d in the word _atonement_ in Romans v. II,
which has disappeared from our Revised Version, being replaced by
_reconciliation_. The other point to be borne in mind is that Paul wrote
about Religion "in a vivid and figured way"--not with the scientific and
formal method of a theological treatise; and that, being a Jew, "he uses
the Jewish Scriptures in a Jew's arbitrary and uncritical fashion";
quoting them at haphazard and applying them fantastically.

With these cautions duly noted, Arnold goes to the order in which Paul's
ideas naturally stand, and the connexion between one and another. Here
the unlikeness between Paul and Puritanism at once appears. "What sets
the Calvinist in motion seems to be the desire to flee from the wrath to
come; and what sets the Methodist in motion, the desire for eternal
bliss. What is it which sets Paul in motion? It is the impulse which we
have elsewhere noted as the master-impulse of Hebraism--_the desire for
righteousness_." How searching and keen and practical was Paul's idea of
righteousness is shown by his long and frequent lists of moral faults to
be avoided and of virtues to be cultivated. This zeal for righteousness
marks the character of Paul both before and after his conversion. Nay,
it explains his conversion. "Into this spirit, so possessed with the
hunger and thirst for righteousness, and precisely because it was so
possessed by it, the characteristic doctrines of Christ, which brought a
new aliment to feed this hunger and thirst--of Christ, whom he had never
seen, but who was in every one's words and thoughts, the Teacher who was
meek and lowly in heart, who said men were brothers and must love one
another, that the last should often be first, that the exercise of
dominion and lordship had nothing in them desirable, and that we must
become as little children--sank down and worked there even before Paul
ceased to persecute, and had no small part in getting him ready for the
crisis of his conversion." As soon as that conversion was accomplished,
as soon as Paul found himself a teacher and a leader in the new
community, he resumed, with all his old vigour, though in an altered
fashion, his labours for righteousness. In all his teaching he harps
upon the same string. If he leaves the enforcement of the law even for a
moment, it is only to establish it more victoriously. "This man, out of
whom an astounding criticism has deduced Antinomianism, is in truth so
possessed with horror