The Different Motions of Nature and Grace

The Different Motions of Nature and Grace

The movements of nature and of grace move in very contrary and subtle ways and can scarcely be distinguished by anyone except a man who is spiritual and inwardly enlightened. All 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 it is always seeking its own.

But grace walks in upright simplicity, turns away from all appearance of evil, and is not deceitful. All she does is purely for God, in whom she at last finds rest.

Nature is not willing to die, or to be kept down, or to be overcome. Nor will it subdue itself or be made subject of its own accord. Grace, on the contrary, strives for the mortification of its own 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 honour and reverence, but grace conscientiously attributes all honour to God. Nature fears shame and contempt, but grace is happy to suffer reproach for the sake of the Son of Man. Nature loves ease and physical rest. Grace, however, cannot bear to be idle and embraces labour willingly. Nature seeks to possess what is glamourous and elegant, abhorring things that are simple, coarse and unrefined. Grace, on the contrary, delights in simple, humble things, not despising those that are rough, nor refusing shoddy clothes.

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 walks calmly and looks to the eternal things and does not cling to those which are temporal, being neither disturbed at loss of property nor embittered by harsh 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 its own. Grace, however, is kind and openhearted. Grace shuns that which can only be gain to themselves, is contented with little, and judges it more blessed to give than to receive.

Nature is inclined toward the created, toward its own flesh, toward vanities, and toward running about. But grace draws near to God and to virtue, renounces that which is created and the world, hates the desires of the flesh, restrains her impulse to roam about aimlessly, and shrinks from public display.

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 favour. 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 favours 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 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 everything and in every knowledge the fruit of usefulness, the praise and honour 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. The more, then, nature is held in check and conquered, the more the daily streams of grace forms the inner man according to the image of God.