The analysis of the chantry foundations we have given, serves to illustrate our contention that, not only was there a growing appreciation of education but that there also existed a growing sense of the responsibility of the community, or of representative members of the community, to make provision for education, and that the responsibility for making this provision did not rest on the Church alone. At the same time, the Church was alive to the necessity of emphasising the duty of the clergy to interest themselves in education, as is evidenced by the canon promulgated at the Convocation of Canterbury in 1529 which intimated to the "rectors, vicars and chantry priests that when divine service is done, they shall be employed in study, prayer, lectures or other proper business, becoming their profession: namely, teaching boys the alphabet, reading, singing, or grammar; and on three days in the week, for three or at least two hours a day, shall, in the absence of some lawful hindrance, occupy themselves in reading Holy Scriptures or some approved doctor. And the ordinaries shall make diligent inquiry about this in their visitations, to the end that they may severely chastise and punish lazy priests, or those who spend their time badly."[498] This canon was practically reiterated by the Royal Injunctions of 1547, which prescribed that "all chauntery priests shall exercise themselves in teaching youth to read and write, and bring them up in good manners and other vertuous exercises."[499] The practical effect of the Chantries' Act of 1547 was that it put an end to the educational provision which the founders of the chantries had made. This was not contemplated by the Act. On the contrary, the Act gave to the commissioners "full power and authoritie to assigne and shall appoynte, in every place where guylde fraternitye, the Preist or Incumbent of anny Chauntrye in Esse ... oughte to have kepte a gramer scoole or a preacher" for the continuance of such school.[500] The usual practice of the commissioners was to vest the chantry lands in the Crown, and to make a Crown charge of a certain annual sum, equivalent to the stipend which the teacher of the grammar school was then receiving. But as the value of money has now decreased to so considerable an extent, and the value of land has so enormously increased, the practical effect of this legislation, as we have indicated, was the disendowment of the educational provision which had been made by the founders of gilds, colleges, and chantries. CHAPTER V. MONASTICISM AND EDUCATION IN THE LATER MIDDLE AGES.