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 that which righteousness really is, and nothing else satisfies them. Now, Christianity is that which righteousness really is. Therefore, if something called Christianity prevails, and yet the promises are not satisfied, the inference is that this something is not that which righteousness really is, and therefore not really Christianity. And as the course of the world is perpetually establishing the pre-eminence of righteousness, and confounding whatever denies this pre-eminence, so, too, the course of the world is for ever establishing what righteousness really is,—that is to say, true Christianity,—and confounding whatever pretends to be true Christianity and is not.

Now, just as the constitution of things turned out to be against the great unrighteous kingdoms of the heathen world, and against all the brilliant Ishmaels we have seen since, so the constitution of things turns out to be against all false presentations of Christianity, such as the theology of the Fathers or Protestant theology. They do not work successfully, they do not reach the aim, they do not bring the world to the fruition of the promises made to righteousness. And the reason is, because they substitute for what is really righteousness something else. Catholic dogma or Lutheran justification by faith they substitute for the method and secret of Jesus.

Nevertheless, as all Christian Churches do recommend the method and the secret of Jesus, though not in the right way or in the right eminency, still the world is made partially acquainted with what righteousness really is, and the doctrine produces some effect, although the full effect is much thwarted and deadened by the false way in which the doctrine is presented. However, the effect produced is great. For instance, the sum of individual happiness that has been caused by Christianity is, anyone can see, enormous. But let us take the effect of Christianity on the world. And if