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29-Jul-2017 15:00

This thinking and willing being is the Creator and Regulator of all things, God Himself.

It may be said that the natural forces and tendencies placed in the nature of creatures, are themselves the law, the permanent expression of the will of the Eternal Observer Who influences creatures and guides them to their appointed ends, not by merely external influences but by their innate inclinations and impulses. In a stricter and more exact sense law is spoken of only in reference to free beings endowed with reason.

The word law is used in this latter sense when it is asserted that a natural law has been changed or suspended by a miracle.

For the miracle does not change the nature of things or their constant tendency; the Divine power simply prevents the things from producing their natural effect, or uses them as means to attaining an effect surpassing their natural powers.

That the Divine laws must of necessity be reasonable and just is self-evident, for the will of God is essentially holy and just and can only command what is in harmony with the Divine wisdom, justice, and holiness.

Human laws however, must be subordinate to the Divine law, or at least, must not contradict it, for human authority is only a participation in the supreme Divine power of government, and it is impossible that God could give human beings the right to issue laws that are unreasonable and in contravention of His will.

But even in this sense the expression law is used sometimes with a wider, sometimes with a more restricted meaning.

By law are at times understood all authoritative standards of the action of free, rational beings.

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The laws which govern light, heat, and electricity are known today.In this sense the rules of the arts, poetry, grammar, and even the demands of fashion or etiquette are called laws.This is, however, an inexact and exaggerated mode of expression.All bodies are subject, for example, to the law of inertia, i.e.

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they persist in the condition of rest or motion in which they may be until an external cause changes this condition.

The natural tendency to a determinate manner of activity on the part of creatures that have neither the power to think nor to will can be called law for a twofold reason : first, because it forms the decisive reason and the controlling guide for the activities of such creatures, and consequently as regards irrational creatures fulfills the task which devolves upon law in the strict sense as regards rational beings; and further, because it is the expression and the effect of a rational lawgiving will.