met with who have had \nan interior drawing from God, and have not \nfollowed it. The interior and exterior of these \nmen are far apart, and it is in this that many \nfail. \n\nOur nature in its present state is richly \nendowed. The more it goes out of itself, the \nfurther it is from God; and the more it turns \ninwards, the nearer to Him it is. \n\nHe who has attained to the purification of \nthe senses in God performs so much the better \nall the operations of the senses. \n\n\nSPIEITUAL MAXIMS. 271 \n\nIf a man subjects his nature, when it has \nbeen purified, to the Truth, his nature is guided \nin such sort that it performs much more per- \nfectly all exterior actions. Otherwise it wastes \nitself upon temporal matters, and can do nothing \nreally well. \n\nPurity, intelligence, and virtue give a feel- \ning of wealth to those who possess them. When \nthe sensible possession of these virtues is with- \ndrawn from such persons by God, it sometimes \nhappens that they die to all creatures. Those \nwho profit by this withdrawal are brought nigher \nto God by it. \n\nWhat is that which drives a man to pur- \nsue evil courses? It is the craving for some- \nthing which may satisfy him. Yet we can \nonly find this in abnegation, and not in evil \ncourses. \n\nThe reason why some men so often fall into \na faulty sadness is that they do not at all times \nkeep an eye upon themselves to avoid in every \nthing doing what deserves punishment. \n\nTo be worsted is to gain the victory in the \nestimation of God's friends (Matt. v. 39). \n\nAbide within thyself. The plea of seeking \nthings outside thee presents itself as a necessity; \nbut it is only a way of helping self. \n\n\n272 LIFE OF BLESSED HENRY SUSO. \n\nIt is bad to begin many things and to bring \nnone to an end. \n\nWe should not move until we have ob- \nserved whether it be God or nature that is \nworking in us. \n\nTake care that nature works in thee its \nworks from out itself without the concurrence of \nother causes. \n\nA truly detached man should attend to four \nthings. First, he should be very virtuous in \nhis walk, that things may flow from him with- \nout him. Secondly, he should also be virtuous \nand quiet with regard to his senses, and not \ncarry tales hither and thither, for this is calcu- \nlated to fill his mind with images. Thus Ins \ninterior senses will be able to act inactively. \nThirdly, he should not be given to attach him- \nself; and he should take care that there is \nnothing heterogeneous in him. Fourthly, he \nshould not be contentious, but he should be- \nhave lovingly to those by whom God may be \npleased to purify him. \n\nRemain steadfastly in thyself until thou art \ndrawn out of thyself without any act of thine. \n\nObserve whether the intimacy between good \npeople arises from inclination or from simplicity. \nThe first is far too common. \n\n\nSPIKITUAL MAXIMS. 273 \n\nOffer not thyself too much to any one. \nThose please least who offer most. . \n\nAn interior humble walk beseems thee. \nWhen a thing acts in opposition to its nature, \nit is always unbecoming to it. \n\nHappy the man whose words and ways are \nfew. The more words and ways there are in \nany man, the more there is of what is acci- \ndental. Stay within thyself, and be not like \nsuch men, otherwise thou wilt suffer for it. \n\nSome men act from their sensible feelings \nboth in suffering and in joy ; but a man should \nnot look to himself in this. \n\nIn the spiritual annihilation of self the final \nconsummation is attained. When Christ had \nsaid, \"Into Thy hands I commend My spirit,\" \nHe added immediately, u It is consummated.\" \n\nGod and the devil are in man. He who \nguides himself and he who forsakes himself \ndiscover the difference (i.e. the self-willed \nfind in themselves hell, and the detached \nheaven). \n\nHe who desires to have rest at all times \nmust be on his guard against himself in this as \nin every thing else (i. e. this desire is a species \nof self-seeking). \n\nHe who is interior amid exterior things is \n\n\n274 LIFE OF BLESSED HENRY SUSO. \n\nmuch more interior than he who is only interior \nwhen within himself. \n\nIt is good for a man to guide himself in \nnothing ; and he is on the right road who con- \ntemplates under the forms of things their eternal \nessences. \n\nThere are many more reasoning men than \nsimple men. Those are called reasoning men \nin whom reason rules. But