his servants, so devout affection for God, whom we cannot benefit or harm, is appropriately shown by exercising the greatest benevolence and beneficence we can toward his rational creatures, so far as they bear his image and are not contrary to him.
4. But, to bring this rule closer to practice, we must note two things. First, no consideration suggests that there are other rational creatures apart from men, whom men by any actions of theirs can either help or harm; much less can any loss or harm be inflicted on these others by the greatest happiness which men can procure for other men. Hence it follows, in the rule or summary of mediate duties given above, that for the universal system of rational creatures we may substitute the whole human race. We note, secondly, that there is no consideration which suggests that the greatest benefits which men can procure for men oppose the illustration of divine glory. For although the facts themselves proclaim only too obviously that the human race has fallen away from God, and has rendered itself liable to his righteous retribution, yet the whole series of divine dispensations toward the human race seems to prove that men are still in a state of probation and have not yet been thrust into the eternal abyss of the penal state while they live on earth. Furthermore, the good things which attend man’s state on this earth far exceed the ills mixed in with them (apart from sin), and would exceed them much more if individual men did not fail themselves and other men. So individuals, by doing the duties of which they are capable, will afford to themselves and to other men a richer use of the good things which the divine kindness has placed in their power, and will also obtain the best hope they can have of future goods. And thus far from hindering the manifestation of divine glory, they must very much contribute to proclaiming the praises of the wisdom and munificence of God.
5. Thus we deduce the second fundamental precept of Natural Law which embraces mediate duties (as the first embraced immediate duties). It is that each man should promote, so far as it is in his power, the common good of the whole human race, and, so far as this allows, the private good of individuals.
6. To answer the more particular question, by what actions one may promote the interests of the human race, one must split the second general precept into two which are directly subordinate to it. For in the first place there are certain things a man can do which benefit him or others but do not hurt anyone else’s interests; there is no room for doubt that such actions contribute to the common good of the human race. For what is of benefit to one part of the system, without harm or loss to any other part, is undoubtedly of benefit to the whole system. Since innumerable duties belong specifically to this class, which each man has a daily opportunity of doing for himself; and since duties which are to be done to others in any case can without difficulty be assigned to the precept of sociability, it is enough to say that the precepts given above entail the first subordinate precept which lays down that each man should take care to promote his own interest without harming others. Here belong the duties expounded at chapter 7, pp. 59 ff., which includes Supplement III.
7. But it happens often enough that the interests of different men, including our own and those of others, conflict, so that we are not able to do good to all men at the same time. In this case, it may not be quite clear what kind of action is more useful for the human race as a whole. There is a place therefore for the reasoning which Pufendorf uses in his third chapter. Pufendorf argues that the nature of men is so constituted that, on the one hand, individuals need the help of others (1) to preserve their lives (and every individual has an acute concern and anxious devotion to his own life), and (2) to lead their lives agreeably (on this compare Cicero, On Duties, bk. II, ch. 3 and 4).3 On the other hand, men are endowed, above all other animals, with the ability to be of assistance to others and are at the same time disposed to do so (see Cumberland, On the Laws of Nature, ch. II, sec. 23 ff.).4
By the same token, the constitution of human nature is such that men can abuse all these prerogatives of their nature to hurt each other in a very effective manner, and are liable to attacks of provocation which incite them to do so. It follows from this that it is necessary for the safety of the human race that it be sociable, that is, that men readily unite with one another, and behave with due consideration not for self alone but also for others. And by this union, individuals, insofar as it is in them, may obtain and encourage mutual benevolence and mutual trust. These are the two hinges on which depends the willing performance of all those mutual duties which tend to the preservation of human life and the improvement of its advantages.
8. So, from the general precept of promoting the common good of the human race, this second subordinate precept is deduced: sociability is to be cultivated and preserved by every man, so far as in him lies; that is, social inclination and social life are to be encouraged and promoted by every man, so far as it is in his power, both in himself toward others, and in others toward himself, and in all men toward each other mutually.
9. By this train of reasoning, sociability is not subordinated to self-love. It is not necessary to consider here whether the objection which Titius5 makes against Pufendorf is right or wrong. For we do not say that each man ought to live sociably only because he cannot otherwise be secure. We say that because social life is necessary to the safety and preservation from harm of the human race as a whole, and every violation of it tends to its harm, therefore each man ought to do his part, so far as he can, to encourage and strengthen it.
10. Our method makes it unnecessary to give a lengthy argument for the divine authority of these precepts. For we have shown above that it pertains to the showing of love and veneration toward God that each man should try to benefit the human race so far as he can. And it is likewise convincingly shown that innocuous care for oneself and sociability make for the common good of the human race. And therefore it is quite evident that God requires both from men as a sign of due sentiment toward him and that he intends to reward performance of the relevant duties, or at least punish their neglect and violation. Moreover since we learn these things from the nature which God has made for man’s contemplation, by using the reason which He has also given us, it is clear that the same considerations by which we argued for the divine authority of natural law in general (p. 28) are abundantly evident in these general precepts, and consequently in all the derivations from them.
11. Furthermore, that there is a sanction to these precepts is proven not only by those general reasons by which, at pp. 21–24, we demonstrated that it is in a man’s highest interest to obey every precept derived from the Divine Law, but also because reason and daily experience confirm the special rewards which flow from the observation of these precepts and the penalties which naturally flow from their violation. It is unnecessary to point these out in the case of a man’s duties toward himself. As for the social duties which we do for others, they are naturally followed by serenity of mind and a healthy state of the body (which even apart from consideration of moral good, usually accompanies kindly and agreeable sentiments), benevolence to other men, and the security which frequently arises from it. The contrary actions are frequently succeeded by perpetual anxiety (which is accompanied by emotions which even undermine the health of the body), by contempt or hatred for other men, and by the innumerable dangers that arise from them. Consult Cicero, On Duties, book II, where he inculcates these points at length. And because these sentiments are connected by a kind of natural entailment with observation of or contempt for the law of sociability, they have the same status as rewards or punishments seeing that this natural connection itself was established by God, the author both of nature and of the natural law.
12. As the basis of the natural laws we place not one fundamental precept, as Pufendorf does, but three: that God is to be worshipped; that each man should pursue his own interest without harming others; and that sociability should be cultivated. To the first of these we refer the duties which are to be performed directly toward God; to the second those duties of man toward himself which do not conflict with the interest of any other person; and to the third, all the duties of a man toward other men, as well as such duties toward himself as a man should only do after he has fully satisfied the demands of sociability, as they are prejudicial
