of things are eternal, and that there are propositions of eternal truth; consequently that the essences of things and the truth of the first principles are immutable.  That is to be understood not only of theoretical but also of practical first principles, and of all the propositions that contain the true definition of creatures.  These essences and these truths emanate from the same necessity of nature as the knowledge of God.  Since therefore it is by the nature of things that God exists, that he is all-powerful, and that he has perfect knowledge of all things, it is also by the nature of things that matter, the triangle, man and certain actions of man, etc., have such and such properties essentially.  God saw from all eternity and in all necessity the essential relations of numbers, and the identity of the subject and predicate in the propositions that contain the essence of each thing.  He saw likewise that the term just is included in these propositions:  to esteem what is estimable, be grateful to one’s benefactor, fulfil the conditions of a contract, and so on, with many others relating to morals.  One is therefore justified in saying that the precepts of natural law assume the reasonableness and justice of that which is enjoined, and that it would be man’s duty to practise what they contain even though God should have been so indulgent as to ordain nothing in that respect.  Pray observe that in going back with our visionary thoughts to that ideal moment when God has yet decreed nothing, we find in the [243] ideas of God the principles of morals under terms that imply an obligation.  We understand these maxims as certain, and derived from the eternal and immutable order:  it beseems the rational creature to conform to reason; a rational creature conforming to reason is to be commended, but not conforming thereto is blameworthy.  You would not dare to deny that these truths impose upon man a duty in relation to all acts which are in conformity with strict reason, such as these:  one must esteem all that is estimable; render good for good; do wrong to no man; honour one’s father; render to every man that which is his due, etc.  Now since by the very nature of things, and before the divine laws, the truths of morality impose upon man certain duties, Thomas Aquinas and Grotius were justified in saying that if there were no God we should nevertheless be obliged to conform to natural law.  Others have said that even supposing all rational beings in existence were to perish, true propositions would remain true.  Cajetan maintained that if he remained alone in the universe, all other things without any exception having been destroyed, the knowledge that he had of the nature of a rose would nevertheless subsist.’