 De Civili Dominio begins with the motto, “Civil justice presupposes divine justice; civil dominium presupposes natural dominium.” Man's dominium is threefold — natural, civil, and evangelical — but comprehensible as an instantiation of the justice of God's dominium. As he moved into his general analysis of human dominium, Wyclif's thoughts turned to the most fundamental instance of God's loving governance, the Scriptural commandments. The foundation of all that is right (ius) in creation, he explains, is divine justice (iustitia), so we cannot begin to understand right and wrong in creation without understanding God's uncreated right. This was a significant departure from the Aristotelian position that unaided human reason is capable of justice, and Wyclif explicitly rejects any conception of justice that does not rely on uncreated  right.[8]  The laws of Scripture are the purest expression of uncreated right available to human eyes, he explains, and are most clearly expressed in the Ten Commandments of Exodus 20, and again in the two greatest commandments of Matthew 22: 37–40. Wyclif's analysis of Christ's law of love and of the Ten Commandments proceeds directly from his disquisition on the relation of earthly justice to eternal right in De Mandatis Divinis. That Wyclif uses the same title  -->Robert Grosseteste-->  had used in his analysis of the decalogue is no accident; Wyclif's debt to Grosseteste's conceptions of sin, love of God, idolatry, and the substance of true faith is obvious throughout the treatise. In De Statu Innocencie, the innocence into which we were created before the Fall, he says, is the optimal condition for any rational being. In our prelapsarian state, our wills would have been in perfect concord with the divine will, so that all human action would be just, effortlessly aligned with the natural order of creation. In this condition, there would be no need for civil or criminal law, since we understood what is right naturally.