plans, which now rise up in the little personal bubble that we call a reputation or a great fortune, than in the great national bubble which we call a State ! for bubbles they are, judging by the space and time they occupy in this great and age-outlasting sea of human kind. But underneath all these bubbles, great and little, resides the same eternal force which they shape into this or the other special form; and over all the same paternal Providence presides, and keeps eternal watch above the little and the great, producing variety of effect from unity of force. This Providence allows the little bubbles of his child's caprice, humours him in forming them; gives him time and space for that, understands his little caprices and his whims and lets him carry them out awhile; but Himself, with no whim and no caprice, rules there as universal justice, omniscient and all-powerful. Out of His sea these bubbles rise; by His force they rise; by His law they have their consistence, and the private personal will, which gives them size or littleness and normal or abnormal shape, has its limitation of error marked out for it which cannot be passed by. In this human world there is a wide margin for oscillation; refusal to perform the ideal function has been provided for, redundance made to balance deficiency; checks are provided for every form of abnormal action of the will.
Viewed as an object not in man, justice is the constitution or fundamental law of the moral universe, the law of right, a rule of conduct for man in all his moral relations. Accordingly all human affairs must be subject to that as the law paramount; what is right agrees therewith and stands, what is wrong conflicts and falls. Private cohesions of self-love, of friendship, or of patriotism, must all be subordinate to this universal gravitation towards the eternal right.
We learn the laws of matter, that of attraction, for ex- ample, by observation and reflection; what we know thereof is the result of long experience, — the experienced sight and the experienced thought of many a thousand years. We might learn something of the moral law of justice, the law of right, in the same way, as a merely external thing. Then we should know it as a phenomenon,
