Pufendorf: On the Duty of Man and Citizen according to Natural Law

1. So far as man's duty to God can be traced out on the basis of natural reason, it has no more than two articles: first, to have right notions of God, and secondly, to conform our actions to His will. Hence natural religion consists of theoretical propositions and practical propositions.

2. Of all the notions which everyone must hold about God, the first is a settled conviction that God exists, that is, that there really is a supreme and first being on whom this universe depends. This has been most plainly demonstrated by philosophers from the Subordination of causes which must find an end in some first thing, from motion, from reflection on the fabric of the universe, and by similar arguments. Claiming not to understand these arguments is no excuse for atheism. For since this conviction has been a constant possession of the whole human race, anyone who wished to overthrow it would not only have to produce a solid refutation of all the arguments which prove God's existence, but also come forward with more convincing reasons for his own position. At the same time, since the salvation of the human race has been believed hitherto to depend on this conviction, he would also have to show that atheism would be better for the human race than to maintain a sound worship of God. Since this cannot be done, we must heartily detest and severely punish the impiety of all who make any attempt whatever to shatter that conviction.

3. The second notion is that God is the Creator of this universe. For since it is self-evident that all this world did not come into existence of itself, it must have a cause and that cause is what we call God.

It follows from this that it is an error to prattle about nature (as people do from time to time) as the final cause of all things and all effects. For if the word ‘nature’ is meant to be taken as the causal efiicacy and power of action which is observed in things, it surely gives evidence itself of its author, God; so far is nature's power from lending support to any argument in denial of God. If, however, by ‘nature’ is meant the supreme cause of all things, it is a kind of fastidious profanity to avoid the plain, accepted term, God.