IV.—­His Moral Code is arrived at by a somewhat elaborate deduction from the great Law of Nature enjoining Benevolence or Promotion of the Common Good of all rational beings.

This Common Good comprehends the Honour of God, and the Good or Happiness of Men, as Nations, Families, and Individuals.

The actions that promote this Common Good, are Acts either of the understanding, or of the will and affections, or of the body as determined by the will.  From this he finds that Prudence (including Constancy of Mind and Moderation) is enjoined in the Understanding, and, in the Will, Universal Benevolence (making, with Prudence, Equity), Government of the Passions, and the Special Laws of Nature—­Innocence, Self-denial, Gratitude, &c.

This he gets from the consideration of what is contained in the general Law of Nature.  But the obligation to the various moral virtues does not appear, until he has shown that the Law of Nature, for procuring the Common Happiness of all, suggests a natural law of Universal Justice, commanding to make and preserve a division of Rights, i.e., giving to particular persons Property or Dominion over things and persons necessary to their Happiness.  There are thus Rights of God (to Honour, Glory, &c.) and Rights of Men (to have those advantages continued to them whereby they may preserve and perfect themselves, and be useful to all others).

For the same reason that Rights of particular persons are fixed and preserved, viz., that the common good of all should be promoted by every one,—­two Obligations are laid upon all.

(1) Of GIVING:  We are to contribute to others such a share of the things committed to our trust, as may not destroy the part that is necessary to our own happiness.  Hence are obligatory the virtues (a) in regard to Gifts, Liberality, Generosity, Compassion, &c.; (b) in regard to Common Conversation or Intercourse, Gravity and Courteousness, Veracity, Faith, Urbanity, &c.

(2) Of RECEIVING:  We are to reserve to ourselves such use of our own, as may be most advantageous to, or at least consistent with, the good of others.  Hence the obligation or the virtues pertaining to the various branches of a limited Self-Love, (a) with regard to our essential parts, viz., Mind and Body—­Temperance in the natural desires concerned in the preservation of the individual and the species; (b) with regard to goods of fortune—­Modesty, Humility, and Magnanimity.

V.—­He connects Politics with Ethics, by finding, in the establishment of civil government, a more effectual means of promoting the common happiness according to the Law of Nature, than in any equal division of things.  But the Law of Nature, he declares, being before the civil laws, and containing the ground of their obligation, can never be superseded by these.  Practically, however, the difference between him and Hobbes comes to very little; he recognizes no kind of earthly check upon the action of the civil power.