The Online Library of Liberty

A project of Liberty Fund, Inc.

• Introduction
• Acknowledgments
• Abbreviations
• General Note
• Advertisement By the Translator.
• Juventuti Academicae Salutem.
• To the Students In Universities.
• Philosophiae Moralis Institutio Compendiaria With a Short Introduction to Moral Philosophy
• Philosophiae Moralis Institutio Compendiaria
• Liber I: Ethices Elementa.
• Caput I: De Hominis Natura Ejusque Partibus.
• Caput II: De Summo Bono Et Virtute.
• Caput III: De Variis Virtutum Divisionibus.
• Caput IV: De Virtutibus Et Officiis Erga Deum.
• Caput V: De Officiis Erga Alios Homines Exercendis.
• Caput VI: De Officiis Cujusque Erga Se, Et De Animi Cultura.
• 1 {caput VII: De Virtutis Studio Excitando Et Retinendo.
• Liber II: Jurisprudentiae Naturalis Elementa.
• Caput I: De Lege Naturali.
• Caput II: De Juris Natura Et Divisionibus.
• Caput III: De Virtutum Et Vitiorum Gradibus, Inter Se Comparatis{; Iisque Quae Speciem Moralem Afficiunt}.
• Caput IV: De Jure Privato Naturali.
• Caput V: De Jure Adventitio Reali, Et Rerum Dominio.
• Caput VI: De Dominii Acquirendi Rationibus.
• Caput VII: De Jure Derivato, Ejusque Causis.
• Caput VIII: De Dominii Transferendi Rationibus, Per Contractus, Successiones, Aut Testamenta.
• Caput IX: De Contractibus.
• Caput X: De Sermocinantium Officiis.
• Caput XI: De Jurejurando Et Votis.
• Caput XII: De Rerum Pretio.
• Caput XIII: De Variis Contractuum Generibus Post Pretia Rerum Constituta.
• Caput XIV: De Obligationibus Quasi Ex Contractu Ortis.
• Caput XV: Jura Ex Damno Dato, Atque Ex Aliorum Injuriis Orta. Jura Belli.
• Caput XVI: De Jure Extraordinario Ex Necessitate, Omniumque Jure Communi.
• Caput XVII: De Juris Interitu. De Litibus In Libertate Dirimendis, Et Interpretatione.
• Liber III: Oeconomices Et Politices Elementa.
• Caput I: De Conjugio.
• Caput II: De Parentum Et Liberorum Officiis.
• Caput III: De Herorum Et Servorum Jure.
• Caput IV: De Civitatum Origine Et Causis.
• Caput V: De Interna Civitatum Structura, Et Summi Imperii Partibus.
• Caput VI: De Variis Rerumpublicarum Formis.
• Caput VII: De Summi Imperii Jure, Ejusque Acquirendi Rationibus.
• Caput VIII: De Legibus Condendis, Et De Jurisdictione.
• Caput IX: De Jure Belli.
• Caput X: De Foederibus, Legatis, Et Civitatum Interitu [deletione].
• A Short Introduction to Moral Philosophy.
• Book I: The Elements of Ethicks.
• Chapter I: Of Human Nature and Its Parts.
• Chapter II: Concerning the Supreme Good.
• Chapter III: Concerning the Chief Divisions of Virtue.
• Chapter IV: Our Duties Toward God.
• Chapter V: Our Duties Toward Mankind.
• Chapter VI: Concerning Our Duties Toward Ourselves, and the Improvement of the Mind.
• Chapter VII: Some Practical Considerations to Excite and Preserve the Study of Virtue.
• Book II: Elements of the Law of Nature.
• Chapter I: Of the Law of Nature.
• Chapter II: Of the Nature of Rights, and Their Several Divisions.
• Chapter III: Concerning the Various Degrees of Virtue and Vice, and the Circumstances On Which They Depend.
• Chapter IV: Concerning the Natural Rights of Individuals.
• Chapter V: Of Real Adventitious Rights and Property.
• Chapter VI: The Methods of Acquiring Property.
• Chapter VII: Of Derived Property.
• Chapter VIII: The Methods of Transferring Property, Contracts, Succession, Testaments.
• Chapter IX: Of Contracts In General.
• Chapter X: Our Obligations In Speech.
• Chapter XI: Of Oaths and Vows.
• Chapter XII: Concerning the Values Or Prices of Goods.
• Chapter XIII: Of the Several Sorts of Contracts.
• Chapter XIV: * Obligations Resembling Those From Contracts.
• Chapter XV: Of Rights Arising From Damage Done, and the Rights of War.
• Chapter XVI: Extraordinary Rights In Cases of Necessity, and the Common Rights of Mankind.
• Chapter XVII: How Rights and Obligations Cease: How Controversies Are to Be Decided In Natural Liberty: and the Rules of Interpretation.
• Book III: The Principles of Oeconomicks and Politicks.
• Chapter I: Concerning Marriage.
• Chapter II: The Duties of Parents and Children.
• Chapter III: The Rights of Masters and Servants.
• Chapter IV: The Original of Civil Government.
• Chapter V: The Internal Structure of States: and the Several Parts of Supreme Power.
• Chapter VI: Of the Various Plans of Government.
• Chapter VII: The Rights of the Supreme Power: and the Methods of Acquiring It.
• Chapter VIII: Of Civil Laws and Their Execution.
• Chapter IX: The Laws of War.
• Chapter X: Of Treaties and Ambassadors, and the Entire Dissolution of States.
• Bibliography of Modern Literature

