THE VOICE OF THE LORD: My son, you must carefully observe the effects of nature and of grace, because they operate very differently, and the subtle distinction between them can only be marked by an enlightened man.

Everyone aims at what is good and makes some pretension to it in his words and action. That is why many people are deceived by an imitation of goodness.

Nature is cunning; it misleads people and tricks and deceives them, and always has its own interest at heart. But grace walks honestly and openly; it avoids all that has a look of evil about it, and it lays no traps; it does everything solely for the sake of God, in Whom it finds its ultimate rest.

Nature is not prepared to be put to death, or to be subdued and overcome. It does not want to be under control or to submit of its own free-will. But grace aims at putting the old nature to death, and it resists the desires of the body.

It is eager to submit, and longs to be ruled.

It does not want to be independent, but loves to be ruled.

It does not want to be independent, but loves to be under discipline.

It has no wish to lord-it over anyone, but is prepared to live its whole life and spend its whole existence subject to the Will of God; and for love of the Lord to accept, face humbly and overcome every kind of human temptation.

Nature labours for its own good and looks to see what advantage it can get from somebody else; but grace does not consider its personal convenience and advantage, but rather what will do most good to others.

Nature is afraid of humiliation and contempt, but grace rejoices when it suffers indignity for the sake of Truth, Justice and Freedom.

Nature likes idleness and physical ease, but grace cannot endure to be unoccupied, and gladly undertakes all kinds of toil.

Nature is eager to possess rare and beautiful things, and loathes common and coarse ones. But grace finds its delight in what is simple and humble; it is not repulsed by the repulsive, and it does not refuse to put on worn-out clothes.

Nature has his own temporal things, and is pleased by worldly advantage. It is unhappy when it suffers loss, and any slighting word can make it angry. But grace is concerned with Eternal things, and has no interest in anything temporal. In material loss it feels no distress, and when hard things are said it feels no resentment, for its treasure and its joy are laid up in Heaven where nothing ever is lost.

Nature is greedy, and is more ready to receive than give. It loves exclusive, unshared things. Grace is loving and generous; it rejects private advantage, and is content with little, thinking it more to give than to receive.

Nature inclines to material things and gratification of self, towards useless pastimes and travelling about. Grace gravitates towards God and goodness; it renounces material things, and tries to avoid the world. It loathes the longing of the body; it curbs the desire to wander abroad, and hates the thought of appearing in public.

Nature likes to experience outside comforts which brings satisfaction to the senses; but grace seeks its comfort in God alone, and beyond all visible things it looks to Supreme Good for its delight.

Nature does everything for its own gain and advantage. It cannot do anything for nothing, but is always hoping for something as good or better, some praise or favour, in return for its good deeds. It wants anything it does or gives to be appreciated. Grace does not look for anything in this world, and it asks for no reward except God. It only wants the necessities of this life in so far as they help it to win Eternal Life.

Nature is pleased when it has many friends and associates. It glories in high place and noble birth; it smiles on the powerful, flatters the rich, and applauds those like itself. But grace loves even its enemies, and is not pleased with itself when it has a crowd of friends. It thinks nothing of position or high-birth unless there is goodness there as well. It favours the poor rather than the rich, and feels more sympathy with the innocent than with the powerful. It rejoices at the victory of truth, not falsehood; and it is always urging men to "prize the best gifts of Heaven",and to grow more like the Son of God in goodness.

Nature is quick to complain of want and difficulty, but grace bears hardship without giving way.

Nature diverts everything to its own ends, it struggles and argues on its own account, even against the truth, mentally or verbally. Grace leads everything home to God, the source from Whom it comes. It does not credit itself with anything good or make any arrogant claims; it is not pushing, it does not force its views on others; but whatever it feels, whatever it thinks, it submits itself to the Eternal Wisdom and the scrutiny of God.

Nature is always eager to know secrets and hear news. It wants to go out into the world and have all kinds of experiences. It longs to be recognized and do things that earn praise and admiration. Grace has no interest in hearing new strange things, because all this springs from our age-long corruption, and there can be nothing new or lasting here on this Earth.

Grace teaches a man to keep his senses in check, to avoid empty complacency and attention, and to conceal in humility all that might be praised and admired; and from all that happens and in all he learns, it teaches him to seek the harvest of usefulness and the praise and the glory of God. Grace does not want itself or its doings talked about, but it does want God to be blessed where all His gifts are concerned, for He sends all His gifts purely out of Love.

Grace like this is a supernatural Light, a special gift of God; it is the seal of the "Elect", and a pledge of Eternal Salvation. It raises a man from Earthly things to love of Heavenly ones, and it makes him Spiritual where he was unspiritual before.

As nature is curbed and subdued, Grace flows in more richly, and the inward man is visited anew, and daily remade in the image of GOD.