The council of Constance (1414-1418) put an end to the papal schism, and also showed its determination to put down heresy by burning John Huss. When news of this reached England the clergy were incited to still more vigorous proceedings against Lollard preachers and books. From this time Lollardy appears banished from the fields and streets, and takes refuge in houses and places of concealment. There was no more wayside preaching, but instead there were _conventicula occulta_ in houses, in peasants' huts, in sawpits and in field ditches, where the Bible was read and exhortations were given, and so Lollardy continued. In 1428 Archbishop Chichele confessed that the Lollards seemed as numerous as ever, and that their literary and preaching work went on as vigorously as before. It was found also that many of the poorer rectors and parish priests, and a great many chaplains and curates, were in secret association with the Lollards, so much so that in many places processions were never made and worship on saints' days was abandoned. For the Lollards were hardened by persecution, and became fanatical in the statement of their doctrines. Thomas Bagley was accused of declaring that if in the sacrament a priest made bread into God, he made a God that can be eaten by rats and mice; that the pharisees of the day, the monks, and the nuns, and the friars and all other privileged persons recognized by the church were limbs of Satan; and that auricular confession to the priest was the will not of God but of the devil. And others held that any priest who took salary was excommunicate; and that boys could bless the bread as well as priests. From England Lollardy passed into Scotland. Oxford infected St Andrews, and we find traces of more than one vigorous search made for Lollards among the teaching staff of the Scottish university, while the Lollards of Kyle in Ayrshire were claimed by Knox as the forerunners of the Scotch Reformation.