The Whole Duty of Man, According to the Law of Nature. Samuel Pufendorf
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which will conduce much to a right Understanding of the Constitution of the Law of Nature, and for the better ascertaining its just Bounds and Limits. And this I have been the more ready to do, that I might on this occasion obviate the Pretences of some over-nice Gentlemen, who are apt to pass their squeamish Censures on this Sort of Learning, which in many Instances, is wholly separate from their Province.
Three Sciences by which Men come to a knowledge of their Duty.1
Now ’tis very manifest, that Men derive the Knowledge of their Duty, and what is fit to be done, or to be avoided in this Life, as it were, from three Springs, or Fountain-Heads; to wit, From the Light of Nature; From the Laws and Constitutions of Countries; And from the special Revelation of Almighty God.
From the First of these proceed all those most common and ordinary Duties of a Man; more particularly those that constitute him a sociable Creature with the Rest of Mankind: From the Second are derived all the Duties of a Man, as he is a Member of any particular City or Common-wealth:2 From the Third result all the Duties of a Christian Man.
And from hence proceed three distinct Sciences: The first of which is of the Law of Nature, common to all Nations; the second is of the Civil or Municipal Law peculiar to each Country, which is or may be as manifold and various as there are different States and Governments in the World; the third is Moral Divinity,3 as it is contra-distinct to that Part of Divinity, which is conversant in explaining the Articles of our Faith.
The difference between the Law of Nature, Civil Law and Moral Theology.
Each of these Sciences hath a peculiar Way of proving their Maxims, according to their own Principles. The Law of Nature asserts, that this or that Thing ought to be done, because from right Reason it is concluded, that the same is necessary for the Preservation of Society amongst Men.
The fundamental Obligation we lie under to the Civil Law is, that the Legislative Power has enacted this or that Thing.4
The Obligation of Moral Divinity lies wholly in this; because God, in the Sacred Scripture, has so commanded.
The Maxims of these three Sciences in no wise opposite or contradictory to each other.
Now, as the Civil Law presupposes the Law of Nature, as the more general Science; so if there be any thing contained in the Civil Law, wherein the Law of Nature is altogether silent, we must not therefore conclude, that the one is any ways repugnant to the other. In like manner, if in Moral Divinity some Things are delivered, as from Divine Revelation, which by our Reason we are not able to comprehend, and which on that Score are above the Reach of the Law of Nature; it would be very absurd from hence to set the one against the other, or to imagine that there is any real Inconsistency between these Sciences. On the other hand, in the Doctrine of the Law of Nature, if any things are to be presupposed, because so much may be inferred from Reason, they are not to be put in Opposition to those Things which the Holy Scripture on that Subject delivers with greater Clearness; but they are only to be taken in an abstracted Sense. Thus, for Example, from the Law of Nature, abstracted from the Account we receive thereof in Holy Writ, there may be formed an Idea of the Condition and State of the first Man, as he came into the World, only so far as is within the Comprehension of Human Reason. Now, *to set those Things in opposition to what is delivered in Sacred Writ concerning the same State, would be the greatest Folly and Madness in the World.
But as it is an easie Matter to reconcile the Civil Law with the Law of Nature; so it seems a little more difficult to set certain Bounds between the same Law of Nature and Moral Divinity, and to define in what Particulars chiefly they differ one from the other.
Upon this Subject I shall deliver my Opinion briefly, not with any Papal Authority, as if I was exempt from all Error by any peculiar Right or Priviledge, neither as one who pretends to any Enthusiastick Revelation; but only as being desirous to discharge that Province which I have undertaken, according to the best of my Ability. And, as I am willing to hear all Candid and Ingenuous Persons, who can inform me better; and am very ready to retract what I have said amiss; so I do not value those Pragmatical and Positive Censurers and Busie-bodies, who boldly concern themselves with Things which no ways belong to them: Of these Persons we have a very Ingenious Character given by Phaedrus: *They run about, says he, as mightily concerned; they are very busie even when they have nothing to do; they puff and blow without any occasion; they are uneasie to themselves, and troublesome to every body else.
The difference between the Law of Nature and Moral Theology.
1st. They differ in the Source from whence each derives its Principles.
Now the Chief Distinction, whereby these Sciences are separated from one another, proceeds from the different Source or Spring whence each derives its Principles; and of which I have already discoursed. From whence it follows, if there be some things, which we are enjoined in Holy Writ either to do or forbear, the Necessity whereof cannot be discover’d by Reason alone, they are to be looked upon as out of the Cognizance of the Law of Nature, and properly to appertain to Moral Divinity.
2d. Difference in the Manner whereby the Laws of them both are proposed.
Moreover, in Divinity the Law is considered as it has the Divine Promise annexed to it, and with Relation to the Covenant between God and Man; from which Consideration the Law of Nature abstracts, because the other derives it self from a particular Revelation of God Almighty, and which Reason alone could not have found out.
3d. Difference in the End and Design of them both.
But the greatest Difference between them is this; that the main End and Design of the Law of Nature is included within the Compass of †this Life only, and so thereby a Man is informed how he is to live in Society with the Rest of Mankind: But Moral Divinity instructs a Man how to live as a Christian; who is not only obliged to live honestly and virtuously in this World, but is besides in earnest Expectation of the Reward of his Piety after this Life; and therefore he has his Conversation in Heaven, but is here only as a Stranger and a Pilgrim. For although the Mind of Man does with very great Ardency pursue after Immortality, and is extremely averse to its own Destruction; and thence it was, that most of the Heathens had a strong Persuasion of the separate State of the Soul from the Body, and that then Good Men should be rewarded, and Evil Men punished; yet notwithstanding such a strong Assurance of the Certainty hereof, upon which the Mind of Man can firmly and entirely depend, is to be derived only from the Word of God. Hence it is that the Dictates of the Law of Nature are adapted only to Human Judicature, which does not extend it self beyond this Life; and it would be absurd in many respects to apply them to the Divine Forum, which concerns it self only about Theology.
4th Difference in respect to the Object of each of them.
From whence that also follows, that, because Human Judicature regards only *the external Actions of Man, but can no ways reach the Inward Thoughts of the Mind, which do not discover themselves by any outward Signs or Effects; therefore the Law of Nature is for the most part exercised in forming the outward Actions of Men. But Moral Divinity does not content it self in regulating only the Exterior Actions; but is more peculiarly intent in forming the Mind, and its internal Motions, agreeable to the good Pleasure of the Divine Being; disallowing those very Actions, which outwardly look well enough, but proceed from an impure and corrupted Mind. And this seems to be the Reason why the Sacred Scripture doth not so frequently treat of those Actions, that are under certain Penalties by Human Laws, as it doth of those, which, as Seneca expresses it, *are out of the Reach of any such Constitutions. And this will manifestly appear to those, who shall carefully consider the Precepts and Virtues that are therein inculcated; altho’, as even those Christian Virtues do very much dispose the Minds of Men towards the maintaining of mutual Society; so likewise Moral Divinity does mightily promote the Practice of all the main Duties that are enjoyn’d us in our Civil Deportment: So that, †if you should observe any one behave himself like a restless and troublesome Member in the Common-wealth, you may fairly conclude, that the Christian Religion has made but a very slight Impression on that Person, and that it has taken no Root in his Heart.
In regard to the Law of Nature we are to consider Man, in the depraved State he has been, since