The first pages of the fourth letter are such, as incline me both to hope and wish that I shall find nothing to blame in the succeeding part. He offers a criterion of action, on account of virtue and vice, for which I have often contended, and which must be embraced by all who are willing to know, why they act, or why they forbear to give any reason of their conduct to themselves or others. "In order to find out the true origin of moral evil, it will be necessary, in the first place, to enquire into its nature and essence; or, what it is that constitutes one action evil, and another good. Various have been the opinions of various authors on this criterion of virtue; and this variety has rendered that doubtful, which must, otherwise, have been clear and manifest to the meanest capacity. Some, indeed, have denied, that there is any such thing, because different ages and nations have entertained different sentiments concerning it; but this is just as reasonable, as to assert, that there are neither sun, moon, nor stars, because astronomers have supported different systems of the motions and magnitudes of these celestial bodies. Some have placed it in conformity to truth, some to the fitness of things, and others to the will of God: but all this is merely superficial: they resolve us not, why truth, or the fitness of things, are either eligible or obligatory, or why God should require us to act in one manner rather than another. The true reason of which can possibly be no other than this, because some actions produce happiness, and others misery; so that all moral good and evil are nothing more than the production of natural. This alone it is that makes truth preferable to falsehood, this, that determines the fitness of things, and this that induces God to command some actions, and forbid others. They who extol the truth, beauty, and harmony of virtue, exclusive of its consequences, deal but in pompous nonsense; and they, who would persuade us, that good and evil are things indifferent, depending wholly on the will of God, do but confound the nature of things, as well as all our notions of God himself, by representing him capable of willing contradictions; that is, that we should be, and be happy, and, at the same time, that we should torment and destroy each other; for injuries cannot be made benefits, pain cannot be made pleasure, and, consequently, vice cannot be made virtue, by any power whatever. It is the consequences, therefore, of all human actions that must stamp their value. So far as the general practice of any action tends to produce good, and introduce happiness into the world, so far we may pronounce it virtuous; so much evil as it occasions, such is the degree of vice it contains. I say the general practice, because we must always remember, in judging by this rule, to apply it only to the general species of actions, and not to particular actions; for the infinite wisdom of God, desirous to set bounds to the