The choice of the period of the dissolution of the monasteries as a starting-point is convenient for two reasons. It was then that modern problems began to formulate themselves with great precision. And charity was then ceasing to be under the immediate direction and tutelage of the Church. Catholic charity is closely connected with the doctrine of poenitentia. The effect of almsgiving on the soul of the donor was theoretically more important than its effect on the body of the recipient. This motive for charity did not cease with the Reformation men have continued to give of their substance to the poor in recompense or contrition for the sin of their souls. It would hardly be possible to write about pre-reformation philanthropy without considering this subject of motive. It is quite easy to do so for the post Reformation period when, although this motive was still operative, it was ceasing to be explicit. I do not enter here into the deeply interesting study of the hidden springs of charitable impulse, but confine myself to the more objective study of social effects, to describing the achievement of the executive will, not probing the greater or less worth of soul which-may accompany it. I cannot, indeed, avoid the thoughts and feelings of philanthropists, but when I dwell on them, it is for their bearing on the nature of the work done and its greater or less social efficacy.