Many complain that, through the multitude of directions, religion is made long and tedious ; therefore it is good sometimes to bring it into a narrower compass. We need both methods — a larger delineation of Christianity, that we may know a christian in his full length and stature ; and at other times a shorter view, or tablet, that we may know him, if not by the whole body, yet at least by his face. The text is of the latter sort, a summary or abridgment of Christianity, and therefore deserveth to be the more narrowly weighed by us. There are two gi-eat concernments of mankind as they stand in relation to God — righteousness and salvation ; and this text discovereth how you may obtain both — by believing and confessiou. By believing we obtain righteousness, and by confession we obtain salvation. It is a pity we should miss of such great benefits when such easy and com- fortable conditions are required of us. The one of these acts is said to be done with the heart, the other with the tongue and mouth : ' For with the heart man believeth,' &c.
In the words two duties are mentioned, and two privileges.
The apostle had before attributed salvation to both : ver. 9, * If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved.' Now here he maketh a partition, and distributeth the effects ; ascribing righteousness to faith, and salvation to confession ; which is done partly for the elegancy of speech, that the period may run more roundly ; partly because there is a reason in the thing itself ; for our right to justification is begun by faith, and continued by confession unto salvation. As soon as we heartily believe in Christ, we are accepted as righteous with God, and continuing in the confession of this faith, we at length attain salvation. Faith is a means to be justified, and confession is a means to be saved. And look, what con- fession is to faith, the same is salvation to righteousness. Confession is the fruit and effect of faith ; for the tongue confesseth what the heart first believeth. So the fruit and effect of righteousness is sal- vation ; for it is said, ' The gift of righteousness shall reign in life.' And justification is called, 'Justification unto life,' Rom. v. 17, 18. Eternal life is the completion of justification. If the fruit and effect doth not follow faith, neither will the fruit and effect follow righteous-
250 SERMON UPON ROMANS X. 10.
ness. As soon as we believe, God pardoneth our sins, and giveth us a right to salvation ; but he doth not presently give us salvation itself, to leave a time for faith to produce its fruits and effects, and to show our gratitude for so great a benefit done unto us by all holy conversa- tion and godliness.
Well, then, these two, faith and confession, they — (1.) Agree in their object ; for the same truth is both believed and confessed, that the Lord Jesus is the Saviour of the world, who died for our offences, and rose again for our justification. But (2.) They differ in their proper seat and subject. The subject of faith is the heart, and the subject of confession is the mouth, or outward man. (3.) They some- what differ in the benefits to which they are referred ; faith to righteousness, and confession to salvation. The connection between both is appointed by God's order. (4.) They somewhat differ also in their nature and use. Faith is the beginning of Christianity, and con- fession our perseverance in the profession and solid practice of it. Faith is our first consent to become Christ's disciples ; confession is a declaration of our faith, or an open performance of what we have con- sented unto. Both make a christian complete. All the heart-work is implied in faith, and all the life-work is implied in confession ; for it containeth in itself many acts of godliness. In short, here is embrac- ing the christian religion, and living answerably. God hath made it necessary that by a cordial faith we should obtain righteousness and justification ; and being justified, we should go on to obtain eternal salvation.
You will say, If this be all that is required to make us christians, then Christianity is easy indeed. I answer —
1. We have no reason to represent it burdensome ; but yet both these duties have their difficulties. ' Believing with the heart,' a doc- trine so strange to flesh and blood, and of such an holy and heavenly nature, is no slight thing ; therefore God giveth us this grace : Eph. ii. 8, ' By grace ye are saved, through faith ; and it is the gift of God.' And ' confessing with the mouth ' is no easy task neither, especially when the fear of man is apt to check it, and this confession exposeth us to hazards and dangers. To believe and suffer is another special gift of God : Phil. i. 29, * For to you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If confession be a cheaper duty now, it is God's mercy to spare us. We know not how soon it may become more hard and hazardous.