[Footnote 16: See _Culture and Anarchy_, chap. iv.] Of that conception the cardinal points are fixed by the terms _election_ and _justification_. These terms come from the writings of St. Paul, and the scheme which Puritanism has constructed with them professes to be St. Paul's scheme. The same scheme, or something very like it, has been, and still is, embraced by many adherents of the Churches of England and Rome; but these Churches rest their claims to men's interest and attachment not on the possession of such a scheme, but on other grounds with which we have for the present nothing to do. Puritanism's very reason for existing depends on the worth of this its vital conception, derived from St. Paul's writings; and when we are told that St. Paul is a Protestant doctor whose reign is ending, a Puritan, keen, pugnacious, and sophisticating simple religion of the heart into complicated theories of the brain about election and justification, we in England, at any rate, can best try the assertion by fixing our eyes on our own Puritans, and comparing their doctrine and their hold on vital truth with St. Paul's. This we propose now to do, and, indeed, to do it will only be to complete what we have already begun. For already, when we were speaking of Hebraism and Hellenism,[17] we were led to remark how the over-Hebraising of Puritanism, and its want of a wide culture, do so narrow its range and impair its vision that even the documents which it thinks all-sufficient, and to the study of which it exclusively rivets itself, it does not rightly understand, but is apt to make of them something quite different from what they really are. In short, no man, we said, who knows nothing else, knows even his Bible. And we showed how readers of the Bible attached to essential words and ideas of the Bible a sense which was not the writer's; and in particular how this had happened with regard to the Pauline doctrine of resurrection. Let us take the present opportunity of going further in the same road; and instead of lightly disparaging the great name of St. Paul, let us see if the needful thing is not rather to rescue St. Paul and the Bible from the perversions of them by mistaken men. [Footnote 17: See _Culture and Anarchy_, chap. v.]