the simple man, \nthrough his inaction, is freed from the multi- \nplicity of images which are generated by sen- \nsible objects, and he does not contemplate things \nas sensible, for simplicity has become his nature, \nand he is like a vessel (full of God) and like a \nchild. \n\nHe who wishes to possess all things must \nbecome as nothing to himself and all things. \n\nHow happy is the man who abides steadfast \nagainst multiplicity ! What a sensible entrance \nhe has into familiar intercourse with heaven ! \n\nA good intention often impedes true union. \n\nOur eyes should not look outwards, except \nto rid ourselves of interior images. \n\nWe should bear as readily with that part of us \nwhich comes from Adam (i. e. the consequences \nof the fall) as with that by which we attain \neternal bliss. \n\n\nSPIRITUAL MAXIMS. 275 \n\nA detached man is always interiorly alike. \n\nWhen a man still complains and is impa- \ntient, all this springs from imperfection. It \nmust therefore be got rid of. \n\nAll those who allow themselves a wrong \nliberty make themselves their own aim and \nobject. \n\nA detached man must be unformed from \nthe forms and images of creatures ; he must be \nformed upon Christ, and transformed into the \nGodhead. \n\nHe who regards himself in Christ lets all \nthings follow their rightful course. \n\nWhen a man has died to self and begun to \nlive in Christ, it is well with him. \n\nWhen a man strives by turning inwards to \nconform himself to the Truth, it is clearly brought \nhome to him that he has gone forth out of \nhimself, and he observes that there is still some- \nthing of the creature in him, on which the \nattraction acted. In this he bears with him- \nself, and perceives that he has not yet ceased \nfrom all action. Now, thus to bear with self \nis to become simple. The going out of self \nproduces a kind of weariness; but when he \nhas turned away from creatures this weariness \npasses off. \n\n\n276 LIFE OF BLESSED HENRY SUSO. \n\nWhat is a truly detached man's object in all \nthings? It is to die to himself; and when he \ndies to himself all things die to him. \n\nWhat is the least obstacle ? It is a thought. \nWhat is the greatest obstacle ! It is when the \nsoul abides in the obstinacy of its self-will. \n\nA detached man should not let any moment \npass away unmarked. \n\nA detached man should not be always looking \nto see what he needs, but he should be always \nlooking to see what he can do without. \n\nIf a detached man wishes to conform him- \nself to the Truth, he must hi the first place be \ndiligent in turning inwards from things of sense, \nfor God is a spirit. Secondly, he must take \nnote whether he has attached himself to any \nobstacle (i. e. any thing which stands between \nhim and God). Thirdly, he must observe \nwhether he is his own guide in any thing, \nowing to the sensual appetite having got the \nstart. Fourthly, he must, in the light which \nfills his soul, consider the presence of the all- \npenetrating Divine essence in him, and that he \nis one of Its vessels. \n\nThe more a man turns away from himsel \nand all created things, the more perfect are the \nunion and bliss to which he attains. \n\n\nSPIRITUAL MAXIMS. 277 \n\nWouldst thou be a detached man? take \ncare that, however God may act towards thee, \nwhether directly by Himself or indirectly by His \ncreatures, thou abidest always the same, by a \ncomplete renunciation of what is thine. \n\nKeep thy senses closed to every image \nwhich may present itself. \n\nBe empty of every thing which the outward- \ngazing mind selects, which takes captive the \nwill, and which brings earthly joy or delight \ninto the heart: \n\nRest on nothing which is not God. \n\nIf thou art where a sin or imperfection is \ncommitted, add not aught of thine to it, and \nhave nothing to do with it. \n\nHe who always dwells with himself becomes \npossessed of very ample means. \n\nThe recreation which a detached man grants \nto his nature should be confined to strict neces- \nsity, and it should be taken in harmless occupa- \ntions, from which he can readily and without \nattachment turn away to God. \n\nThe more or less detachment a man has, the \nmore or less will he be disturbed by transitory \nthings. \n\nIt happened once to a half-detached man \nthat, on a certain occasion when he had been \n\n\n278 LITE OF BLESSED HENRY SUSO. \n\ntoo self-conscious in suffering, it was said to \nhim: — Thou shouldst be so attentive to Me \nand so forgetful of thyself, that when thou \nknowest it is well with Me thou shouldst care \nnothing how it fares with thee. \n\nIn the case of a detached man who draws \nhis senses inwards from external objects and \nestablishes himself in the inner castle of his \nsoul, the less he finds within to cling to, the \nmore painful are his interior sufferings, and the \nmore quickly he dies, the more swiftly he bursts \nthrough to God. \n\nTo give the senses a wide field withdraws a \nman from his interior. \n\nSee that thou undertakest nothing which \nwill carry thee out of thyself. \n\nIf things come in search of thee, let them \nnot find thee. \n\nBe quick in turning inwards into thyself. \n\nNatural life shows itself in movement and \nin the operations of the senses. He who de- \ntaches himself from himself in this, and dies to \nhimself in stillness, begins a supernatural life. \n\nSome persons find no hindrance in going \nout of themselves, but they want steadfastness \nin this state. \n\nEstablish thyself in absolute detachmen \n\n\nSPIKITUAL MAXIMS. 279 \n\nfor an unbounded longing, even for what is \ndivine, when it is excessive, may become a \nsecret obstacle. \n\nA detached man should keep the powers of \nhis soul under such restraint that, on looking \nwithin, this is apparent to him. \n\nA detached man remains always inactive as \nregards himself, just as if he were unconscious \nof himself ; for in that object, which is God, all \nthings are well and harmoniously ordered in \nhim. \n\nGive heed also to thy outward man that it \nbe at one with thy inward man, by the subjec- \ntion of all fleshly appetites. \n\nTo return again into God by detachment is \noften more pleasing to Him than a self-satisfied \nstability. \n\nGather together and draw in thy soul from \nthe external senses, through which it has dissi- \npated itself upon the multiplicity of outward \nthings. \n\nGo in again, and return over and over again \ninto unity, and enjoy God. \n\nBe steadfast, and never rest content until \nthou hast obtained the now of eternity as thy \npresent possession in this life, so far as this is \npossible to human infirmity. \n\n\n280 LIFE OF BLESSED HENRY SUSO. \n\n\nChapter LIY. \n\nOf the high questions which the well-exercised daughter \nput to her spiritual father. \n\nAfter the introduction of the outward into \nthe inward man had taken place in a way con- \nformable to right reason, high thoughts arose in \nthe daughter's mind, and she inquired whether \nshe might yet venture to ask questions about \nthem. The Servitor replied: — Yes; if thou hast \nbeen duly led through the proper intermediate \nstages, it is quite lawful now for thy spiritual \nintelligence to ask about high things. Ask \nwhat thou wilt. She made answer : — Tell me \nwhat is God? and where is God? and how is \nGod ? — I mean how He is single and yet three- \nfold? \n\nThe Servitor replied : — God knows, these \nare high questions. As to the first — what is \nGod? — thou must know that all the learned \ndoctors who ever were cannot fully explain \nit; for God is above all sense and reason. \nAnd yet a diligent man, by hard seeking, \ngains some knowledge of God, though in a \nvery far-off way; and it is in this knowledge \nthat man's supreme bliss consists. Thus it was \nthat in days of old certain virtuous heathen \n\n\nWHAT GOD IS. 281 \n\ndoctors sought after God, especially the intel- \nlectual Aristotle. He pried minutely into the \ncourse of nature, in order to discover who he is \nwho is the lord of nature. He searched after \nHim diligently, and found Him. He proved, \nfrom the well-ordered course of nature, that \nthere must necessarily be one only prince and \nlord of all creatures, and that is what we mean \nby the name God. \n\nOf this God and Lord we know thus much : \nthat He is a substantial being; that He is \neverlasting, without before or after; that He \nis simple and unchangeable; an unembodied \nand essential Spirit ; whose being is to live and \nwork; whose essential reason knows all things \nin itself and by itself; whose being's fathom- \nless delight is in itself; and who is to Him- \nself, and to all who shall enjoy Him in the way \nof contemplation, a supernatural, unspeakable, \nand entrancing bliss. \n\nThe daughter looked upwards and said: — \nThis is good to hear, for it stirs the heart and \nlifts the soul sursum, on high