But there is another and yet more important result of the pestilence which, it would seem, is not sufficiently recognised. To most people, looking back into the past, the history of the Church during the Middle Ages in England appears one continuous and stately progress. It is much nearer to the truth to say that in 1351 the whole ecclesiastical system was wholly disorganised, or, indeed, more than half ruined, and that everything had to be built up anew. As regards education, the effect of the catastrophe on the body of the clergy was prejudicial beyond the power of calculation. To secure the most necessary public ministrations of the rites of religion the most inadequately-prepared subjects had to be accepted, and even [p-xvii] these could be obtained only in insufficient numbers. The immediate effect on the people was a religious paralysis. Instead of turning men to God the scourge turned them to despair, and this not only in England, but in all parts of Europe. Writers of every nation describe the same dissoluteness of manners consequent upon the epidemic. In time the religious sense and feeling revived, but in many respects it took a new tone, and its manifestations ran in new channels. If the change is to be described in brief, I should say that the religion of Englishmen, as it now manifested itself on the recovery of religion, and as it existed from that time to the Reformation, was characterised by a devotional and more self-reflective cast than previously. This is evidenced in particular by the rise of a whole school of spiritual writers, the beginnings of which had been already manifested in the writings of Hampole, himself a victim of the plague. It was subsequently developed by such writers as Walter Hilton and the authors of a mass of anonymous tracts, still in manuscript, which, in so far as they have attracted notice at all, have been commonly set down under the general designation of _Wycliffite_. The reason for this misleading classification is not difficult to understand. Finding on the one hand that these tracts are pervaded by a deeply religious spirit, and on the other being convinced that the religion of those days was little better than a mere formalism, the few persons who have hitherto paid attention to the subject have not hesitated to attribute them to the [p-xviii] "religious revival of the Lollards," and were naturally unable to believe them to be inspired by the teaching of "a Church shrivelled into a self-seeking secular priesthood."[1] The reader, who has a practical and personal experience of the tone, spirit, and teaching of works of Catholic piety, will, however, at once recognise that these tracts are perfect Catholic in tone, spirit, and doctrine, and differ essentially from those of men inspired by the teaching of Wycliffe.