learned the tale of a king's
oppression or a patriot's hope as he listened to the rambling,
passionate, humorous discourse of the beggar friar."

By these methods the Mendicants were enabled to render most efficient
service to their patrons at Rome in their efforts to establish their
temporal power. They were, in fact, before the Reformation, just what
the Jesuits afterwards became, "the very soul of the hierarchy." Yes,
they were immensely, prodigiously successful. The popes hastened to do
them honor. Because the friars were such enthusiastic supporters of the
church, the popes poured gold and privileges into their capacious
coffers. Thankful peasants threw in their mites and the admiring noble
bestowed his estates.

The secular clergy, with envy and chagrin, awoke to the alarming fact
that the beggars had won the hearts of the people; their hatred was
increased by the fact that when the Roman pontiffs enriched these
indefatigable toilers and valiant foes of heresy, they did so at the
expense of the bishops and clergy, which, perhaps, was robbing Paul to
pay Peter.

Baluzii says: "No religious order had the distribution of so many and
such ample indulgences as the Franciscans. In place of fixed revenues,
lucrative indulgences were placed in their hands." So ill-judged was the
distribution of these favors that discipline was overturned. Many
churchmen, feeling that their rights were being encroached upon,
complained bitterly, and resolved on retaliation. It is just here that a
potent cause of the Mendicant's fall is to be found. He helped to dig
his own grave.

Having elevated monasticism to the zenith of its power, the Mendicant
orders, like all the other monastic brotherhoods, entered upon their
shameful decline. The unexampled prosperity, so inconsistent with the
original intentions of the founders of the orders, was attended by
corruptions and excesses. The decrees of councils, the denunciations of
popes and high ecclesiastical dignitaries, the satires of literature,
the testimony of chroniclers and the formation of reformatory orders,
constitute a body of irrefragable evidence proving that the lowest level
of sensuality, superstition and ignorance had been reached. The monks
and friars lost whatever vigor and piety they ever possessed.

It is again evident that a monk cannot serve God and mammon. Success
ruins him. Wealth and popular favor change his character. The people
slowly realize the fact that the fat