above itself. \nTherefore, dear father, tell me more about it. \n\nHe answered: — Behold, then. The divine \nessence, of which it is said that it is a rational \nsubstance, of such nature that no mortal eye \n\n\n282 LIFE OF BLESSED HENRY SUSO. \n\ncan see it in itself, may nevertheless be dis- \ncerned in its effects, just as we trace a good \ncraftsman in his works. For, as Paul says, \ncreatures are like a mirror which reflect God. \nAnd this mode of gaining knowledge we term \nreflection (speculiren). \n\nBut let us pause here awhile, and reflect \nupon the high and venerable Master as mir- \nrored in his works. Look above thee and \naround thee to the four quarters of the uni- \nverse, and see how wide and high the beautiful \nheaven is in its swift course, and how nobly its \nMaster has adorned it with the seven planets, \neach of which, not to reckon in the moon, is much \nbigger than the whole earth, and how He has \ndecked it with the countless multitude of the \nbright stars. Oh! when in summer time the \nbeautiful sun bursts forth unclouded and serene, \nwhat fruitfulness and blessings it bestows un- \nceasingly upon the earth I See how the leaves \nand grass shoot up, and the lovely flowers smile; \nhow forest, heath, and meadow ring again with \nthe sweet song of nightingales and other little \nbirds ; how all those little creatures, which stem \nwinter had shut up, issue forth rejoicing, and \npair together; and how men too, both young \nand old, entranced with joy, disport themselves- \n\n\nWHAT GOD IS. 283 \n\nright merrily. All, gentle God, if Thou art so \nlovely in Thy creatures, how exceeding beauti- \nful and ravishing Thou must be in Thyself! \nBut look again, I pray thee, and behold the \nfour elements — earth, water, air, and fire, with \nall the wondrous things which they contain in \nmanifold variety — men, beasts, birds, fishes, and \nsea-monsters ; and mark how they all cry aloud \ntogether, Praise and honour be to the unfathom- \nable immensity that is in Thee ! Who is it, \nLord, that sustains all this f Who feeds it all % \nIt is Thou who providest for all, each in its own \nway ; for great and small, for rich and poor. \nIt is Thou, O God, who doest this. Thou, O \nGod, art God indeed ! \n\nCome, daughter, thou hast now found thy \nGod, whom thy heart has so long sought after. \nLook upwards, then, with sparkling eyes and \nradiant face and bounding heart, and behold \nHim and embrace Him with the infinite out- \nstretched arms of thy soul and thy affections, \nand give thanks and praise to Him, the noble \nPrince of all creatures. See how, by gazing on \nthis mirror, there springs up speedily, in a soul \nsusceptible of such impressions, an intense in- \nward jubilee; for by jubilee is meant a joy \nwhich no tongue can tell, but which pours it- \n\n\n284 LIFE OF BLESSED HENRY SUSO. \n\nself with might through heart and soul. Alas ! \nI feel now within me that, be it painful or \npleasant, my soul's closed mouth is opened to \nthee, and I must needs tell thee, for God's \nglory, somewhat of my hidden secrets, which \nI never yet have told to any one. See, I knew \na friar preacher who, at the beginning of his \nconversion, used commonly to receive from God \ntwice every day, morning and evening, during \nten years, an outpouring of grace like this, and \nit lasted for about the space of two nocturns.* \nAt these moments he was so utterly absorbed \nin God, the Eternal Wisdom, that he could not \nspeak of it. Sometimes he would lovingly con- \nverse with God within him, while at other times \nhe would sigh piteously, or weep longingly, or \nagain smile silently. It often seemed to him as \nif he were floating in the air, and swimming \nbetween time and eternity in the deep sea of \nGod's unfathomable marvellousness. And his \nheart became so full through this, that he would \nat times lay his hand upon it, as it beat wildly, \nsaying : — Alas, my heart, how will it fare with \nthee to-day f One day it seemed to him that \nthe Eternal Father's heart was, in a spiritual \nand ineffable manner, pressed tenderly, and with \n* About half an hour. \n\n\nSPIEITUAL JUBILEE. 