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 VII

But as the world goes on still, and ever did, if we abstract from what a good model of government, to which nature sufficiently directs, alone can produce, what goods or evils in the world flow from blameable causes or laws. Those which proceed from the law of industry, by which goods internal and external must be acquired by application to acquire them, certainly do not proceed from a bad law. Those which proceed from the law of habits, do not flow from a bad one. And those which proceed from perversions of passions, which are in themselves of great use, or rather necessity, are not the effects of bad laws or causes. What effects then, in the course of nature, are with respect to their causes bad? None certainly can be named: for all the goods and evils in human life are reducible into something comprehended in one or other of these causes. The evils flowing from the sources mentioned, are not<430> evil in respect of their sources, for their sources even where the greatest confusion prevails in consequence of want of right civil government, or of bad civil government, are the sources of great goods; and they are not only necessary to qualify men for a social union, from which unspeakable happiness and perfection would as naturally arise as good fruit from a good well cultivated tree; but they are incentives, prompters, nay directors and guides, to finding out and executing such a model.