 In recognizing how far law and the legitimacy of public authorities and social structures rest on the role of both in furthering the ends of God’s creation, there is an important connection between Luther’s ethics and social philosophy and the theistic natural law tradition. Moreover, Luther forms part of this tradition in frequently arguing on the basis of Paul’s statement in Romans 2:15, that this natural law “is written in the depth of the heart and cannot be erased” (Against the Antinomians WA 50:471/LW 47:110), so that human beings are naturally born with a knowledge of fundamental moral precepts, which are accessible to us through reason and felt through conscience. However, the Fall has impacted on this knowledge, which is why there can also be a place for a law that is revealed to us, as Moses did to the people of Israel, and preached on that basis, though in doing so what is revealed does not provide us with a new law, but reawakens our awareness of the law that is written on our  hearts.[38]  Furthermore, while the decalogue is fundamental and  eternal,[39]  other aspects of the law of Moses are more context specific and require further  elaboration.[40]  In some discussions, however, Luther distinguishes between the natural law which applies and is known to all and which “even the heathen, Turks, and Jews have to keep if there is to be any peace or order in the world”, and “the law of Christ, and of the gospel, which is not binding on the heathen”, and which requires more than the former law, such as love of the enemy and the willingness “to give up life and property, and let whoever takes it have it”, and thus if necessary to set aside temporal goods (Admonition to Peace, 1525, WA 18:307–311/LW 46:27–29).