wherfore needis folewith that Scripture is not ground to eny oon such seid vertu, gouernaunce, deede, or trouthe, of which the firste conclusioun spekith, but oonli doom of natural resoun, which is moral lawe of kinde and moral lawe of God, writun in the book of lawe of kinde in mennis soulis, prentid into the ymage of God, is ground to ech such vertu, gouernaunce, deede, and trouthe.
iiij. CHAPITRE.
THE iije. principal argument into the same firste and principal conclusioun is this: Bifore that eny positijf lawe of God, that is to seie, eny voluntaire or wilful assignement of God, was ȝouen to the Iewis fro the long tyme of Adamys comyng out of Paradijs into the tyme of circumcisioun in the daies of Abraham, and into the positijf lawe ȝouen bi Moyses, the peple lyueden and seruiden God and weren bounde weelniȝ bi alle tho moral vertues and moral gouernauncis and treuthis whiche bi doom of her natural resoun thei founden and leerneden and camen to, and so thei weren bounde [boūdē, MS.; but the stroke over the e has been erased. Just above, the strokes over camē and werē seem to be a later hand. Just below, boūden is written by the first hand, and has not been altered. In many other places of the MS. it is difficult to be sure whether the stroke above is by the first hand or not; sometimes the original stroke has only been made darker by a later hand, and both inks are clearly traceable. See fol. 9 b, col. 1, l. 2, werē (p. 21, l. 30 of this edition).] weelnyȝ to alle moral gouernauncis and moral trouthis into whiche Cristen men ben bounden now in tyme of the Newe Testament. Aftirward, whanne tyme of Iewis came and the positijf lawe of the cerymonyes, iudicialis, and sacramentalis weren ȝouen to the Iewis, the othere now bifore seid lawis of resoun weren not reuokid, but thei contynueden into charge of the Iewis with the lawis of cerymonies,
