and imposed upon the subjects of this realm against the known laws and liberties of this kingdom."

...

And if any schoolmaster, or other person, instructing or teaching youth in any private house or family, as a tutor or schoolmaster, shall instruct or teach any youth as a tutor or schoolmaster, before license obtained from his respective archbishop, bishop, or ordinary of the diocese, according to the laws and statutes of this realm (for which he shall pay twelve pence only), and before such subscription and acknowledgment made as aforesaid; then every such schoolmaster and other, instructing and teaching as aforesaid, shall for the first offence suffer three months' imprisonment without bail or mainprize; and for every second, and other such offence, shall suffer three months' imprisonment without bail or mainprize, and also forfeit to his majesty the sum of five pounds: and after such subscription made, every such parson, vicar, curate, and lecturer shall procure a certificate under the hand and seal of the respective archbishop, bishop, or ordinary of the diocese (who are hereby enjoined and required upon demand to make and deliver the same), and shall publicly and openly read the same, together with the declaration or acknowledgment aforesaid, upon some Lord's day within three months then next following, in his parish church where he is to officiate, in the presence of the congregation there assembled, in the time of divine service; upon pain that every person failing therin shall lose such parsonage, vicarage or benefice, curate's place, or lecturer's place respectively, and shall be utterly disabled and (ipso facto) deprived of the same; and that the said parsonage, vicarage or benefice, curate's place, or lecturer's place shall be void, as if he was naturally dead.

This Act was followed, in 1665 (17 Charles II, cap. 2), by what was known as "The Five Mile Act," which forbade any minister to preach or teacher to teach "within five miles of any city or town corporate, or borough that sends burgesses to Parliament, within his majesty's kingdom of England," or "to teach any public or private school, or take boarders or tablers that are taught or instructed by him or her self, or any other," under penalty of £40 and six months in prison.

These Acts were modified, in 1670, by the English Courts, so as not to apply to teachers in endowed elementary schools where the teacher was the appointee of the founder or the lay patron of the school, and the result was that between 1660 and 1730 approximately 1100 endowed elementary schools were created, largely to escape the stringent provisions of the above Acts. For secondary education they remained unmodified until the second half

of the nineteenth century, with the result that the secondary schools declined in influence, and for two centuries were virtually withdrawn from the national life. "Men would not become schoolmasters," says Montmorency, "when only political or religious hypocrites were allowed to teach."

167. Oath of a Grammar-School Master

(Carlisle, N., A Concise Description of the Endowed Grammar Schools in England and Wales, vol. I, p. 714. London, 1818)

Each grammar-school master was required to take an oath of fealty. This was an old institution in the Church (R. 84 b), and probably goes back to Roman civic requirements. The following oath, as required by the foundation statutes of Kirby Stephen School (1566), is illustrative and typical. In the parish church, and in the presence of at least two Governors of the school, the Churchwardens, twelve men of the parish, and any surviving heirs of the founder, this oath had to be taken by each new Master. It likewise illustrates the close connection of the Church and education in England, the English National Church merely taking the place of the Romanish Church which it had displaced.

I do swear by the contents of this book, that I will freely without exacting any money, diligently instruct and teach the children of this parish, and all others that shall resort to me, in Grammar and other humane doctrine, according to the statutes thereof made, - and I shall not read to them any corrupt or reprobate books or works set forth at any time contrary to the determination of the universal catholique church, whereby they may be infected in their youth in any kind of heresie or corrupt doctrine, or else to be indured to insolent manner of living: And further shall observe all the statutes and ordinances of this schoole now made, or hereafter to be made which concern me, and shall doe nothing in the prejudice thereof, but help to maintain the same from time to time during my aboad herein to the best of my power · so help my God, and the contents of this book.

168. An English Elementary-School Teacher's License (Strype, John, Life and Acts of John Whitgift, D.D., vol. III, Appendix, p. 384. London, 1822)

The following is a license granted by Archbishop Whitgift, of Canterbury, to one William Swetnam, of London, in 1599, licensing him to teach the beginnings of learning to children. (Compare with Rs. 83, 84.)

John by divine providence Archbishop of Canterbury, of all England Primate and Metropolitan; to all Christian people to whom these presents shall come, sendeth greetings in our Lord God everlasting. These are to let you understand, that upon receipt of sufficient testimony of the good life and conversation of William Swetnam, of the parish of Saint Margaret Patens in London, fishmonger; and upon further examination of him, being first sworn in due form to the supremacy of the Queen's most excellent Majesty, and subscribing to the Articles agreed upon by the Clergy in anno 1562, we have licensed, and by these presents do license the said William Swetnam, to teach and instruct children in the principles of reading, and introduction into the accidence; and also to write, and to cast accounts, in any parish within the city of London, or our peculiar Churches of Canterbury, within the said city. Enjoyning him, that every week he do instruct his children and'scholars in the Catechism made and set forth by Mr. Alexander Nowel, now Dean of the cathedral church of Saint Paul in London: and that he with his scholars, so many as shall be of the parish where he shall teach, do usually and commonly resort and repair, on all sabbaths and festival days, to the church of the parish where he shall so teach. and he with his scholars do reverently hear Divine service and sermons, and dutifully and diligently attend ther unto, And also we will, this our license to endure, during his good behavior, and our pleasure; and no otherways. In witness whereof, we have caused this our seal of our office of principal registry to be put hereunto. Dated this 20th day of July, in the year of our Lord 1599, and of our translation the 16th. In 1603 a new Statute made all schoolmasters in the realm subject to license by the Bishop, as a condition precedent to teaching.

