The Online Library of Liberty

A project of Liberty Fund, Inc.

• Introduction
• Christian Philosophy
• Preface
• Introduction
• An Explication of the Text. Gal. VI. 7.
• Section I
• Proposition I
• Proposition Ii
• Proposition Iii
• Proposition Iv
• Proposition V
• Proposition Vi
• Proposition Vii
• Corolary I
• Corolary Ii
• Section Ii
• Introduction
• Proposition I
• Proposition Ii
• Proposition Iii
• Proposition Iv
• Corolary I
• Corolary Ii
• Section Iii
• Introduction
• Proposition I
• Proposition Ii
• Corolary I
• Corolary Ii
• Corolary Iii
• Proposition Iii
• Corolary I
• Corolary Ii
• Corolary Iii
• Corolary Iv
• Section Iv
• A Preliminary Proposition
• Corolary I
• Corolary Ii
• Proposition I
• Proposition Ii
• Proposition Iii
• Query I
• Query Ii
• Query Iii
• Query Iv
• Query V
• Query Vi
• Query Vii
• Query Viii
• Query Ix
• Proposition Iv
• Proposition V
• Proposition Vi
• I.: Virtue Or Holiness Is the Condition of Eternal Happiness; Without It We Cannot Have a Right to It, Or Be Made Sharers of It.
• II.: Holiness Or Virtue Is Absolutely Necessary to Qualify For Future Happiness.
• III.: Further, the Scripture Specifies to Us the Exercises From Which the Future Happiness of the Virtuous Flow.
• IV.: That According to the Scripture Account of the State of the Virtuous In the Life to Come, It Is a State of Unchangeable, Immortal Glory and Happiness.
• Corolary I
• Corolary Ii
• Corolary Iii
• Corolary Iv
• Corolary V
• Conclusion

Query I

Whether the constitution of mankind, and of all things relating to mankind, or of the world in general, does not, so soon as we reflect upon it, clearly point out to us the necessity of conducting ourselves prudently; the necessity of studying the connexions which obtain in nature; the necessity of acting agreeably to the connexions of nature, in order to judge of or execute ends; the necessity of improving as much as we can in the knowledge of the connexions that obtain in the world; the necessity of directing our conduct by this knowledge; and consequently, the necessity of having the knowledge of the connexions in the world constantly present to us; and the necessity of self-command, or an established deliberative habit of thinking well before we act. But is not the whole language of such a state of things, a language that inculcates prudence, deliberation and self-command? Is it not wholly a state of discipline? And if such a state of discipline has once its due effect upon us, are we far from a state of virtue?<426>