clergy, that as early as 1279, under Edward I., Parliament passed a statute of mortmain, forbidding religious bodies to receive bequests without the King's license. With the increase of scandalous vices among the clergy was a corruption in the doctrines of the Church; not those which are strictly theological, but those which pertained to the sacraments, and the conditions on which absolution was given and communion administered. In the thirteenth century, as the Scholastic philosophy was reaching its fullest development, we notice the establishment of the doctrine of transubstantiation, the withholding the cup from the laity, and the necessity of confession as the condition of receiving the communion,--which corruptions increased amazingly the power of the clergy over the minds of superstitious people, and led to still more flagrant evils, like the sale of indulgences and the perversion of the doctrine of penance, originally enforced in order to aid the soul to overcome the tyranny of the body, but finally accepted as the expiation for sin; so that the door of heaven itself was opened by venal priests only to those whom they could control or rob. Such was the state of the Church when Wyclif was born,--in 1324, near Richmond in Yorkshire, about a century after the establishment of universities, the creation of the Mendicant orders, and the memorable usurpation of Innocent III. In the year 1340, during the reign of Edward III., we find him at the age of sixteen a student in Merton College at Oxford,--the college then most distinguished for Scholastic doctors; the college of Islip, of Bradwardine, of Occam, and perhaps of Duns Scotus. It would seem that Wyclif devoted himself with great assiduity to the study which gave the greatest intellectual position and influence in the Middle Ages, and which required a training of nineteen years in dialectics before the high degree of Doctor of Divinity was conferred by the University. We know nothing of his studious life at Oxford until he received his degree, with the title of Evangelical or Gospel Doctor,--from which we infer that he was a student of the Bible, and was more remarkable for his knowledge of the Scriptures than for his dialectical skill. But even for his knowledge of the Scholastic philosophy he was the most eminent man in the University, and he was as familiar with the writings of Saint Augustine and Jerome as with those of Aristotle. It was not then the fashion to study the text of the Scriptures so much as the commentaries upon it; and he who was skilled in the "Book of Sentences" and the "Summa Theologica" stood a better chance of preferment than he who had mastered Saint Paul.