The Different Motions of Nature and Grace
The Voice of Christ
MY CHILD, pay careful attention to the movements of nature and of grace, for they move in very
contrary and subtle ways, and can scarcely be distinguished by anyone except a man who is spiritual
and inwardly enlightened. All men, indeed, desire what is good, and strive for what is good in their
words and deeds. For this reason the appearance of good deceives many.
Nature is crafty and attracts many, ensnaring and deceiving them while ever seeking itself. But
grace walks in simplicity, turns away from all appearance of evil, offers no deceits, and does all
purely for God in whom she rests as her last end.
Nature is not willing to die, or to be kept down, or to be overcome. Nor will it subdue itself or
be made subject. Grace, on the contrary, strives for mortification of self. She resists sensuality,
seeks to be in subjection, longs to be conquered, has no wish to use her own liberty, loves to be
held under discipline, and does not desire to rule over anyone, but wishes rather to live, to stand,
and to be always under God for Whose sake she is willing to bow humbly to every human creature.
Nature works for its own interest and looks to the profit it can reap from another. Grace does
not consider what is useful and advantageous to herself, but rather what is profitable to many.
Nature likes to receive honor and reverence, but grace faithfully attributes all honor and glory to
God. Nature fears shame and contempt, but grace is happy to suffer reproach for the name of Jesus.
Nature loves ease and physical rest. Grace, however, cannot bear to be idle and embraces labor
willingly. Nature seeks to possess what is rare and beautiful, abhorring things that are cheap and
coarse. Grace, on the contrary, delights in simple, humble things, not despising those that are rough,
nor refusing to be clothed in old garments.
Nature has regard for temporal wealth and rejoices in earthly gains. It is sad over a loss and
irritated by a slight, injurious word. But grace looks to eternal things and does not cling to those
which are temporal, being neither disturbed at loss nor angered by hard words, because she has
placed her treasure and joy in heaven where nothing is lost.
Nature is covetous, and receives more willingly than it gives. It loves to have its own private
possessions. Grace, however, is kind and openhearted. Grace shuns private interest, is contented
with little, and judges it more blessed to give than to receive.
Nature is inclined toward creatures, toward its own flesh, toward vanities, and toward running
about. But grace draws near to God and to virtue, renounces creatures, hates the desires of the
flesh, restrains her wanderings and blushes at being seen in public.
Nature likes to have some external comfort in which it can take sensual delight, but grace seeks
consolation only in God, to find her delight in the highest Good, above all visible things.
Nature does everything for its own gain and interest. It can do nothing without pay and hopes
for its good deeds to receive their equal or better, or else praise and favor. It is very desirous of
having its deeds and gifts highly regarded. Grace, however, seeks nothing temporal, nor does she
ask any recompense but God alone. Of temporal necessities she asks no more than will serve to
obtain eternity.
Nature rejoices in many friends and kinsfolk, glories in noble position and birth, fawns on the
powerful, flatters the rich, and applauds those who are like itself. But grace loves even her enemies
and is not puffed up at having many friends. She does not think highly of either position or birth
unless there is also virtue there. She favors the poor in preference to the rich. She sympathizes with
the innocent rather than with the powerful. She rejoices with the true man rather than with the
deceitful, and is always exhorting the good to strive for better gifts, to become like the Son of God
by practicing the virtues.
Nature is quick to complain of need and trouble; grace is stanch in suffering want.
Nature turns all things back to self. It fights and argues for self. Grace brings all things back to
God in Whom they have their source. To herself she ascribes no good, nor is she arrogant or
presumptuous. She is not contentious. She does not prefer her own opinion to the opinion of others,
but in every matter of sense and thought submits herself to eternal wisdom and the divine judgment.
Nature has a relish for knowing secrets and hearing news. It wishes to appear abroad and to
have many sense experiences. It wishes to be known and to do things for which it will be praised
and admired. But grace does not care to hear news or curious matters, because all this arises from
the old corruption of man, since there is nothing new, nothing lasting on earth. Grace teaches,
therefore, restraint of the senses, avoidance of vain self-satisfaction and show, the humble hiding
of deeds worthy of praise and admiration, and the seeking in every thing and in every knowledge
the fruit of usefulness, the praise and honor of God. She will not have herself or hers exalted, but
desires that God Who bestows all simply out of love should be blessed in His gifts.
This grace is a supernatural light, a certain special gift of God, the proper mark of the elect and
the pledge of everlasting salvation. It raises man up from earthly things to love the things of heaven.
It makes a spiritual man of a carnal one.