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.
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