The constructive doctrine of Wycliffe is derived from his idea of Lordship. His theology is given a feudal structure, which cumbrously overweights it with technicalities and analogies of interest only to a feudal age. The whole of human society is conceived as holding from God, the suzerain of all creation. The essential characteristic which Wycliffe ascribed to it brings out of this feudal nomenclature no mere analogy but a pregnant idea. Wycliffe postulated a fundamental distinction between spiritual and earthly tenure. The feudal system on earth was one of many gradations between the supreme overlord, the king, and the humblest holder of land. But between God and His subjects there were no such gradations: each man held directly of God.[137] The consequences of this statement were radical. For one thing it was reinforced by the contention that dominion was founded in _grace_ only (there was no other lawful claim to rule or possession) and that no man living in sin had any right to any gift of God, whether that gift be spiritual or secular in nature. For all other persons the right to such gifts was equal. Thus the only test to a man’s right to possession was a moral test.[138] These principles and their applications, elaborated in a work of immense length, ‘Of Civil Lordship,’ lead logically, on their political side, to Communism: while, on the religious side, they involve a democratic theory of the spiritual equality of all Christians, which was subversive of the claims of the priesthood, for whom the belief in the absence of any ‘mediation’ between God and man left no function.[139] On the one hand, community of goods was regarded as essential to Christians; on the other—even more notably than in Marsiglio—the laity were accorded a novel and prominent place in the Christian fellowship. Clerical property was an abuse and the clergy ought to live on alms, tithes being recognized as such.[140] Wycliffe did not exaggerate the theory of clerical poverty; he did insist that the clergy must live simply and possess nothing superfluous to ordinary needs.[141] In accordance with the theory of ‘grace’ or merit it was laid down that such wealth as the clergy did enjoy should be taken away from the undeserving. Such money could with greater profit be given to the poor. It was for the secular power to deprive the unworthy clerk of his possessions.[142] This teaching regarding ecclesiastical property, the disposal of which he virtually assigned to the laity, was perhaps the most obnoxious element in Wycliffe’s general scheme in the eyes of the Church in his day.[143]