The tale of the simony, corruption, and evil living of the papal court had gone forth all over Europe, and provoked even more wrath in England than elsewhere. The English Church itself was far from blameless: there were bishops who were mere statesmen and warriors, and neglected their diocesan work; there were secular clergy who never saw their parishes, and monasteries where religion and sound learning were less regarded than wealth and high living. It was especially the great wealth of the monasteries, and the small profit that it brought the nation, which provoked popular comment. Since the days of the Statute of Mortmain the spirit of the times was changed, and benefactors who desired to leave a good work behind them founded and endowed schools and colleges, and not abbeys as of old. It was John Wicliffe, an Oxford Doctor of Divinity, and sometime master of Balliol College, who gave voice to the popular discontent with the state of the Papacy and the national Church. He taught that the Pope's claim to be God's vicegerent on earth and to guide the consciences of all men was a blasphemous usurpation, because each individual was responsible to Heaven for his own acts and thoughts. "All men," he said in feudal phraseology, "are tenants-in-chief under God, and hold from him all that they are and possess: the Pope claims to be our mesne-lord, and to interfere between us and our divine suzerain, and therein he grievously errs." Wicliffe also held that the Church was far too rich; he thought that her virtue was oppressed by the load of wealth, and advocated a return to apostolic poverty, in which the clergy should surrender the greater part of their enormous endowments. At a later date he developed doubts on the Real Presence and other leading doctrines of the mediaeval Church, but it was mainly as a denouncer of the power of the Papacy and the riches and luxury of the clergy that he became known. [Sidenote: =Policy of John of Gaunt.--The Good Parliament.=]