thus terribly by the measures of Innocent III., continued to live on
obscurely in sequestered spots, in the mountains of Savoy, and Bosnia,
and Bohemia, ready on occasion to spring into fresh and vigorous life.
In the following century Protestant ideas were rapidly germinating in
England, alike in baron's castle, in yeoman's farmstead, in citizen's
shop, in the cloistered walks of the monastery. Henry Knighton,
writing in the time of Richard II., declares, with the exaggeration of
impatience, that every second man you met was a Lollard, or "babbler,"
for such was the nickname given to these free-thinkers, of whom the most
eminent was John Wyclif, professor at Oxford, and rector of Lutterworth,
greatest scholar of the age. [Sidenote: Wyclif and the Lollards]

The career of this man is a striking commentary upon the difference
between England and continental Europe in the Middle Ages. Wyclif denied
transubstantiation, disapproved of auricular confession, opposed the
payment of Peter's pence, taught that kings should not be subject to
prelates, translated the Bible into English and circulated it among the
people, and even denounced the reigning pope as Antichrist; yet he was
not put to death, because there was as yet no act of parliament for the
burning of heretics, and in England things must be done according to the
laws which the people had made. [1] Pope Gregory XI. issued five bulls
against him, addressed to the king, the archbishop of Canterbury, and
the university of Oxford; but their dictatorial tone offended the
national feeling, and no heed was paid to them. Seventeen years after
Wyclif's death, the statute for burning heretics was passed, and the
persecution of Lollards began. It was feeble and ineffectual, however.
Lollardism was never trampled out in England as Catharism was trampled
out in France. Tracts of Wyclif and passages from his translation of
the Bible were copied by hand and secretly passed about to be read on
Sundays in the manor-house, or by the cottage fireside after the day's