It is not necessary here to follow out and classify these emotions and affections; or to examine how they are combined and connected with our other motives of action, mutually giving and receiving strength and direction. The desire of esteem, of power, of knowledge, of society, the love of kindred, of friends, of our country, are manifestly among the main forces by which man is urged to act and to abstain. And as these parts of the constitution of man are clearly intended, as we conceive, to impel him in his appointed path; so we conceive that they are no less clearly the work of the same great Artificer who created the heart, the eye, the hand, the tongue, and that elemental world in which, by means of these instruments, man pursues the objects of his appetites, desires, and affections. 5. But if the Creator of the world be also the author of our intellectual powers, of our feeling for the beautiful and the sublime, of our social tendencies, and of our natural desires and affections, we shall find it impossible not to ascribe also to Him the higher directive attributes of our nature, the conscience and the religious feeling, the reference of our actions to the rule of duty and to the will of God. It would not suit the plan of the present treatise to enter into any detailed analysis of the connexion of these various portions of our moral constitution. But we may observe that the existence and universality of the conception of duty and right cannot be doubted, however men may differ as to its original or derivative nature. All men are perpetually led to form judgments concerning actions, and emotions which lead to action, as right or wrong; as what they _ought_ or _ought not_ to do or feel. There is a faculty which approves and disapproves, acquits or condemns the workings of our other faculties. Now, what shall we say of such a judiciary principle, thus introduced among our motives to action? Shall we conceive that while the other springs of action are balanced against each other by our Creator, this, the most pervading and universal regulator, was no part of the original scheme? That--while the love of animal pleasures, of power, of fame, the regard for friends, the pleasure of bestowing pleasure, were infused into man as influences by which his course of life was to be carried on, and his capacities and powers developed and exercised;--this reverence for a moral law, this acknowledgment of the obligation of duty,--a feeling which is every where found, and which may become a powerful, a predominating motive of action,--was given for no purpose, and belongs not to the design? Such an opinion would be much as if we should acknowledge the skill and contrivance manifested in the other parts of a ship, but should refuse to recognize the rudder as exhibiting any evidence of a purpose. Without the reverence which the opinion of right inspires, and the scourge of general disapprobation inflicted on