The rules of the two Orders forbade their members to take a degree in Arts[243]. The customs of the University, on the other hand, required that the student of theology should have graduated in Arts[244]. The issue was definitely raised in 1253[245], and we have from the pen of Adam Marsh a detailed account of the struggle[246]. In February the Chancellor and Masters of the University were formally petitioned to allow Friar Thomas of York, ‘a man of high repute among the great and the many, on account of the eminence of his character, ability, learning, and experience, to ascend the chair of ordinary regent in Holy Scripture.’ The objection was then raised that he had not ruled in Arts. A committee of seven was appointed by the Masters to prepare a report, and the deliberations lasted, with a short interval, the whole of the next fortnight (Feb. 22 to March 8). On Saturday, March 8, ‘the chancellor and masters and some bachelors’ assembled to consider the report, which was to the effect that Friar Thomas should incept this time, but that a statute should be passed providing that for the future no one should incept in theology unless he had previously ruled in Arts in some University, and read one book of the Canon (of the Bible) or of the Sentences, and publicly preached in the University; the Chancellor and Masters reserved to themselves the right of granting dispensations, but provided against the use of undue influence of powerful patrons in procuring such ‘graces’ by the clause: ‘but if any one shall attempt to extort a grace from the University through the influence of any magnate, he shall _ipso facto_ be expelled from the society of the Masters and deprived of the privileges of the University[247].’ The report was at once accepted as the basis of a statute, to be signed by ‘the Chancellor and all the regent masters in theology, and Friar Hugh of Mistretune, and the other regent masters in decrees and laws, and the two rectors (proctors) for the artists, and Friar Adam called de Marisco[248].’ Adam however refused to sign, and the meeting was prorogued till the next day, the first Sunday in Lent, only to be postponed again till Monday, when Adam, ‘in the presence of the chancellor, masters, and scholars,’ repeated his objections, adding others. He could not, he argued, agree to a statute of which he disapproved, merely to gain his immediate point. The promised ‘graces’ were fallacious, ‘since by the opposition of any one man such a grace could be long delayed or altogether prevented; thus even the best men would be rejected, and he who was approved by divinity would be reproved by inhumanity.’