The PREFACE.

...what is pleasant and delightful from what is hurtful to itself—not only for the present, but for the future, and whatever might lead to either. Therefore, it is most consistent with human nature, according to the limits of human understanding, to be guided in these matters by a well-informed judgment. By this, I mean a judgment that is not misled by irrational fear or the temptation of immediate pleasure, nor violently swept away by reckless impulsiveness. For whatever is clearly contrary to such a judgment is also understood to be against the law of human nature.

This also includes the prudent allocation original: "dispensation" of resources and responsibilities among individuals or societies. This judgment sometimes favors the wise over the ignorant, a neighbor over a stranger, or the poor over the rich, depending on a person's actions and the nature of the circumstances. Many ancient writers considered this a part of "Right" The term here refers to Jus, meaning a system of justice or law. in the strict sense. However, "Right" in its proper sense has a different nature: it primarily concerns ensuring that what belongs to one person is permitted to be held by them, or is fulfilled by another.

Of the Divine Law.

Now, what we have said so far would still be true even if we were to grant—which we cannot do without great wickedness—that there is no God, or that He does not concern Himself with human affairs. But since we are taught otherwise—partly by reason and partly by ancient and universal tradition, confirmed by many undeniable original: "Irrefragable" arguments and miracles witnessed throughout the ages—it follows that we must obey God in everything without exception. He is our Sovereign Lord and Creator, to whom we owe ourselves and everything we possess. This is especially true since He has shown Himself in many ways to be the most perfect and powerful of all beings. Thus, He is both most able and most willing to reward our obedience with the greatest rewards—rewards that are like Himself, eternal. He has confirmed this and bound Himself to it through His Word and promise, which we Christians firmly believe, being convinced by infallible evidence.

From this source arises another Law besides the Law of Nature: the law that comes from the free will and pleasure of God, to which our own reason tells us we must be subject. Therefore, we may conclude with Marcus Aurelius original: "M. Antoninus": "He who acts unjustly is also impious" original: "Qui injustè agit Impius est".

Yet even the Law of Nature we have discussed—whether it relates to society or broader human affairs—can be rightly attributed to God, even though it flows from internal human principles. This is because it was originally His will that such principles be placed within us. John Chrysostom c. 347–407 AD; an influential Early Church Father. understood it this way: "When I say Nature, I mean God, for He is the author of Nature" original: "Cum Naturam dico, Deum dico, ipse enim Naturæ Artifex". Similarly, Chrysippus A Greek Stoic philosopher. and the Stoics claimed that Justice cannot be derived from any other source than Jupiter original: "Jove" himself. From this name, Jove, the Latin word for "Right" or "Law" original: "Jus" was very likely derived. Unless perhaps we would rather