Meditation 9.1

1. Whosoever does injustice commits sin; for Universal Nature having made reasonable creatures for the sake of one another, to benefit each other according to desert but in no wise to do injury, manifestly he who transgresses her will sins against the most venerable of the gods, because Universal Nature is a nature of what is, and what is is related to all that exists.

And further, he who lies sins in regard to the same divine being, and she is named Truth and is the first cause of all truths. Now he who lies voluntarily commits sin in so far as by deceit he does injustice, and he who lies involuntarily sins, in so far as he is discordant with Universal Nature and creates disorder by fighting against the natural order of the Universe; for he who is carried of himself counter to truth docs so fight, since he had before received from Nature aptitudes by neglecting which he is now not able to distinguish falsehood from truth.

Moreover, he who runs after pleasures as goods and away from pains as evils commits sin; for being such a man he must necessarily often blame Universal Nature for distributing to bad and good contrary to their desert, because the bad are often employed in pleasures and acquire what may produce these, while the good are involved in pain and in what may produce this.

And further, he who fears pains will sometimes fear what is to come to pass in the Universe, and this is at once sinful, while he who pursues pleasures will not abstain from doing injustice, and this is plainly sinful. But those who wish to follow Nature, being like-minded with her, must be indifferent towards the things to which she is indifferent, for she would not create both were she not indifferent towards both. Whosoever, therefore, is not himself indifferent to pain and pleasure, death and life, honour and dishonour, which Universal Nature employs indifferently, plainly commits sin.

And by 'Universal Nature employing these indifferently', I mean that in the natural order they happen indifferently to what comes to pass and follows upon an original impulse of Providence, whereby from an original cause it had an impulse to this world order, having conceived certain principles of what should come to be, and appointed powers generative of substances and changes and successions of the like kind.