at liberty, and in an extensive manner, without being restrained to a
supposed of a contrary nature and tendency could be. This will appear by these two things:
1. This moral sense—if the understanding be well informed, exercised at liberty, and in an extensive manner, without being restrained to a private sphere—approves the very same things which a spiritual and divine sense approves; and those things only; though not on the same grounds, nor with the same kind of approbation. Therefore, as that divine sense is agreeable to the necessary nature of things, as already shown; so this inferior moral sense, being so far correspondent to that, must also so far agree with the nature of things.
2. It has been shown, that this moral sense consists in approving the uniformity and natural agreement there is between one thing and another. So that, by the supposition, it is agreeable to the nature of things. For therein it consists, viz. a disposition of mind to consent to, or like, the agreement of the nature of things, or the agreement of the nature and form of one thing with another. And certainly, such a temper of mind is more agreeable to the nature of things than an opposite temper.
The use of language is to express our SENTIMENTS, or ideas, to each other; so that those terms by which things of a moral nature are signified, express those moral sentiments which are common to mankind. Therefore, that MORAL SENSE which is in natural conscience, chiefly governs the use of language, and is the mind's rule of language in these matters. It is indeed the general natural rule which God has given to all men, whereby to judge of moral good and evil. By such words, right and wrong, good and evil, when used in a moral sense, is meant in common speech, that which deserves praise or blame, respect or resentment; and mankind in general have a sense of desert, by this natural moral sense.
Therefore, here is a question which may deserve to be considered: seeing sentiment is the rule of language, as to what is called good and