169. Grammar-School Statutes regarding Prayers

(Cowper, H. S., Hawkshead, p. 475. London, 1899)

Much emphasis has been laid upon religion in the English grammar schools. The boys have been required to attend both the services of the English Church and the devotional exercises of the school itself. Morning and evening prayers have been and still are an established feature of English grammar-school life. These prayers were usually prescribed by some church official, though they were sometimes appointed by the master, and sometimes even placed in the Statutes of the school by the founder. The following extracts from the Statutes for the grammar school at Hawkshead, as laid down by the founder, are typical and illustrate the character of the prayers required.

Also I ordayne and Constytute, that certayne godlye prayers hereafter set downe and ymediatelie followinge in these Constytucons, be made in the said schole by the scholemaster for the tyme beinge, the usher and the schollers of the same schole, eu'ie mornynge before the said scholemaster, and usher begin to teache the said schollers and everie eveninge ymediatelie before the breakinge up of the said schole, And eurie day before they goe to dynner to singe a Psalme in Meter in the said schole.

A Praier for the Morninge

Most mightie go, and m1cyfull ffather, we sinners by nature, yett thy Children by grace, here pstrate before thy devyne Matie, doe acknowledge our Corrupcon in nature, by reason of our synnes to be suche, that we ar not able as of our selues to thinke one good thought much lesse able to pffytte in good learninge and lyterature, and to come to the knowledge of thy sonne Chryste of sauiour, except yt shall please the of thie great grace and goodnes to illumynate or understandinge, to streghten or feable memories, to instructe us by thy holie spyritt, and soe power upon us thy good guifts of grace, that we may learne to knowe to practyse those thyngs in these or studies, as may most tende to the glorye of thy name, to the profitt of thy Churche, and to the pformaunce of our Chrystyan dewtie, Heare us O god, graunt this our Peticon, and blysse of studies O heavenlye ffather, for thy sonne Jesus Chrystes sake, in whose name we call upon the, and saye O our father, &c.

The Statutes also included prayers to be offered for "the Queenes Majestie," evening prayers, and prayers to be offered "at breakings up of the Schole."

170. Effect of the Translation of the Bible into English (Green, J. R., Short History of the English People, pp. 460-62. London, 1888) The wonderful moral and educational influence of the translation and setting up of the English Bible in the churches of England is described by Green, as follows:

No greater moral change ever passed over a nation than passed over England during the years which parted the middle of the reign of Elizabeth from the meeting of the Long Parliament. England became the people of a book, and that book was the Bible. It was as yet the one English book which was familiar to every Englishman; it was read at churches and read at home, and everywhere its words, as they fell on ears which custom had not deadened, kindled a startling enthusiasm. . . . The popularity of the Bible was due to other causes beside that of religion. The whole prose literature of England, save the

lorgotten tracts of Wyclif, has grown up since the translation of the Scriptures by Tyndale and Coverdale. So far as the nation at large was concerned, no history, no romance, hardly any poetry, save the little-known verse of Chaucer, existed in the English tongue when the Bible was ordered to be set up in churches. Sunday after Sunday, day after day, the crowds that gathered round Bonner's Bibles in the nave of Saint Paul's, or the family group that hung on the words of the Geneva Bible in the devotional exercises at home, were leavened with a new literature. Legend and annal, war-song and psalm, State-roll and biography, the mighty voices of prophets, the parables of Evangelists, stories of mission journeys, of perils by the sea and among the heathen, philosophic arguments, apocalyptic visions, all were flung broadcast over minds unoccupied for the most part by any rival learning. The disclosure of the stores of Greek literature had wrought the revolution of the Renascence. The disclosure of the older mass of Hebrew literature wrought the revolution of the Reformation. But the one revolution was far deeper and wider in its effects than the other. No version could transfer to another tongue the peculiar charm of language which gave their value to the authors of Greece and Rome. . . . But the tongue of the Hebrew, the idiom of the Hellenistic Greek, lent themselves with a curious felicity to the purposes of translation. As a mere literary monument, the English version of the Bible remains the noblest example of the English tongue, while its perpetual use made it from the instant of its appearance the standard of our language. For the moment however its literary effect was less than its social. The power of the book over the mass of Englishmen showed itself in a thousand superficial ways, and in none more conspicuously than in the influence it exerted on ordinary speech. It formed, we must repeat, the whole literature which was practically accessible to ordinary Englishmen. . . .

But far greater than its effect on literature or social phrase was the effect of the Bible on the character of the people at large. Elizabeth might silence or tune the pulpits; but it was impossible for her to silence or tune the great preachers of justice, and mercy, and truth, who spoke from the book which she had again opened for her people. The whole moral effect which is produced now-a-days by the religious newspaper, the tract, the essay, the lecture, the missionary report, the sermon, was then produced by the Bible alone; and its effect in this way, however dispassionately we examine it, was simply amazing. . . . The whole temper of the nation felt the change. A new conception of life and of man superseded the old. A new moral and religious impulse spread through every class.