thee is the utterance,= the explicit account of the Lord's willingness to bless the soul which casts itself on Him,[172] =in thy mouth,= to recite it, =and in thy heart,"= to welcome it. And =this= message =is the utterance of faith,= the creed of acceptance by faith alone, =which we proclaim;= [Sidenote: Ver. 9.] =that if you shall confess in your mouth Jesus as Lord,[173]= as divine King and Master, =and shall believe in your heart= that God =raised Him from the dead,= owning in the soul the glory of the Resurrection, as revealing and sealing the triumph of the Atonement, =you shall be saved.= [Sidenote: Ver. 10.] =For with the heart faith is exercised, unto righteousness,= with acceptance for its resultant; =while (δὲ) with the mouth confession is made, unto salvation,= with present deliverance and final glory for its resultant, the moral sequel of a life which owns its Lord as all in all. [Sidenote: Ver. 11.] =For the Scripture says= (Isai. xxviii. 16), ="Everyone who believes on Him shall not be ashamed,"[174]= shall never be disappointed; shall be "kept, through faith, unto the salvation ready to be revealed in the last time" (1 Pet. i. 5). We have traversed here a tract pregnant of questions and mystery. We have to remember here also, as in previous places, that the Scripture is "not a sun, but a lamp." Much, very much, which this passage suggests as problem finds in its words no answer. This citation from Deuteronomy, with its vision of ascents and descents, its thoughts of the heaven and the abyss, what did it mean when aged Moses spoke it in the plains of Moab? What did it mean _to him_? Did he see, did he feel, Messiah in every clause? Had he conscious foreviews, then and there, of what was to be done ages later beyond that stern ridge of hills, westward of "the narrow stream"? Did he knowingly "testify beforehand" that God was to be born Man at Bethlehem, and to die Man at Jerusalem? We do not know; we cannot possibly know, until the eternal day finds Moses and ourselves together in the City of God, and we better understand the mysterious Word, at last, in that great light. If our Master's utterances are to be taken as final, it is quite certain that "Moses wrote of Him" (John v. 46). But it is not certain that he always knew he was so writing when he so wrote; nor is it certain _how far_ his consciousness went when it was most awake that way. In the passage here cited by St Paul the great Prophet may have been aware only of a reference of his words to the seen, the temporal, the national, to the blessings of loyalty to Israel's God-given polity, and of a return to it after times of revolt and decline. But then, St Paul neither affirms this nor denies it. As if on purpose, he almost drops the personality of Moses out of sight, and personifies Justification as the speaker. His concern is less with the Prophet than with his Inspirer, the ultimate Author behind the immediate author. And his own prophet-insight is guided to see that in