In the second place, the version we propound of St. Paul's line of thought is not new, is not of our discovering. It belongs to the 'Zeit-Geist,' or _time-spirit_, it is in the air, and many have long been anticipating it, preparing it, setting forth this and that part of it, till there is not a part, probably, of all we have said, which has not already been said by others before us, and said more learnedly and fully than we can say it. All we have done is to take it as a whole, and give a plain, popular, connected exposition of it; for which, perhaps, our notions about culture, about the many sides to the human spirit, about making these sides help one another instead of remaining enemies and strangers, have been of some advantage. For most of those who read St. Paul diligently are Hebraisers; they regard little except the Hebraising impulse in us and the documents which concern it. They have little notion of letting their consciousness play on things freely, little ear for the voice of the 'Zeit-Geist;' and they are so immersed in an order of thoughts and words which are peculiar, that, in the broad general order of thoughts and words, which is the life of popular exposition, they are not very much at home. Thirdly, and in the last place, we by no means put forth our version of St. Paul's line of thought as true, in the same fashion as Puritanism put forth its _Scriptural_ _Protestantism_, or _gospel_, as true. Their truth the Puritans exhibit as a sort of cast-iron product, rigid, definite, and complete, which they have got once for all, and which can no longer have anything added to it or anything withdrawn from it. But of our rendering of St. Paul's thought we conceive rather as of a product of nature, which has grown to be what it is and which will grow more; which will not stand just as we now exhibit it, but which will gain some aspects which we now fail to show in it, and will drop some which we now give it; which will be developed, in short, farther, just in like manner as it has reached its present stage by development. Thus we present our conceptions, neither as something quite new nor as something quite true; nor yet as any ground, even supposing they were quite new and true, for a separate church or religion. But so far they are, we think, new and true, and a fruit of sound development, a genuine product of the 'Zeit-Geist,' that their mere contact seems to make the old Puritan conceptions look unlikely and indefensible, and begin a sort of re-modelling and refacing of themselves. Let us just see how far this change has practically gone.