culture; Justice denotes all that is due to God and man, embracing
piety and benevolence; Fortitude, which is but a synonyme for strength, is
an appropriate general name for every mode, whether of defiance,
resistance, or endurance, in which man shows himself superior to his
inevitable surroundings; and Order is extended to all subjects in which
the question of duty is a question of time, place, or measure.

*We can conceive of no right feeling, purpose, or action, which does not
come under one of these heads.* It is obvious, too, that these are all
_cardinal_ virtues, not one of which could be wanting or grossly deficient
in a virtuous man. For, in the first place, he who omits were it only the
duties of self-culture, and thus leaves himself ignorant of what he ought
to know, takes upon himself the full burden, blame, and penalty of
whatever wrong he may commit in consequence of needless ignorance;
secondly, he who is willingly unfaithful in any of his relations to God or
man, cannot by any possibility be worthy of approbation; nor, thirdly, can
he be so, who is the slave, not the master, of his surroundings; while,
fourthly, fitnesses of time, place, and measure are so essential to
right-doing that the violation of them renders what else were right,
wrong.

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