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Then we shall be able to solve more than one disconcerting problem as to the distribution, often very equitable, of reward and punishment among men. And by this we do not mean only the inward, moral reward and punishment, but also the reward and punishment that are visible and wholly material. There was some measure of reason in the belief held by mankind from its very origin, that justice penetrates, animates as it were, every object of this world in which we live. This belief has not been explained away by the fact that our great moral laws have been forcibly adapted to the great laws of life and matter. There is more beyond. We cannot refer all things, in all circumstances, to a simple relation of cause and effect between crime and punishment. There is often a moral element also; and though events have not placed it there, though it is we alone who have created it, it is not the less powerful and real. Of a physical justice, properly so called, we deny the existence; but besides the wholly inward psychologic justice, to which we shall soon refer, there is also a psychologic justice which is in constant communication with the physical world; and it is this justice that we attribute to we know not what invisible and universal principle. And while it is wrong to credit Nature with moral intentions, and to allow our actions to be governed by fear of punishment or hope of reward that she may have in store for us, this does not imply that, even materially, there is no reward for good, or punishment for evil. Such reward and punishment undoubtedly exist, but they issue not from whence we imagine; and in believing that they come from an inaccessible spot, that they master us, judge us, and consequently dispense us from judging ourselves, we commit the most dangerous of errors; for none has a greater influence upon our manner of defending ourselves against misfortune, or of setting forth to attempt the legitimate conquest of happiness.

Such justice as we actually discover in Nature does not issue from her, but from ourselves, who have unconsciously placed it there, through becoming one with events, animating them and adapting them to our uses. Accident, disease, the thunderbolt, which strike to right or to left, without apparent reason or warning, wholly indifferent as to what our thoughts may be, are not the only elements in our life. There are other, and far more frequent, cases when we have direct influence on the things and persons around us, and invest these with our own personality; cases when the forces of nature become the instruments of our thoughts, which, when unjust, will make improper use of them, thereby calling forth retaliation and inviting punishment and disaster. But in Nature there is no moral reaction; for this emanates from our own thoughts or the thoughts of other men. It is not in things, but in us, that the justice of things resides. It is our moral condition that modifies our conduct towards the external world; and if we find this antagonistic, it is because we are at war with ourselves, with the essential laws of our mind and our heart. The attitude of Nature towards us is uninfluenced by the justice or injustice of our intentions; and yet these will almost invariably govern our attitude towards Nature. Here once more, as in the case of social justice, we ascribe to the universe, to an unintelligible, eternal, fatal principle, a part that we play ourselves; and when we say that justice, heaven, nature, or events are rising in revolt against us to punish or to avenge, it is in reality man who is using events to punish man, it is human nature that rises in revolt, and human justice that avenges.