CHAPTER IV

Our Duties toward God.

I. Piety consists in these two essential parts, first in just opinions {and sentiments} concerning God, and then in {affections and} worship suited to them.1

The just opinions concerning God are taught in <that part of pneumatology that is called> natural Theology or Metaphysicks: to wit, that the Deity is the original independent Being, compleat in all possible perfection, of boundless power, wisdom and goodness, the Creator, Contriver and governor of this world, and the inexhaustible source of all Good. We take these principles as granted in treating of Morals, and inquire what affections of soul, what worship internal or external is suited to them.2

The inward sense {of the heart}3 must shew at once, that this preeminence and infinite grandeur of the original cause of all, ought to be entertained with the highest admiration and praise and submissive veneration of soul: and since there’s no desire more becoming the rational nature than that of knowledge, and of discovering the {natures and} causes of the greatest subjects, no occupation of the mind can be more honourable, or even delightful, than studying to know <God and reverently surveying> the divine perfections: nor indeed without ascending to the knowledge of the supreme Excellency, can these honourable intellectual powers we are endued with find a proper object fully to exercise and satisfy them.

II. As to the moral Attributes of God: that original and most gracious Power which by its boundless Force, Goodness, and Wisdom has formed this Universe <with the greatest skill>, granting to each being its proper nature, powers, senses, appetites, or reason, and even moral excellencies; and with a liberal hand supplying each one with all things conducive to such pleasure and happiness as their natures can receive; this Power, I say, should be acknowledged with the most grateful affections, with generous love, and the highest praises and thanksgiving; and with a joyful hope and confidence, purified from all {vanity,} pride, or arrogance, {since we are such dependent creatures, who owe to it all we enjoy}.

If we more fully consider the divine Goodness and moral Perfection; that the Deity must delight in all virtue and goodness; that he must approve and love all good men: this will suggest to all such still more joyful hopes, with an higher and more delightful confidence and trust, and more ardent love of virtue and of the Deity. Hence will arise a stable security and tranquillity of the soul, which can commit it self and all its concerns to the divine Providence. Hence also a constant endeavour to imitate the Deity, and cultivate in ourselves all such affections as make us resemble him; with a steddy purpose of exerting all our powers in acting well that part which God and nature has assigned us, whether in prosperity or adversity.

Such contemplations of the venerable and adorable Excellency and gratuitous Goodness of God, whom every good man regards as the witness and approver of his actions, will lead us to an ultimate resting in virtue: that highest purity of it, by which we look upon [conformity to the divine Will] [the imitation and love of God], the discharging the duty assigned us by him, and performing our part well, as [the chief good, the chief] [the whole or the most important and desirable] fruit of virtue. Nor without this knowledge of the Deity, and these affections, can a good benevolent heart find any sure ground of hope and security, either as to it self or the dearest objects of its affection, or as to the whole state of the universe. Nor can the virtuous mind, which extends its affectionate concerns to all mankind, or the love <and praise> of moral excellence it self, ever be satisfied and at rest, unless it be assured that there’s some excellent Being complete in every perfection, in the knowledge and love of which, with a prospect of being beloved by it, it can fully acquiesce, and commit it self and the dearest objects of its cares, and the whole of mankind to his gracious providence with full security.4

And altho’ there’s none of human race who are not involved in manifold weaknesses<, vices,> and disorders of soul, none who upon reflection won’t find themselves intangled in many errors and misapprehensions about matters of the greatest importance {to the true happiness of life}; and in the guilt of manifold crimes committed against God and our fellow-creatures; on account of which they may justly dread {the divine justice, and apprehend} some impendent punishments: yet such is the divine goodness and clemency; with such long-suffering and mercy has he continued for many ages to exercise his gracious providence about weak corrupted mortals, that such as sincerely love [worship] him, and desire, as far as human weakness can go, to serve him with duty {and gratitude}, need not entirely lose hopes of his favour. Nay they have some probable ground to expect, that God will be found propitious and placable to such as repent of their sins and are exerting their utmost endeavours in the pursuits of virtue; and that his infinite wisdom {and goodness} will find out some method of exercising his mercy toward a guilty world, so as not to impair the authority of his laws and the sanctity of his moral administration, {tho’ human wisdom should never particularly discover it}. And further, what is sufficient for our purpose in the present question can admit of no debate; that the perfection of virtue, must constitute our supreme felicity; and that the ardent desires, and sincere efforts to attain it, cannot fail of a most important effect, either in obtaining compleat felicity, {or at least some lower degree of it,} or a great alleviation of misery.5

