  Given the deleterious influence civil dominium has had on the evangelical dominium of Christ's law, it is difficult to imagine how Wyclif would set aside some civil lords as capable of instantiating divine justice. But apostolic poverty is not identical with an absence of property ownership; it is having with love. While the clergy as spiritual lords ought to follow Christ's example of material poverty, it does not follow that all ownership precludes love. God can certainly bestow grace on those whom He wills to be stewards of created goods. Wyclif envisions the just civil lord or king as the means by which the Church is relieved of its accumulated burden of property ownership. So long as the Church exists in postlapsarian society, it must be protected from thieves, heresy, and infidels. Certainly no evangelical lord ought to be concerned with such matters, given their higher responsibility for the welfare of Christian souls. As a result, the Church needs a guardian to ward off enemies while caring for its own weel-being and administering alms to the poor. This allows Wyclif to describe just, grace-favored civil dominium as different in kind from the civil lordship predicated on materialistic human concerns: “It is right for God to have two vicars in His church, namely a king in temporal affairs, and a priest in spiritual. The king should strongly check rebellion, as did God in the Old Testament, while priests ought minister the precepts mildly, as did Christ, who was at once priest and king.” When he raises conventional topics in political thought, like the particulars of just rule, the responsibilities of royal councillors to their king, the nature of just war, and royal jurisdiction in commerce, his advice is priestly: “[A] lord ought not treat his subjects in a way other than he would rationally wish to be treated in similar circumstances; the Christian lord should not desire subjects for love of dominating, but for the correction and spiritual improvement of his subjects, and so to the efficacy of the church” (De Officio Regis ch. 1, p. 13.4–8). The king ought provide few and just laws wisely and accurately administered, and live subject to these laws, since just law is more necessary for the community than the king. Also, the king should strive to protect the lower classes' claims on temporal goods in the interests of social order, for “nothing is more destructive in a kingdom in its political life than immoderately to deprive the lower classes of the goods of fortune” (De Officio Regis ch. 5, p.  96.9–27).[10]  On occasion he discusses the king's need of reliable councillors, generally when discussing the king's need for sacerdotal advice in directing church reform, but he never mentions Parliament as a significant aspect of civil rule.  