freedom are worthless or weak. We are free because we must be so in order
to do the good which our law commands us to do.

Let us examine further. I do what is right in order to obey the law; but,
when I have done it, I have the idea that it would be unjust that I should
be punished for it, or that I should not be rewarded for it, that it would
be unjust were there not concordance between right and happiness. As it
happens, virtue is seldom rewarded in this world and often is even
punished; it draws misfortune or evil on him who practises it. Would not
that be the sign that there are two worlds of which we see only one? Would
not that be the sign that virtue unrewarded here will be rewarded elsewhere
_in order that there should not be injustice?_ It is highly probable
that this is so.

But for that it is necessary that the soul be immortal. It is so, since it
is necessary that it should be. The moral law is accomplished and
consummated in rewards or penalties beyond the grave, which pre-suppose the
immortality of the soul. All the other proofs of the immortality of the
soul are worthless or feeble beside this one which demonstrates that were
there no immortality of the soul there would be no morality.

GOD.--And, finally, if justice is one day to be done, this supposes
a Judge. It is neither ourselves who in another life will do justice to
ourselves nor yet some force of circumstances which will do it to us. It is
necessary to have an intelligence conceiving justice and a will to realise
it. God is this intelligence and this will.

All the other proofs of God are weak or worthless beside this one. The
existence of God has been deduced from the idea of God: if we have the idea
of God, it is necessary that He should exist. A weak proof, for we can have