But what he is far more concerned to prove is, that benevolence of all to all accords best with the whole frame of nature, stands forth with perfect evidence, upon a rational apprehension of the universe, as the great Law of Nature, and is the most effectual means of promoting the happiness of individuals, viz., through the happiness of all.
III .-- Happiness is given as connected with the most full and constant exercise of all our powers, about the best and greatest objects and effects that are adequate and proportional to them; as consisting in the enlargement or perfection of the faculties of any one thing or several.

Here, and in his protest against Hobbes's taking affection and desire, instead of Reason, as the measure of the goodness of things, may be seen in what way he passes from the conception of Individual, to the notion of Common Good, as the end of action.

Reason affirms the common good to be more essentially connected with the perfection of man than any pursuit of private advantage.

Still there is no disposition in him to sacrifice private to the common good: he declares that no man is called on to promote the common good beyond his ability, and attaches no meaning to the general good beyond the special good of _all_ the particular rational agents in their respective places, from God (to whom he ventures to ascribe a Tranquillity, Joy, or Complacency) downwards.

The happiness of men he considers as _Internal_, arising _immediately_ from the vigorous exercise of the faculties about their proper and noblest objects; and _External_, the _mediate_ advantages procurable from God and men by a course of benevolent action.
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.