The second group of deductions appears to be shared by the Quakers themselves in so far as their present literary output is representative of the feelings and opinions of the body. They appear to attribute their failure to capture the world, on the one hand, to their exclusion from the main stream of thought and culture, and, on the other, to the inability of the early protagonists to present a formulation of their central doctrine free from contradictions, to their subjection to the dualistic philosophy of the day, which saddles their teaching of the Inner Light with a tendency to neglect all external means of enlightenment. Beyond these two most usual readings of the early history of Quakerism, we find the more recent apologists of Christian mysticism, while freely admitting the Quakers into the fellowship of the mystics, dispose inferentially of the possibility of the "free" mystical church of which Friends dreamed on the ground of the rarity of the religious--the still greater rarity of the mystical temperament. In their opinion the art and science of religion will always be carried on by specialists; the torch-bearers will be few, though their light illumine the pathway of the world. A world-church, therefore--a church which must cast her wings over all in her striving to turn all towards the light--must organize primarily in the interest of conduct as an end. In this view the Quaker system, in so far as it invites every man to be his own church, must always fail. We may, perhaps, accept something of all these readings; we may recognize the unsuitability for the daily need of the world at large of a church neither primarily institutional nor primarily doctrinal. We may admit, for many minds in a Christendom generally ignorant of its own history of an episcopally ordained and invested female clergy, the handicap of recognized feminine ministry; we may see the full unreason of birthright membership, and the change of base in the modern revival, without, perhaps, being driven to conclude that England's attempt to introduce into field and market-place the hitherto cloistered mystical faith and practice has entirely failed. For amidst the stereotyped Puritanism of this middle period, with its fear of beauty, its suspicion of all pursuits not directly utilitarian or devotional, saints were born. The century which produced John Woolman and the men and women who initiated and took the lion's share in the movement for the abolition of slavery; which supplied to the cause of science and to the medical profession, in spite of exclusion from the main streams of learning, eminent men[15] in numbers quite out of proportion to the size of the group; which saw the blossoming of public education in the form of the fine Quaker schools where girls and boys were educated side by side,[16] must have been rich in inarticulate and unrecorded saintly lives.