(3) The third abuse is the neglect or contempt of morality, especially on its social, visible, and physical sides. Particular Mystics, and even whole Mystical schools and movements, have undoubtedly in some instances, and have, possibly, in many more cases, been maligned on this point, since even such a spotless life as Fénelon’s, and that of such a profoundly well-intentioned woman as Madame Guyon, did not, for a time, escape the most unjust suspicions. It is also true that, as a man advances in spirituality, he lays increasing stress upon the intention and general attitude of the agent, and increasingly requires to be judged by the same interior standard, if he is to be rightly understood at all. God may and does, to humble and purify him, allow painful temptations and trials from within to combine, apparently, against him, with persecutions and much isolation from without. And the difference, rather than the similarity, between Religion and Morality,--the sense of pure grace, of free pardon, of the strange profound “givenness” of even our fullest willings and of our most emphatically personal achievements,--can and should grow in him more and more. And yet it is clear that there must have been some fire to account for all that smoke of accusation; that the material and the effect outwards, the _body_ of an action, do matter, as well as does that action’s _spirit_; that this body does not only act thus outwards, but also inwards, back upon the spirit of the act and of the agent; and that temptations and trials are purifying, not by their simple presence but in proportion as they are resisted, or, if they have been yielded to, in proportion as such defeats are sincerely deplored and renounced. Thus everywhere the full development of any one part of life, and the true unity of the whole, have to be achieved through the gradual assimilation of at first largely recalcitrant other elements, and within an ever-abiding multiplicity--a maximum number of parts and functions interacting within one great organism. And hence not the outrage, neglect, or supersession of morality, but, on the contrary, its deeper development, by more precise differentiation from, and more organic integration into, religion proper, must, here again and here above all, be the final aim. Once more again it is the Incarnational type which is the only fully true, the only genuinely Christian one.