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Thomas à Kempis. (b. 1379 or 1380, d. 1471).  The Imitation of Christ.
The Harvard Classics.  1909–14.
 
Book III: On Inward Consolation
 
LIV. Of the Diverse Motions of Nature and of Grace
 
 
“MY Son, pay diligent heed to the motions of Nature and of Grace, because they move in a very contrary and subtle manner, and are hardly distinguished save by a spiritual and inwardly enlightened man. All men indeed seek good, and make pretence of something good in all that they say or do; and thus under the appearance of good many are deceived.  1
  2. “Nature is deceitful and draweth away, ensnareth, and deceiveth many, and always hath self for her end; but Grace walketh in simplicity and turneth away from every appearance of evil, maketh no false pretences, and doeth all entirely for the sake of God, in whom also she finally resteth.  2
  3. “Nature is very unwilling to die, and to be pressed down, and to be overcome, and to be in subjection, and to bear the yoke readily; but Grace studieth self-mortification, resisteth sensuality, seeketh to be subdued, longeth to be conquered, and willeth not to use her own liberty. She loveth to be held by discipline, and not to have authority over any, but always to live, to remain, to have her being under God, and for God’s sake is ready to be humbly subject to every ordinance of man.  3
  4. “Nature laboureth for her own advantage, and considereth what profit she may gain from another; but Grace considereth more, not what may be useful and convenient to self, but what may be profitable to the many.  4
  5. “Nature willingly receiveth honour and reverence; but Grace faithfully ascribeth all honour and glory to God.  5
  6. “Nature feareth confusion and contempt, but Grace rejoiceth to suffer shame for the name of Jesus.  6
  7. “Nature loveth ease and bodily quiet; Grace cannot be unemployed, but gladly embraceth labour.  7
  8. “Nature seeketh to possess things curious and attractive, and abhorreth those which are rough and cheap; Grace is delighted with things simple and humble, despiseth not those which are rough, nor refuseth to be clothed with old garments.  8
  9. “Nature hath regard to things temporal, rejoiceth in earthly lucre, is made sad by loss, vexed by any little injurious word; but Grace reacheth after things eternal, cleaveth not to those which are temporal, is not perturbed by losses, nor embittered by any hard words, because she hath placed her treasure and joy in heaven where nought perisheth.  9
  10. “Nature is covetous, and receiveth more willingly than she giveth, loveth things that are personal and private to herself; while Grace is kind and generous, avoideth selfishness, is contended with a little, believeth that it is more blessed to give than to receive.  10
  11. “Nature inclineth thee to created things, to thine own flesh, to vanities and dissipation; but Grace draweth to God and to virtues, renounceth creatures, fleeth from the world, hateth the desires of the flesh, restraineth vagaries, blusheth to be seen in public.  11
  12. “Nature is glad to receive some outward solace in which the senses may have delight; but Grace seeketh to be comforted in God alone, and to have delight in the chief good above all visible things.  12
  13. “Nature doeth everything for her own gain and profit, can do nothing as a free favour, but hopeth to attain something as good or better, or some praise or favour for her benefits; and she loveth that her own deeds and gifts should be highly valued; but Grace seeketh nothing temporal, nor requireth any other gift of reward than God alone; neither longeth she for more of temporal necessities than such as may suffice for the attaining of eternal life.  13
  14. “Nature rejoiceth in many friends and kinsfolk, she boasteth of noble place and noble birth, she smileth on the powerful, flattereth the rich, applaudeth those who are like herself; but Grace loveth even her enemies, and is not lifted up by the multitude of friends, setteth no store upon high place or high birth, unless there be greater virtue therewith; favoureth the poor man more than the rich, hath more sympathy with the innocent than with the powerful; rejoiceth with the truthful, not with the liar; always exhorteth the good to strive after better gifts of grace, and to become by holiness like unto the Son of God.  14
  15. “Nature quickly complaineth of poverty and of trouble; Grace beareth want with constancy.  15
  16. “Nature looketh upon all things in reference to herself; striveth and argueth for self; but Grace bringeth back all things to God from whom they came at the beginning; ascribeth no good to herself nor arrogantly presumeth; is not contentious, nor preferreth her own opinion to others, but in every sense and understanding submitteth herself to the Eternal wisdom and the Divine judgment.  16
  17. “Nature is eager to know secrets and to hear new things; she loveth to appear abroad, and to make experience of many things through the senses; she desireth to be acknowledged and to do those things which win praise and admirations; but Grace careth not to gather up new or curious things, because all this springeth from the old corruption, whereas there is nothing new of lasting upon earth. So she teacheth to restrain the senses, to shun vain complacency and ostentation, to hide humbly those things which merit praise and real admiration, and from everything and in all knowledge to seek after useful fruit, and the praise and honour of God. She desireth not to receive praise for herself or her own, but longeth that God be blessed in all His gifts, who out of unmingled love bestoweth all things.”  17
  18. This Grace is a supernatural light, and a certain special gift of God, and the proper mark of the elect, and the pledge of eternal salvation; it exalteth a man from earthly things to love those that are heavenly; and it maketh the carnal man spiritual. So far therefore as Nature is utterly pressed down and overcome, so far is greater Grace bestowed and the inner man is daily created anew by fresh visitations, after the image of God.  18
 

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