The theory of "Dominium," adopted and popularised by Wyclif, is an entirely feudal one. According to him, all lordship comes from God; the Almighty bestows it on man as a fief, in consideration of a service or condition the keeping of His commandments. Deadly sin breaks the contract, and deprives the tenant of his right to the fief; therefore no man in a state of deadly sin possesses any of the lordships called property, priesthood, royalty, magistracy. All which is summed up by Wyclif in his proposition: any "dominium" has grace for its foundation. By such a theory, the whole social order is shaken; neither Pope nor king is secure on his throne, nor priest in his living, nor lord in his estate. The confusion is all the greater from the fact that a multitude of other subversive conclusions are appended to this fundamental theory: While sinners lose all lordship, the good possess all lordship; to man, in a state of "gratia gratificante," belongs the whole of what comes from God; "in re habet omnia bona Dei."[716] But how can that be? The easiest thing in the world, replies Wyclif, whom nothing disturbs: all goods should be held in common, "Ergo omnia debent esse communia"[717]; wives should be alone excepted.--The Bible is a kind of Koran in which everything is found; no other law should be obeyed save that one alone; civil and canonical laws are useless if they agree with the Bible, and criminal if they are opposed to it.[718]--Royalty is not the best form of government; an aristocratic system is better, similar to that of the Judges in Israel.[719]--Neither heirship nor popular election is sufficient for the transmission of the crown; grace is needed besides.[720]--The bequeathing to the Church of estates which will become mortmain lands is inadmissible: "No one can transmit more rights than he possesses, and no one is personally possessed of rights of civil lordship extending beyond the term of life."[721]--If the convent or the priest make a bad use of their wealth, the temporal power will be doing "a very meritorious thing" in depriving them of it.[722] The whole order of things is unhinged, and we are nearing chaos. It is going so far that Wyclif cannot refrain from inserting some of those slight restrictions which the logicians of the Middle Ages were fond of slipping into their writings. In time of danger this was the secret door by which they made their escape, turning away from the stake. Wyclif is an advocate of communism; but he gives to understand that it is not for now; it is a distant ideal. After us the deluge! Not so, answer the peasants of 1381; the deluge at once: "Omnia debent esse communia!"