ther; 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
destructive consequences, which must, otherwise, have followed from the
universal depravity of mankind, has so wonderfully contrived the nature
of things, that our most vitious actions may, sometimes, accidentally
and collaterally, produce good. Thus, for instance, robbery may disperse
useless hoards to the benefit of the public; adultery may bring heirs,
and good humour too, into many families, where they would otherwise have
been wanting; and murder, free the world from tyrants and oppressors.
Luxury maintains its thousands, and vanity its ten thousands.
Superstition and arbitrary power contribute to the grandeur of many
nations, and the liberties of others are preserved by the perpetual
contentions of avarice, knavery, selfishness, and ambition; and thus the
worst of vices, and the worst of men, are often compelled, by
providence, to serve the most beneficial purposes, contrary to their own
malevolent tendencies and inclinations; and thus private vices become
public benefits, by the force only of accidental circumstances. But this
impeaches not the truth of the criterion of virtue, before mentioned,
the only solid foundation on which any true system of ethics can be
built, the only plain, simple, and uniform rule, by which we can pass
any judgment on our actions; but by this we may be enabled, not only to
determine which are good, and which are evil, but, almost
mathematically, to demonstrate the proportion of virtue or vice which
belongs to each, by comparing them with the degrees of happiness or
misery which they occasion. But, though the production of happiness is
the essence of virtue, it is by no means the end; the great end is the
probation of mankind, or the giving them an opportunity of exalting or
degrading themselves, in another state, by their be