is this difference in our approaches, however: that erudite scholar refers all the rights which he discusses to civil society and so he does not consider rights in the full scope in which they may be seen in the more comprehensive view of moral science presented here.
[The preface concludes with three short paragraphs which pertain exclusively to technical points in the original edition: whether or not to include material from other works of Pufendorf, on the numbering of the paragraphs, on the preparation of the index, etc. These paragraphs have no relevance for the present edition and for this reason they are not included here.
The preface is subscribed. …]
From my house in the college of Glasgow, December 27, 1723.
On Lasting Happiness and the Divine Law 1
Which treats some of the more general and fundamental points of moral doctrine which Pufendorf omitted or did not explain with sufficient clarity 2
1. It is natural for man to strive to be as happy as he can and to avoid misery so far as possible. It follows that he will use the faculties in which man excels so that his will may be determined to choose and perform those actions which he thinks will lead to his greatest happiness, and which will permit him most effectively to escape misery. And he will consider not only the good which he pursues and the evil he would avoid, but the reasonable expectation attending any action that it will lead to the one and not to the other.3
2. But man is also endowed with a faculty of reasoning which, when he employs it correctly, allows him to understand that he was created not by himself or for himself alone: that he and all he has derives from God, who is alone all that is both great and good. And since God has created all things and disposes them with supreme justice and wisdom for the manifestation of his glory, he must govern the human race to the same end, in a manner suitable to its nature.4
3. Man is able to recognize God as the source of all good things, and in light of his knowledge of the good to direct his actions by the power of his will. He is also able either so to arrange his actions as to testify to his love and veneration for his creator and Lord, and so in an active way to serve his glory; or on the other hand in such a way, that in betraying neglect or hatred of him, he obscures that glory, so far as he is capable of doing so.
4. That an agent of this kind may be directed to the glory of God agreeably with his nature, he must be so placed that his happiness is connected with the preservation of due subordination to God, and his misery with the violation of that subordination. Consequently, he can only acquire or preserve that happiness to which he constantly aspires by the original law of his nature, avoiding the misery which he no less shuns by the same law, when he signifies by his actions the highest esteem for the Deity, the most intense love, and the most devoted veneration.5 And so far as he turns aside from this norm (i.e., by actions or omissions which betray contempt, neglect, or hatred of God), so far he may wander from the path of his own happiness, and veer toward the corresponding misery. Man easily understands, therefore, that this condition has been given him by God. And if happiness and misery are not always dispensed in this life on these terms, he can quite clearly infer from this very fact that some future state of the soul is to be expected.6
5. Moreover, there is strong confirmation that each man has more regard for his own happiness, the more he gives evidence in his individual actions of a soul devoted to God. For the great and good God, as he is the supreme dispenser of every kind of happiness or misery for men, so is he also the unique object of the most consummate beatitude which can come to man. Man cannot achieve beatitude either in the consciousness of his own finite perfections, or in the possession of things of less value than himself, or in the contemplation of abstract truths. He can enjoy it only in an immediate vision of God himself which will last forever, a vision of God reconciled with him, and preserving him with fatherly care; and this is necessarily accompanied by the most ardent love and unspeakable joy.7
6. The desire which God has given man for the most consummate happiness is strong evidence that such beatitude is available to him if he perseveres in due subordination to God. But if he defects from that straight path (and each man finds within himself innumerable symptoms of such defection) and loses the right to obtain this beatitude, offered by divine grace, one must not conclude that the glory of the divine perfection in the determination of man’s eternal state will be diminished. Rather grace should be illustrated still more clearly, whether in mercifully restoring that lost beatitude or in inflicting a punishment, whose severity and duration may attest how great was the beatitude lost, and how great the offense of lèse-majesté against God.
7. It is not easy to determine from nature how far in this degenerate condition of the human race, any ordering of our actions can contribute to obtaining that beatitude or avoiding an equal misery. But it is clear enough that if any way is left to man to secure the one and avoid the other (and on this matter the kindly dispensation of divine providence toward the human race bids one not simply to despair altogether), each man is able to hope with some prospect of justice that he will obtain it the more he gives evidence of devoted affection toward the Deity in his individual actions. And even the least likelihood of obtaining infinite good or escaping infinite evil ought to have more influence with us than all the considerations opposed to it.
8. We are also led to the same conclusion by the fact that the human mind is fitted to feel the greatest pleasure and delight in actions which are most comformable to reason. Such actions are, above all, those which show love, esteem, and veneration for a most perfect object. By contrast we feel the greatest repining and remorse in their opposites. Hence it is rightly said from of old: virtue is its own reward, vice its own punishment.8
9. All the considerations we adduce seem to conspire to suggest that the key to the significance of actions within a man’s power to bring happiness and avoid misery lies in the evidence they give in individual actions of the most intense love and reverence for the great and good God, and scrupulous avoidance of anything that suggests the contrary sentiment.
10. In every duty which has reference to God and in which his approval is expected, the intention of the divine will is of the first importance; and the will of God demands certain actions of men as a sign of love and veneration of himself and interprets contrary actions as indications of contempt or hatred, connecting the offering of the one or the absence of the other with the happiness of man, and the commission of the one or the neglect of the other with his misery; and therefore that will, declared by suitable signs, is called the divine law.9 And from what has been said it is clear that this law must be recognized as the highest norm of human actions. The actions which the law requires as a sign of love and devoted affection toward God are said to be prescribed by law. Actions, on the other hand, which the law requires us to interpret as indications of contempt, neglect, or hatred toward God are said to be forbidden by law. He who performs prescribed actions because they are prescribed (and as so performed they are called morally good), or omits forbidden actions, because they are forbidden, is said to obey the law; but he who commits forbidden actions (which are usually called morally bad), or omits prescribed actions, is said to transgress or violate the law. If an action prescribed by law is done, by someone either in ignorance that it is prescribed, or without regard to the prescription, that action is said to be not formally but materially good.
11.