285 \n\nnaught between them, upon his heart, as it lay \nopen over against the Father's heart in longing \ndesire, and it appeared to him that the Father's \nheart, in a way of love transcending all forms \nand images, spoke in his heart the uncreated \nWord, the Eternal Wisdom. Then he began \nto exclaim joyously in spiritual jubilee : — Be- \nhold now, my loveliest love ! thus do I lay bare \nto Thee my heart, and in simplicity and naked- \nness with regard to all created things I embrace \nThy formless Godhead. Alas, my love ! Thou \nwho art far above all other loves! Earthly \nlovers, however greatly they may love, must \nneeds bear to be distinct and separate from \neach other ; but Thou, O unfathomable fulness \nof all love, meltest away into Thy beloved's \nheart, and, in virtue of Thy being absolutely \nall in all, pourest Thyself so utterly into the \nsoul's essence that no part of Thee, the loved \nOne, remains outside, and is not lovingly made \none with Thy beloved. \n\nThe daughter answered : — Ah, God ! what \na great grace it is for any one to be thus caught \nup into God in jubilee. But I would fain know \nwhether this is the most perfect kind of union \nor not. The Servitor replied : — No ; it is only \na preliminary preparation for arriving at an \n\n\n286 LIFE OF BLESSED HENEY SUSO. \n\nessential mode of being taken up into God. \nShe answered : — What mean you by essential \nand non-essential I He replied : — I call him an \nessential man who, by the good and persevering \nexercise of all the virtues, has so completely \nmastered them, that the practice of them in their \nhighest perfection has become pleasant to him, \nand that they dwell in him abidingly, as the \nsunshine in the sun. On the other hand, I call \nhim a non-essential man in whom the light of \nvirtue shines in a borrowed, unsteadfast, and \nimperfect way, as the moonlight in the moon. \nThe sweet abundance of sensible grace which I \nhave just described is such a dainty treat to the \nspirit of a non-essential man, that he would fain \nalways have it; and as its presence begets in \nhim delight, even so its withdrawal causes in \nhim undue sadness, as I will now show you by \nan example. It happened once, when the Ser- \nvitor had gone into the chapter-house, and his \nheart was full of heavenly jubilee, that the por- \nter came and summoned him to the door to a \nwoman who wanted to confess to him. The \nServitor tore himself unwillingly from his inte- \nrior joys, and, receiving the porter harshly, re- \nplied, that the woman must send for some one \nelse, as he would not confess her then. Now \n\n\nWITHDEAWAL OF DIVINE CONSOLATIONS. 287 \n\nshe had a burdened and sinful heart, and her \nmessage was, that she had a particular drawing \nto seek consolation from him, and that she would \nconfess to no one else. But when she heard \nthat he would not come to her, she began to \nweep from grief of heart, and going aside into \na corner, sat down there in wretchedness, and \nwept long and bitterly. Meanwhile God with- \ndrew very quickly from the Servitor the delights \nof sensible grace, and his heart became as hard \nas a flint; and when he sought to know the \nmeaning of this, God answered him : — As thou \nhast driven from thee uncomforted the poor \nwoman with her burdened heart, even so I have \nwithdrawn from thee My divine consolations. \nThe Servitor sighed deeply and beat his breast, \nand ran with speed to the door, and, as he did \nnot find the woman there, was in great distress. \nThe porter ran about in every direction looking \nfor her, and when at last he found her, where \nshe was sitting weeping, he brought her back \nwith him to the door, and the Servitor, receiving \nher with great kindness, graciously consoled her \nrepentant heart. Then he went back from her \nto the chapter-house, and immediately in an in- \nstant the kind Lord was there again with His \ndivine consolations, just as before. \n\n\n288 LIFE OF BLESSED HENTtY SUSO. \n\nThe daughter answered: — He may well bear \nsufferings to whom God gives such rapturous \njubilee. The Servitor replied: — Oh! it had \nall to be paid for afterwards with great suffer- \ning, as has been already related. At length, \nhowever, when all this had passed away, and \nGod's appointed time had come, this same grace \nof jubilee returned, and was with him in an \nabiding manner both at home and abroad, in \ncompany and when alone. Ofttimes in the \nbath or at table the same grace was with him ; \nbut its working was now interior, and no longer \nbroke forth into exterior manifestations.", "project_translation": false, "text_trust": "verbatim", "quote_safe": true, "license": null, "methodology_url": null } }