Indeed the same multiplicity in unity is finely traced by St. Bernard, the great contemplative, in every human act that partakes of grace at all. “That which was begun by Grace, gets accomplished alike by both Grace and Free Will, so that they operate mixedly not separately, simultaneously not successively, in each and all of their processes. The acts are not in part Grace, in part Free Will; but the whole of each act is effected by both in an undivided operation.”[40] VI. THE SPECIAL MOTIVES OPERATING IN EACH ELEMENT TOWARDS THE SUPPRESSION OF THE OTHER ELEMENTS. Now the elements of Multiplicity and Friction and of Unity and Harmonization, absolutely essential to all life, everywhere and always cost us much to keep and gain. But there are also, very special reasons why the three great constituents of religion should, each in its own way, tend continually to tempt the soul to retain only _it_, and hence to an impoverishing simplification. Let us try and see this tendency at work in the two chief constituents, as against each other, and in combination against the third. 1. _In the Historical and Institutional Element, as against all else._ We have seen how all religiousness is ever called into life by some already existing religion. And this religion will consist in the continuous commemoration of some great religious facts of the past. It will teach and represent some divine revelation as having been made, in and through such and such a particular person, in such and such a particular place, at such and such a particular time; and such a revelation will claim acceptance and submission as divine and redemptive in and through the very form and manner in which it was originally made. The very peculiarity, which will render the teaching distinctively religious, will hence be a certain real, or at least an at first apparent, externality to the mind and life of the recipient, and a sense of even painful obligation answered by a willing endorsement. All higher religion ever is thus personal and revelational; and all such personal and revelational religion was necessarily first manifested in unique conditions of space and time; and yet it claims, in as much as divine, to embrace all the endless conditions of other spaces and other times.