The sublimer powers of the soul of their own nature lead us to the Deity: as they are derived from him, they powerfully draw us back to him again. Our high powers of reason, our benevolent affections of the more extensive kinds, and our natural sense and love of [moral excellence] [what is right and honourable], have all this natural tendency. By these bonds all rational beings are as it were connected with and affixed to the Deity, if they have any care to cultivate these higher powers. Nor is the spring of this divine love the mere prospect of our own felicity to be found in him: for from our natural sense and approbation of moral excellence, wheresoever it is discovered, there must arise a disinterested love and veneration, detached from all considerations of our own interests.

And further since all the more lively affections of the soul naturally display themselves in some natural expressions, and by this exercise are further strengthned; the good man must naturally incline to employ himself frequently and at stated times in some acts of devotion, contemplating and adoring the divine excellencys; giving thanks for his goodness; humbly imploring the pardon of his transgressions; expressing his submission, resignation, and trust in God’s Providence; and imploring his aid in the acquisition of virtue, and in reforming his temper, that he may be furnished for every good work. For the frequent meditation upon the supreme and perfect model of all goodness must powerfully kindle an ardent desire of the same {in every ingenuous heart}.

But here we must avoid any imaginations that our piety or worship can be of any advantage to the Deity, or that he requires it of us, for any interest of his own. ’Tis rather our own interest that is promoted by it, and ’tis for our sakes that God enjoins it; that we may obtain the truest felicity, and excellence, and the purest joys. By entertaining these sentiments concerning the worship of God, we shall be secured from both the extremes, of impiety on one hand, which consists in a neglect and contempt of all religious worship; and superstition on the other, which is an abject dread of a cruel or capricious Dæmon men form to themselves, which they conceive appaisable by savage or fantastick rites.6

III. Hitherto we have treated of internal worship. But our nature scarcely relishes any thing in solitude; all our affections naturally discover themselves before others, and infect them as with a contagion. This shews that God is not only to be worshipped in secret, but [openly] in publick; which also tends to increase our own devotion, and to raise like sentiments in others, and makes them thus partakers of this sublime enjoyment.7 This social worship {is not only the natural result of inward piety, but} is also recommended by the many advantages redounding from it; as it has a great influence in promoting a general piety: and from a general sense of religion prevailing in a society all its members are powerfully excited to a faithful discharge of every duty of life, and restrained from all injury or wickedness. And hence it is that mankind have always been persuaded, that religion was of the highest consequence to engage men to all social duties, and to preserve society in peace and safety.8

The external worship must be the natural expressions of the internal devotion of the soul; and must therefor consist in celebrating the praises of God, and displaying his perfections to others; in thanksgivings, and expressions of our trust in him; in acknowledging his power, his universal Providence and goodness, by prayers <in solemn assemblies> {for what we need}; in confessing our sins, and imploring his mercy <and forgiveness>; and finally in committing ourselves entirely to his conduct, government, and correction, with an absolute resignation.9

Where such devout sentiments [doctrines] are cherished, and affections suitable to them, there must be kindled an ardent desire of inquiring into all indications of the Divine will. And whatever discoveries we find made of it, whether in the very order of nature, or by any supernatural means, which some of the wisest of the Heathens [the best philosophers] seem to have expected, the good man will embrace them with joy.

[1. ]Cf. Pufendorf, De officio 1.4.1.

[2. ]For a detailed account of God’s attributes, see Synopsis 3.2–4, pp. 97–114 and System 1.9, vol. I, pp. 168–208.

[3. ]This sense is the internal sense explored in the Inquiry on beauty (V. 18–21).

[4. ]See System 1.10.4, vol. I, pp. 215–16.

[5. ]This paragraph was added in 1745 and bears witness to Hutcheson’s rather anticalvinistic attitude toward grace and election.

[6. ]This paragraph was added in 1745. See System 1.10.5, vol. I, p. 218.

[7. ]See System 1.10.4, vol. I, pp. 217–18.

[8. ]This short paragraph is a substitute for Pufendorf’s long discussion on the absolute necessity of religion for the security of the state.

[9. ]See System 1.10.4, vol. I, p. 218.