Hitherto, we have followed Paul in the sphere of morals; we have now come with him to the point where he enters the sphere of religion. Religion is that which binds and holds us to the practice of righteousness. We have accompanied Paul, and found him always treading solid ground, till he is brought to straits where a binding and holding power of this kind is necessary. Here is the critical point for the scientific worth of his doctrine. 'Now at last,' cries Puritanism, 'the great apostle is about to become even as one of us; there is no issue for him now, but the issue we have always declared he finds. He has recourse to our theurgy of election, justification, substitution, and imputed righteousness.' We will proceed to show that Paul has recourse to nothing of the kind. II. We have seen how Puritanism seems to come by its religion in the first instance theologically and from authority; Paul by his, on the other hand, psychologically and from experience. Even the points, therefore, in which they both meet, they have not reached in the same order or by the same road. The miserable sense of sin from unrighteousness, the joyful witness of a good conscience from righteousness, these are points in which Puritanism and St. Paul meet. They are facts of human nature and can be verified by science. But whereas Puritanism, so far as science is concerned, ends with these facts, and rests the whole weight of its antecedent theurgy upon the witness to it they offer, Paul begins with these facts, and has not yet, so far as we have followed him, called upon them to prove anything but themselves. The scientific difference, as we have already remarked, which this establishes between Paul and Puritanism is immense, and is all in Paul's favour. Sin and righteousness, together with their eternal accompaniments of fear and hope, misery and happiness, can prove themselves; but they can by no means prove, also, Puritanism's history of original sin, election and justification.