Moreover, *each of these four virtues*, if genuine and highly developed, *implies the presence of all the others*. 1. There is a world of wisdom in the question asked in the Hebrew Scriptures: “Have all the workers of iniquity no knowledge?” There is in all wrong-doing either ignorance, or temporary hallucination or blindness, and imprudence is but ignorance or delusion carried into action. Did we see clearly the certain bearings and consequences of actions, we should need no stronger dissuasive from all evil, no more cogent motive to every form of virtue. 2. There is no conceivable duty which may not be brought under the head of justice, either to God or to man; for our duties to ourselves are due to God who has ordained them, and to man whom we are the more able to benefit, the more diligent we are in self-government and self-improvement. 3. Our wrong-doing of every kind comes from our yielding to outward things instead of rising above them; and he who truly lives above the world, can hardly fail to do all that is right and good in it. 4. Perfect order—the doing of everything in the right time, place, and measure—would imply the presence of all the virtues, and would include all their work. With this explanation we shall use the terms *Prudence*, *Justice*, *Fortitude*, and *Order* in the titles of the four following chapters, at the same time claiming the liberty of employing these words, as we shall find it convenient, in the more restricted sense which they commonly bear. Chapter IX. PRUDENCE; OR DUTIES TO ONE’S SELF.