Christians appeal to the continued teaching and compelling power of their Master, the influence and infection of His spirit and atmosphere, as the greatest of the regenerative forces still at work within life: and this is undoubtedly true of those devout spirits able to maintain contact with the eternal world in prayer. The great speech of Serenus de Cressy in "John Inglesant" described once for all the highest type of Christian spirituality.[55] But in practice this link and this influence are too subtle for the mass of men. They must constantly be re-experienced by ardent and consecrated souls; and by them be mediated to fresh groups, formed within or without the institutional frame. Thus in the thirteenth century St. Francis, and in the fourteenth the Friends of God, created a true spiritual society within the Church, by restoring in themselves and their followers the lost consistency between Christian idea and Christian life. In the seventeenth and eighteenth centuries, Fox and Wesley possessed by the same essential vision, broke away from the institution which was no longer supple enough to meet their needs, and formed their fresh groups outside the old herd. When such creative personalities appear and such groups are founded by them, the phenomena of the spiritual life reappear in their full vigour, and are disseminated. A new vitality, a fresh power of endurance, is seen in all who are drawn within the group and share its mind. This is what St. Paul seems to have meant, when he reminded his converts that they had the mind of Christ. The primitive friars, living under the influence of Francis, did practice the perfect poverty which is also perfect joy. The assured calm and willing sufferings of the early Christians were reproduced in the early Quakers, secure in their possession of the inner light. We know very well the essential characters of this fresh mentality; the power, the enthusiasm, the radiant joy, the indifference to pain and hardship it confers. But we can no more produce it from these raw materials than the chemist's crucible can produce life. The whole experience of St. Francis is implied in the Beatitudes. The secret of Elizabeth Fry is the secret of St. John. The doctrine of General Booth is fully stated by St. Paul. But it was not by referring inquirers to the pages of the New Testament that the first brought men fettered by things to experience the freedom of poverty; the second faced and tamed three hundred Newgate criminals, who seemed at her first visit "like wild beasts"; or the third created armies of the redeemed from the dregs of the London Slums. They did these things by direct personal contagion; and they will be done among us again when the triumphant power of Eternal Spirit is again exhibited, not in ideas but in human character.