_Don't do to others what you wouldn't like done to yourself_. This is, perhaps, one of those arguments that prove, or rather ask, too much. For a prisoner might address it to a judge. * * * * * Stupid people are generally malicious, for the very same reason as the ugly and the deformed. Similarly, genius and sanctity are akin. However simple-minded a saint may be, he will nevertheless have a dash of genius in him; and however many errors of temperament, or of actual character, a genius may possess, he will still exhibit a certain nobility of disposition by which he shows his kinship with the saint. * * * * * The great difference between Law without and Law within, between the State and the Kingdom of God, is very clear. It is the State's business to see that _every one should have justice done to him_; it regards men as passive beings, and therefore takes no account of anything but their actions. The Moral Law, on the other hand, is concerned that _every one should do justice_; it regards men as active, and looks to the will rather than the deed. To prove that this is the true distinction let the reader consider what would happen if he were to say, conversely, that it is the State's business that every one should do justice, and the business of the Moral Law that every one should have justice done to him. The absurdity is obvious. As an example of the distinction, let me take the case of a debtor and a creditor disputing about a debt which the former denies. A lawyer and a moralist are present, and show a lively interest in the matter. Both desire that the dispute should end in the same way, although what they want is by no means the same. The lawyer says, _I want this man to get back what belongs to him_; and the moralist, _I want that man to do his duty_. It is with the will alone that morality is concerned. Whether external force hinders or fails to hinder the will from working does not in the least matter. For morality the external world is real only in so far as it is able or unable to lead and influence the will. As soon as the will is determined, that is, as soon as a resolve is taken, the external world and its events are of no further moment and practical do not exist. For if the events of the world had any such reality--that is to say, if they possessed a significance in themselves, or any other than that derived from the will which is affected by them--what a grievance it would be that all these events lie in the realm of chance and error! It is, however, just this which proves that the important thing is not what happens, but what is willed. Accordingly, let the incidents of life be left to the play of chance and error, to demonstrate to man that he is as chaff before the wind.