9. Before I make any attempt to answer these questions, I must pursue the difficulty somewhat further, and look at it in other forms. As I have said, the history of Man has been, in certain nations, a history of intellectual progress, from the earliest times up to our own day. But intellectual progress has been, as I have also said, in a great measure confined to certain nations thus especially favored. The greater part of the earth's inhabitants have shared very scantily in that wealth of knowledge to which the brightest and happiest intellects among men have thus been led. But though the bulk of mankind have thus had little share in the grand treasures of science which are open to the race, their life has still been very different from that of other animals. Many nations, though they may not have been conspicuous in the history of intellectual progress, have yet not been without their place in progress of other kinds--in arts, in arms, and, above all, in morals--in the recognition of the distinction of right and wrong in human actions, and in the practical application of this distinction. Such a progress as this has been far more extensively aimed at, than a progress in abstract and general knowledge; and, we may venture to say, has been, in many nations and in a very great measure, really effected. No doubt the imperfection of this progress, and the constant recurrence of events which appear to counteract and reverse it, are so obvious and so common as to fill with grief and indignation the minds of those who regard such a progress as the great business of the human race; but yet still, looking at the whole history of the human race, the progress is visible; and even the grief and the indignation of which we have spoken are a part of its evidences. There has been, upon the whole, a moral government of the human race. The moral law, the distinction of right and wrong, has been established in every nation; and penalties have been established for wrong-doing. The notion of right and wrong has been extended, from mere outward acts, to the springs of action, to affection, desire, and will. The course of human affairs has generally been such, that the just, the truthful, the kind, the chaste, the orderly portion of mankind have been happier than the violent and wicked. External wrong has been commonly punished by the act of human society. Internal sins, impure and dishonest designs, falsehood, cruelty, have very often led to their own punishment, by their effect upon the guilty mind itself. We do not say that the moral government which has prevailed among men has been such, that we can consider it complete and final in its visible form. We see that the aspect of things is much the contrary; and we think we see reasons why it may be expected to be so. But still, there has existed upon earth a moral government of the human race, exercised, as we must needs hold, by the Creator of man; partly through the direct operation of man's faculties, affections, and emotions; and partly through the authorities which, in all ages and nations, the nature of man has led him to establish. Now this moral progress and moral government of the human race is one of the leading facts on which Natural Religion is founded. We are thus led to regard God as the Moral Governor of man; not only his Creator and Preserver, but his Lawgiver and his Judge. And the grounds on which we entertain this belief are peculiarly the human faculties of man, and their operation in history and in society. The belief is derived from the whole complex nature of man--the working of his Affections, Desires, Convictions, Reason, Conscience, and whatever else enters into the production of human action and its consequences. God is seen to be the Moral Governor of man by evidence which is especially derived from the character of Man, and which we could not attempt to apply to any other creature than man without making our words altogether unmeaning. But would it not be too bold an assumption to speak of the Conscience of an inhabitant of Jupiter? Would it not be a rash philosophy to assume the operation of Remorse or Self-approval on the planet, in order that we may extend to it the moral government of God? Except we can point out something more solid than this to reason from, on such subjects, there is no use in our attempting to reason at all. Our doctrines must be mere results of invention and imagination.