Front Page Titles (by Subject) AXIOM II: Any person whatsoever can effectively, or with the obligation to perform them, enjoin on someone subject to himself those things to which his authority over the other extends itself. - Two Books of the Elements of Universal Jurisprudence
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AXIOM II: Any person whatsoever can effectively, or with the obligation to perform them, enjoin on someone subject to himself those things to which his authority over the other extends itself. - Samuel von Pufendorf, Two Books of the Elements of Universal Jurisprudence 
Two Books of the Elements of Universal Jurisprudence, translated by William Abbott Oldfather, 1931. Revised by Thomas Behme. Edited and with an Introduction by Thomas Behme (Indianapolis: Liberty Fund, 2009).
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Any person whatsoever can effectively, or with the obligation to perform them, enjoin on someone subject to himself those things to which his authority over the other extends itself.
1. That a man can conform his actions to a definite norm is due to the fact that he has received as his lot from nature such a mind as does not necessarily act always in one way, but may be turned to either side of a contradiction. But, that he is also bound to it, comes from the circumstance that, aside from the general dominion of God, the condition of human nature ordered also the establishment of sovereign powers of men over one another, which can bring upon those whom they embrace, the necessity of determining their actions in a definite fashion. Now a certain action becomes necessary for a man in consequence of the authority of a superior, who, when he has declared what he wants done or not done by the other person, has such strength that he can compel him by the fear of some evil, if perhaps he shrinks from doing those things or can certainly inflict some evil upon him if he violates the orders. For otherwise no obligation can dispose a man to this, namely, that he be altogether unwilling or unable to do something, that is to say, that he no longer enjoy the natural liberty of contrariety or contradiction; but this liberty at least is always left him, namely, that he can elect either obedience, or else the risk of undergoing punishment.
2. Now, as a matter of fact, the authority from which obligations are fit to be generated resolves its efficacy ultimately into nothing but the force or faculty of inflicting punishment. For all other things bind the will with a bond too weak to be able to temper it to a stable harmony of its actions. A man’s own decisions hold him no longer than it suits him. The hope of future good moves most men too languidly for them to be willing to undertake present labours or neglect present advantages. And you find very few who, when nothing but praise for obedience attends upon the man who acts, and no evil but the reputation for disobedience attends upon the man who neglects, would be willing to act always in a uniform manner, and, indeed, for the most part, contrary to the inclination of the will, merely so as to be said to have obeyed a second person steadfastly. Finally, the force of all commands [imperiorum] is precarious, unless the commander [imperans] be possessed of strength of such a kind that he can bring upon the other, when disobedient, a more grievous evil than the inconvenience of necessarily undertaking to do his bidding is judged to be.
3. And, of a truth, so that a man may not be able to complain that wrong has been done him when he is compelled to adapt himself to the free choice of a second person, it is necessary that the authority in question also be legitimate, that is to say, that it be derived and constituted from the expressed or with probability presumed will of him over whom command is exercised. For, on account of the natural equality of men among one another, about which we shall later have more to say,1 authority over a second person cannot come to one except by the consent of that second person, which consent is expressly signified either in a pact, as in civil subjection, or is presumed from a tacit pact, as it were, as comes about in servitude following a state of war, and in filial subjection.2 But, in truth, when once the authority of a second person has been established by our consent, although afterwards the same begins to displease us, it can no longer be refused, because the other has now acquired a right which the law of nature has by no means allowed to be taken from him against his will.
4. Now for the rest, no one can effectually enjoin anything by way of a precept upon a second person over whom he has no measure of legitimate authority. For, however one may by force alone, without any consent on his part, hold him bound for a season, nevertheless, whenever a favourable occasion smiles upon him, he will be able rightfully to throw off the yoke and assert his freedom; a thing which is not at all permissible to those who have consented to their own subjection. For the rest, from the axiom stated above flow the following consequences, which extend over the whole subject-matter of law: Whatever the law bids is to be done. Whatever the law forbids is to be left undone. Any one whatsoever is bound to do the bidding of him who has authority over him, as far as that authority extends.
[1. ] See bk. II, Observ. 4, §22.
[2. ] See bk. II, Observ. 5, §§2ff.