To use the Bible in this way, even for purposes of illustration, is often an interruption to the argument, a fault of style; to use it in this way for real proof and confirmation, is a fault of reasoning. An example of the first fault may be seen in the tenth chapter of the Epistle to the Romans, and in the beginning of the third chapter. The apostle's point in either place,--his point that faith comes by hearing, and his point that God's oracles were true though the Jews did not believe them,--would stand much clearer without their scaffolding of Bible-quotation. An instance of the second fault is in the third and fourth chapters of the Epistle to the Galatians, where the Biblical argumentation by which the apostle seeks to prove his case is as unsound as his case itself is sound. How far these faults are due to the apostle himself, how far to the requirements of those for whom he wrote, we need not now investigate. It is enough that he undoubtedly uses the letter of Scripture in this arbitrary and Jewish way; and thus Puritanism, which has only itself to blame for misunderstanding him when he Orientalises, may fairly put upon the apostle himself some of its blame for misunderstanding him when he Judaises, and for Judaising so strenuously along with him. To get, therefore, at what Paul really thought and meant to say, it is necessary for us modern and western people to translate him. And not as Puritanism, which has merely taken his letter and recast it in the formal propositions of a modern scientific treatise; but his letter itself must be recast before it can be properly conveyed by such propositions. And as the order in which, in any series of ideas, the ideas come, is of great importance to the final result, and as Paul, who did not write scientific treatises, but had always religious edification in direct view, never set out his doctrine with a design of exhibiting it as a scientific whole, we must also find out for ourselves the order in which Paul's ideas naturally stand, and the connexion between one of them and the other, in order to arrive at the real scheme of his teaching, as compared with the schemes exhibited by Puritanism.