1. St. Paul takes the basis of his statement of the principle of grace and faith out of the heart of the books of Moses--the idea of the 'word very nigh thee,' of the simple message claiming only to be simply accepted, and of the 'very present help' of a gracious God needing only to be welcomed. The fact is that St. Paul usually idealizes when he treats of 'the law of Moses'; as, for example, when he here says that 'Moses writeth that the man that _doeth_ the righteousness ... shall _live_ thereby,' as if that was all that Moses said. The principle of law, as Saul the Pharisee had learned to understand it, is the dominant principle in the five Books of the Law, but not the only one. 'Grace, already existing in the Jewish theocracy, was the fruitful germ deposited under the surface, which was one day to burst forth and become the peculiar character {55} of the new covenant[14].' The God of the new covenant is the God also of the old, and was there already intimating His truer and deeper character. To this St. Paul bears witness by resting his statement of the principle of the new covenant upon the words of the old. 2. In this passage we have the germ of what we call the creed. The lordship of Jesus, in the sense which implies His proper divinity, and His resurrection and triumph over death--was already matter of public confession in the Christian church: to make profession that 'Jesus is Lord' qualified for 'the salvation'[15]: and in this lay hid all that is essential to the Christian creed. Already then in the earliest church subjective faith involved a certain objective and public creed[16] which came very soon to be called 'the faith.' In this passage also, as in xiv. 9 and in St. Peter's epistle, we recognize, as an element in the common tradition, the belief in the Descent into Hades (the abyss).