If we take a map of London in the fourteenth century and lay down upon it all the monasteries and religious Houses that then existed we shall find twenty, all rich and splendid Foundations, without counting those of Westminster and the villages within a few miles of London Stone. These were built for the most part either just within or just without the City wall. The reason was that the City was less densely populated near the wall than lower down along the river-side. Every one of these Societies was possessed of estates in the country and streets and houses in the City. Every one then retained, besides the monks or friars and nuns, a whole army of officers and servants. A great monastery provided employment for a very large number of people. In every separate estate which belonged to it, the monastery wanted tenant farmers, foresters and hunters, labourers, stewards and bailiffs, a curate or vicar in charge of the church and all the officers who are required for the management of an estate. For the House itself there were wanted first, the service of the chapel, apart from the singing which was done by the brethren: the school: the library: lawyers and clerks to administer the estates and guard the rights and privileges of the House: the brewhouse, bakehouse, kitchen, cellar, stables, with all the officers and servants required in a place where everything was made in the house; the architects, surveyors, carpenters and people wanted to maintain the buildings. It is not too much to reckon that a fourth part of the population of London belonged in some way or other to the monasteries, while these Houses were certainly the best customers for the wines, silks and spices which were brought to the quays of Queenhithe and Billingsgate.

It is generally believed that the monasteries, besides relieving the sick and poor and teaching the boys and girls, threw open their doors readily to any poor lad who desired to take the vows of the Order.

All this is a misconception: there were the same difficulties about relieving the poor as there are with us at the present moment. That is to say, indiscriminate charity then, as now, turned honest working men into paupers. This the monks and friars understood very well. They were therefore careful about their charities. Also in many Houses the school was allowed to drop into disuse. And as regards the admission of poor boys it was done only in cases where a boy showed himself quick and studious. It has been the glory of the Church in all ages that she has refused to recognise any barrier of birth: but she has also been careful to preserve her distinctions for those who deserve them. Most of the brethren in a rich Foundation were of gentle birth and good family. If a poor boy asked to join a monastery he was lucky if he was allowed to become one of its servants and to wear its livery. Then his livelihood was assured. There is every reason to believe that the rule of the brethren, strict for themselves, was light and easy for their servants. You may find out for yourselves where the London monasteries were, by the names of streets now standing on their sites. Thus, following the line of the wall from the Tower north and west you find St. Katharine's Dock where stood St. Katharine's Hospital: the Minories marks the House of the Minorites or Sisters of St. Clare; Great St. Helens is on the site of St. Helen's Nunnery: Spital Square stands where St. Mary's Spital formerly received the sick: Blackfriars, Charter House and Bartholomew's still keep their name: Austin Friars is the name of a court and the Friars' Church still stands: Whitefriars is still the name of a street: Grey Friars is Christ's Hospital: the Temple is now the lawyer's home; part of the Church of the Knights Hospitallers is still to be seen. Three great Houses, it is true, have left no trace or memory behind. Eastminster or the Cistercian Abbey of St. Mary of Grace, which stood north of St. Katharine's, and was a very great and stately place indeed: the Priory of the Holy Trinity, which stood where is now Duke's Place, north of the church of St. Catharine Cree: and St. Mary of Bethlehem, which stood just outside Bishopsgate. The memory of Bermondsey Abbey and St. Mary Overy on the south side of the river has also departed, but the church of the latter still stands, the most beautiful church in London next to Westminster Abbey.

But besides all these religious Houses employing thousands of people, there were in the City of London no fewer than 126 parish churches. Many of the parishes were extremely small—a single street—or half a street: many of the churches were insignificant: but many were rich and costly structures, adorned and beautified by the piety of many generations: all were endowed with funds for the saying of masses for the dead, so that there were many priests to every parish. Consider these things and you will understand that the City was filled with ecclesiastics—priests, friars, servants of the Church: at every corner rose a church: to one standing on the other bank of the river the City presented a forest of spires and towers. The church then occupied a far larger part of the daily life than is now the case even with Catholic countries. All were expected to attend a daily service: the trade companies went to church in state: young men belonged to a guild: the ringing of the bells was never silent: no one could escape, if he desired, from the Church. No one did desire to escape, because every one belonged to the Church. You must understand, not only that the Church was so great and rich that it owned and ruled a very large part of the country, but also that the people all belonged to the Church: it was part of their life as much as their daily work, their daily food, their daily rest.