If injustice and wrong should ever disappear totally from the earth--if the peace of God were actually established thereon, then would the end of law be attained, and all institutions for its accomplishment would become superfluous. Law presupposes a condition of struggle, and is intended to endure as long as it lasts. It is itself nothing less than a struggle against wrong. The Christian view, accordingly, and theory of law, is far higher. In a scientific point of view, too, it alone is satisfactory on this account, that it recognizes a higher principle as the source of right, or as right itself, and that it alone contains in itself the historical key for the whole, and embraces at once the beginning and the end. But now the Christian idea of right is thus historical, not merely because it furnishes a complete explanation of the first beginning of wrong, and gives an historical derivation of the divine sanction of the state; but also in this sense, that in obedience to the principle of equity, as extended to the wider relations of political life, and to the law of toleration founded on this feeling, it respects even the imperfect and inferior degrees of right, whenever, at least, they are the unavoidable results of a previous course of things, and possess an historical foundation, and are established as less evil, and at least as comparatively good. And this explains, what is otherwise incomprehensible, how the Christian sense of right could reconcile itself to the absolute form, or, rather, formlessness of the later Roman world, and being gradually associated and fused therewith, led to its complete renovation in the exalted phenomenon of a Christian empire.