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 Thus through Francis there came a great popular reform. That reform consisted first in popular preaching, and that brought about a plain intelligible Christianity. Further it wrought exactly the political work which the times required. The problem of the time was what to do with the middle classes. Francis gave the answer. The middle classes had seemed to be growing up without Christianity, but the friars carried it directly home to them again. The burgher class was recognised by Church and State alike, for Francis influenced the State through the Church, and brought much greater harmony between them than had seemed possible. His ideal was an ideal of peace and morality. In nature Francis saw God, and he taught men also to see God in nature, and therefore he gave a new impulse to his time. The leading characteristic of the best minds before Francis was contemplation; after Francis, it would be true to say that creation took the place of contemplation. The importance of this change was great. The Renaissance, which we are accustomed to speak of as marking a new epoch, was not a primary movement. Francis contributed much to it. He gave the Gospel and nature. Humanism added the study of antiquity. The contents and character of the movement came from Francis, the Humanists added its form. The revived art was Christian, and remained Christian so long as the influence of the Franciscans lasted. But, as time went on, the reformation brought about by the influence of the friars was swallowed up and lost, so true is it that the vivifying influence of the individual loses its force when diffused among the mass of the