reply, that our answer to this question depends upon the definition of the word, Nature, than which there is none more ambiguous and equivocal. If nature be oppos'd to miracles, not only the distinction betwixt vice and virtue is natural, but also every event, which has ever happen'd in the world, excepting those miracles, on which our religion is founded. In saying then, that the sentiments of vice and virtue are natural in this sense, we make no very extraordinary discovery.
But nature may also be opposed to rare and unusual; and in this sense of the word, which is the common one, there may often arise disputes concerning what is natural or unnatural; and one may in general affirm, that we are not possess'd of any very precise standard, by which these disputes can be decided. Frequent and rare depend upon the number of examples we have observ'd; and as this number may gradually encrease or diminish, 'twill be impossible to fix any exact boundaries betwixt them. We may only affirm on this head, that if ever there was any thing, which cou'd be call'd natural in this sense, the sentiments of morality certainly may; since there never was any nation of the world, nor any single person in any nation, who was utterly depriv'd of them, and who never, in any instance, shew'd the least approbation or dislike of manners. These sentiments are so rooted in our constitution and temper, that without entirely confounding the human mind by disease or madness, 'tis impossible to extirpate and destroy them.
But nature may also be opposed to artifice, as well as to what is rare and unusual; and in this sense it may be disputed, whether the notions of virtue be natural or not. We readily forget, that the designs, and projects, and views of men are principles as necessary in their operation as heat and cold, moist and dry: But taking them to be free and entirely our own, 'tis usual for us to set them in opposition to the other principles of nature. Shou'd it, therefore, be demanded,
