after the tradicioun of men, after the elementis of the world, and not after Crist. Whiche ij. textis, if thei ben considered as thei liggen to gidere in rewe, it schal be seen that if the ije. text be knyt to the former text, as it is likeli that he so is, it must nedis be that the ije. text spekith of philsophie which is aȝens the feith of the incarnacioun of Crist, of which feith spekith the former of tho ij. textis. And herto is ful good confirmacioun bi these wordis in the ije. text, whanne it is seid thus, and not aftir Crist. So that not ech philsophie neithir ech doc|trine which is aftir elementis of this world is to be fled, but the philsophie and doctryne after elementis [the elementis, MS. (first hand).] "which is not aftir Crist," that is to seie, which is contrarie to feith of his persoon and of his incarna|cioun. For certis more or other than this vndirstond|ing can not be had bi maistrie of Poules processe there. And this is ynouȝ for answere to the viije. argument.
xv. CHAPITER.
FOR answere to the ixe. argument, it is to be seid, that Samaritanys or peple of Samarie, which oon was the womman with which Crist talkid, Iohun iiije. capitulum., at the welle of Iacob, weren not perfite and ful Iewis, neither thei were perfite and ful hethen; for thei helden not al the hool lawe of Iewis, neither thei leften al the hool lawe of Iewis, as othere hethen men diden, but thei tooken and helden summe of the Iewis lawis. Neuertheles thei weren ydolatreris and worschipiden vntrewe visible goddis. Al this weel groundid clerkis in diuinite knowen weel ynouȝ. Thanne thus, whanne Crist seide to the womman:
