Christ Confessed: OR, SEVERAL IMPORTANT QVESTIONS and CASES ABOUT The Confession of CHRIST.  
Written by a Preacher of the GOSPEL. And now a Prisoner.  Rom. 10 10. 
With the heart man believeth unto righteousness, and with the mouth Confession is made unto Salvation.  Mark 8.38. 
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father, with the holy Angels.  Aug. de Temp. 181. 
Salvi esse non possumus, nisi ad salutem proximorum, etiam ore profiteamur fidem.  Zuing. 3. Epist. 
Quas non opertet mortes praeeligere, quod no● supplicium potiùs far; imò in quam profundam inferni abyssam, non intra re quan contra conscientiam attestari?  
Printed in the Year 1665.   

A TABLE of the QUESTIONS and CASES spoken unto.  
QUEST. I. 
WHat is it to Confess?  QUEST. II. 
What is it to Confess CHRIST?  QUEST. III. 
Who are to Confess CHRIST? Dispatched in six Propositions.  QUEST. iv 
With what kind of Confession are we to Confess CHRIST? In three Propositions. 

CASE. How many we know our Confession is Special and Saving?    QUEST. V 
Before whom are we to Confess CHRIST? In six Propositions.  QUEST. VI 
Why are we to Confess CHRIST? Where Motives at large.  QUEST. VII. 
When are we to Confess CHRIST? In ten Propositions. 

Under Proposition the Second. 

1 Case. Whether we may elude the Adversary that Examines us, by Equivocal phrases, and when a plain Confession of our Faith will certainly infer danger to us?  
2 Case. What appearances of Evil and Idolatry in Worship must be avoided by Confessors?  
3 Case. Whether we may not lawfully be present at such Worship as our Conscience regularly informed tells us is evil, and specially Idolatrous?  
4 Case. May we be lawfully present at an evil and Idolatrous Worship without witnessing against it, when the Civil Magistrate commands our Religion's attendance upon it?  
5 Case. May we not be bodily present at such Worship, when our hearts adhere to the true Worship?  
6 Case. May we lawfully use the upper Badges of an adverse Profession for preservation of our Liberties?  
7 Case. May we not accept of, or use a Certificate of renouncing our Professing, when we may thereby preserve our persons, and do yet retain our Profession?    
Under Proposition the Fifth. 

Case. At what time are we privileged from a positive and open Confession?    
Under Proposition the Seventh. 

1 Case. Is every Confessor bound to dispute for Christ and his Concernments?  
2 Case. Whether and how far Confessors are bound to be open in the practice of Christianity, especially in times of Persecution?  
3 Case. Whether, and how far we are bound to own Confessors publicly, especially in case of Persecution?  
4 Case. Whether and when we are to lay down our lives for Confessors?  
5 Case. Whether and when it is lawful for Confessors to fly in case of Persecution?  
6 Case. Whether Confessors may lawfully break Prison, or when seized upon make an escape?  
7 Case. To what degree of explicit Confession are we bound in these times?    
Under Proposition the Tenth. 

Case. Whether it consist with prudence to confess Christ publicly, when it will conclude us under Persecution?      QUEST. VIII. 
How may and should we Confess CHRIST? Where, of the Manner and Means.    

An Advertisement to the READER.  
ALthough these Cases were not undertaken by the Author for the Press, but only for the private Satisfaction of some Brethren upon ●heir earnest desire; yet, having fallen into my hands, I have adventured (though without any such Commission) to commit them to public view: Thinking it more Eligible to be injurious to my Friend, then to prejudice the Common Good of Christians, by burying his profitable Labours (so suitable to the present Times) under a Bushel.  
Farewell.   

READER,  
THese Papers providentially coming to my view, I cannot forbear to tell thee how strangely I was affected with delight in the perusal of them: I had not read many Pages, but ex pede Herculem, I saw such discoveries in it of a clear Understanding, and an Heart devoted to Christ, that I blessed God for such a man, and for such a Providence which engaged him in so seasonable and serious an Undertakement as this is. Here thou hast a judicious and clear Determination of the present Grand Cases of the Times, wherein the Learned Author hath cut by a thread, and performed that part of his Work with admirable exactness and judgement. Thou wilt also find his skill in Persuading, no whit inferior to his judgement in Determining. In a word, the Subject is so seasonable and weighty, and the Management of it so excellent, that it is a thousand Pities it should miss thy hands, if thou be one that art engaged in the Cause of Christ in this hour of temptation. I will adventure to say (though I neither know the Author, nor have any Commission from him) that later years have scarcely shown a more accurate, choice, or seasonable Discourse: And I doubt not but its own worth will engage all serious Christians to accept and value it, more than any Letters of Commendation from me can do.  
Farewell.   

Dearest Brethren,  
YOu were pleased to desire our Answer to these Eight following Questions: Your acceptance and improvement of what is here offered, in order thereunto, with much submission to your maturer judgements, is the desire of this Preface.  
The disadvantages for a strict Disquisition of these Questions, being such as they are with us, in this recess from our Studies; It was thought most expedient, to cast this Work into some abler hand, that abounds also with more Leisure and Liberty of consulting Books and Men. But after some week's attendance, finding no probability of effecting our (and therein your) desires by others, We re-assumed the consideration hereof amongst ourselves, and committed the whole Work to the care of a particular Brother: Commending him and it to the conduct of God, and to the word of his Grace, which is able to make the man of God perfect, throughly furnished unto all good works.  

QUEST. I. What is it to Confess.  
TO Confess, imports somewhat Negativity, and somewhat Positively.  
Negatively it imports this; That as 1 We do not deny what is to be confessed: So 2. that we do not depress or conceal it; nor 3. Defer our confession, when it is now one from, or incumbent on us: Which two are to their degree a denial, at least implicit.  
Positively. To Confess, implies more than to acknowledge, in the common acceptation of this term, with us and others. That of Cicero pro Rabiri● I may not omit: Crimen in me susciperem agnoscerem, confiterer: It imports as much as this; That we do 1. Acknowledge the matter before us; and this 2. Actually, or in presenti; and also 3. Openly: Confession is an open acknowledgement, an overt act. 'Tis said of John, when the Jews sent Priests and Levites to him from Jerusalem, to ask him who art thou? He confessed, and denied not, but confessed, I am not the Christ, John 1.19,20. He did neither deny the truth, nor detain his testimony, nor defer it till another time; but actually and openly acknowledged, touching himself, that he was not the Christ; and touching our Saviour, that he was the Christ, the Son of God, ver. 36.   

QUEST. II. What is it to confess CHRIST?  
TO this I shall speak, 1. More Generally, than 2. More Specially. In General, I shall premise briefly, 1. Touching the Object, and then 2. Touching the Act or Operation, with reference to this Object.  
1. The object of this act is Christ, which I understand, in its ordinary latitude, not only of Christ himself, but of whatsoever carrieth his Stamp upon it, that doth become matter of confession, i. e. of Christ and all his concernments, which he hath either r●…ealed as matter of Faith, or doth require as matter of Obedience.  
In this sense, the Apostle seemeth to understand this term in Hebr. 11.26. Esteeming the reproach of, or for Christ, etc. Christ was not reproached by the Egyptians in his person, to whom (as far as appears) he was not at all yet made known: But these reproaches were rather, in what he had prescribed, and his practised; in the Doctrines which (as Moses well knew) Christ had imparted, and in the Duties which (as he well knew also) Christ had enjoined.  
Paul sticks not to call the Gospel of Christ by this name, Christ and Christ crucified, 1 Cor. 1.23,24. Christ being (indeed) the Sum and Subject Matter of the Gospel; that contains all matters of Christian Belief and Obedience. Plainly, The preaching of Christ, imports the preaching of whatsoever matters of Faith or Worship are prescribed by, and point us to him, as their End and Author, Acts 5.42. & 11.20. & 8.5. Phillip 1. 15-19.  
Hence, the confession of Christ must import also, the confession of whatsoever matters he hath so prescribed, whether of Faith or Worship. For your profession of him must be of the same latitude with our preaching of him, and so, extensive to the whole Doctrine contained in his Gospel, 2 Cor. 9.13. 1 Thes. 1.5, ad finem.  
Again, the Words of Christ (which comprehend all the Doctrines and Duties of Godliness) are explicitly made the Object of confession, together with Christ, Mar. 8.38. Luke 9.26. And they that have learned these concerns, are therein said to have learned Christ; as likewise those that deny them, are therein said to deny him. There is so exact, and close an union and connexion between him and them, which carry the impression of Christ's name upon them, Eph. 4.20. Judas v. 4. 2 Pet. 2.1.  
Let me subjoin; that as Christ accounts those acts of charity done to, or detained from him, which are done to, or detained from his Members, Matth. 25 40,45. So, he accounts those acts of confession as done to, or detained from himself, which are in declaring for, or denying of his Matters, 1 Joh. 4.2,3. 2 Joh. v. 3,9.  
2 The act or operation before us, in reference to this Object, is to confess, [What is it to confess Christ?] This is (1) Exclusive of three things in the Negative; viz. 1. Of Denying him and his Truths (opposed to confessing, Matth. 10.32,33. Luke 12.8,9.) 2. Of Detaining or withholding our Testimony, whether by a downright concealment, or by dissembling coverts. 3. And of Deferring or delaying our Testimony till another time, when it is of present debt and use. These two are implicitly, interpretatively, and to their degree, a denial of Christ. (2) 'Tis Inclusive of this, in the Affirmative; 1. That we acknowledge Christ and his concerns. 2. Actually, or in present: and also. 3. Openly or publicly, i. e. not only in secret, between God and my own self, but so, as it may be to others sense and observation also. So much 1. The Notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Confitebitur doth import: 2. And the next words to confess do intimate it, viz. before men: 3. And that noble and worthy Promise of Christ, immediately subjoined, does instruct us as much also, I also will confess, i. e. I will openly acknowledge him before the Angels, and before my Father which is in heaven, Mat. 10.32. Luke 12.8.  
But more especially. What it is to confess Christ, seems best explicated, by considering 1 How 'tis enjoined, and 2. How 'tis illustrated in the Scriptures last mentioned.  
'Tis enjoined as a Debt of Justice from us to him: from us, as his Inferiors; to him, as our Superior. So that to confess Christ, bespeaks such an open acknowledgement of him, as includeth 1. His Rights, both of Dignity with him, and of Dominion over us. 2. And our Relation to, and dependence upon him.  
'Tis illustrated by Christ's confession of us, which is not without the acknowledgement of our near Relations to him, and of his dear Affections for us: So that this confession of Christ by us, implies likewise our public acknowledgement of his nearness and relation to us, and of our dearnesses and affections for him.  
These things I shall sum up severally, and as succinctly as I may.  

I.  
First, We are to acknowledge the Rights and Dignities of Christ, Phil. 2.11. This is to profess our Faith of Christ, and speaks the professed sense we have of him. These Rights being of a large compass, this confession cannot be of a little comprehension: But they may be considered, and are to be confessed, with relation to his person, and to his place and calling.  
1. We are to acknowledge then the Rights of, and appertaining to his person; which was the subject matter of those signal and momentous confessions by Peter and John, Matth. 16.16. John 1.34. & 6 69. Within this verge, we may take in the confession (1) Of his twofold Nature, Divine and Humane, Isa. 9.6. 1 John 5.20. & 4.2. (2) The transcendent Union of those Two Natures in one person, 1 Tim. 3.16. John 1.14. (3) His transcendent perfections and fullness, John 3. 28-33. Cantic. 5 9,10. And therewith taketh in (4) His twofold state, both of Abasement or Humiliation, and of Advancement or Exaltation, Phil. 2 6-12. That taketh in the confession of whatever appertaineth to his Conception, Birth, Life, Death, and continuing in the state of the dead, till the third day, Isai. 7.14. & 9.6. Acts 10.38,39. 1 Cor. 15.3,4. This takes in the open acknowledgement of his Resurrection, Ascension, Sitting at the Right hand of God, and his coming again to judge, both the just and unjust, and whatsoever appertaineth to them; Of which the Apostles and Primitive Christians were, and we (to our proportion) should be witnesses, Acts 10. 39-44.  
2. We are to acknowledge the Rights of and appertaining to his Place and Office, as the Anointed Christ, according to the memorable and imitable Examples of Peter, and of Martha, Luke 9.20. John 11.27. This includes our open acknowledgement 1 Of his Anointing, with a most diffusive Fullness both of Authority and Ability, for his Place and Office, Psalm 45. throughout. And 2 Of his actual discharge of these Offices, according to his twofold Estate, and the Exigences of those for whom he stands invested, Isaiah 33.22. Acts 5.31. as Prophet, Priest and King: of which more in the ensuing Paragraphs.   

II.  
Secondly, We are to acknowledge openly our Relations to, and dependence on Christ, Isaiah 45.23,24. This is to confess our Faith in Christ, and speaks our professed Subjection to Christ. Our Relation to him is not founded only upon an external call by, and consecration to him, but upon an effectual call by, and internal conjunction with him. This Union or conjunction is made by Faith, on our part, Ephes 3.17. which receives Christ, and so relates us to him, in all his Offices, John 1.12. 1 Cor 1.30. So that our Faith and Hope in, as well as of him, and our voluntary Obedience to him (which I sum up in one word dependence) is proper matter of this Profession, and open acknowledgement, whereof we are now speaking, 1 Pet. 3.15. 2 Corinth. 9.13. So  
1. We are to acknowledge our dependence on him, in point of Light, and for Revelation and guidance, as our Prophet, Acts 3.22,23. Thus we are to confess him, (1) As our alone Teacher, and the Supreme Prophet of his Church, John 1.18 Heb. 1.2. Not admitting (so far as concerns us) either 1. Officers of humane Invention, to teach, 2 Tim. 4.3. Ephes 4.11, etc. Or 2 His Officers, teaching humane Impostures, 2 John, verse 10. Rom. 16.17. Or 3 Opinions and Doctrines of humane Imagination, Judas, verse 3, 4. 1 Tim. 4. 1-7. Or 4 Ordinances of humane Institution, to teach by and with, Col. 1.20. ad sinem. All which we are (according to our capacities, and the present circumstances we are in) to profess against. (2) All that he hath taught and doth teach, for our Edification and Instruction, Coloss 1.9,10. There is no Truth which he hath so taught, that we may part with, or must not profess, due circumstances attended, Proverbs 23.23. Matth, 28.20. (3) All whereby he doth teach, likewise, as his Spirit, 1 Cor. 2.12,13. his Scriptures, Phil. 2.16. his Servants by Office, Hebr. 13.17. as also his Sacraments, 1 Cor. 11.26. All which we must give our testimony to, and for, wherein, and when God shall call us thereunto.  
2. We are to acknowledge our dependence on him in point of Life, and for Reconciliation to God, as our Priest, Hebr. 6.2, etc. So we are to confess him (1) As our alone Priest, without any Colleague or Successor, after Melchisedee's Order, Heb. 7 11,12,28. and may not admit (as far as concerns us) any other Order of Priesthood, Heb. 7. 15-20 any other Observances, as Altars, etc. properly appertaining to that abrogated Priesthood, Heb. 7.18. any other Means of Reconciliation, 2 Cor. 5.19. Acts 4.12. or any other Maker of Intercession, Hebr. 7.24,25. (2) The absolute perfections of his Priesthood, Heb. 8.1,2, etc. as one that was perfectly fitted for it, Heb. 4.14,15. perfectly fulfilled whatsoever was prefigured concerning it, Heb. 6.11, etc. hath perfectly freed us from all Legal Rites and Institutions, and from the Lords revenging Justice, Heb. 7.18. & 9.28. and is a Priest for evermore, Heb 7.3. (3) The acts and parts of his Priesthood, both 1. Past, in the offering of himself a Sacrifice once for all: Nor admitting any other proper Sacrifice, or whatever other pretensions are made, or used, for Divine Satisfaction, Hebr. 10.12, etc. 1 Pet 1,18,19. And 2. Present, in his continued appearing, in the presence of God for us, Heb. 9.24. 1 Tim. 2 5.  
3. We are to acknowledge our dependence upon Christ in point of Law, and for application of the Redemption wrought by him, as for regulation also of us, Isaiah 45.22. John 1.49. And so, (1) That it is his alone Prerogative to be King and Head of all his Church, Isa. 9.6,7. Ephes. 1.22. to constitute Church-Laws, properly so called, Isaiah 33.22. to substitute Church-Officers, 1 Corinth. 12.28. Ephes. 4.8,11. to institute Church-Seals and Censures, Matth. 28.19. & 18.18. 1 Corinth. 11.23. and to have the alone investiture of the Conscience, Isaiah 4.12. 1 Corinth. 8.6. ad finem. (2) His adequate perfections and qualifications for this Kingdom, Psalm 45.1, etc. (3) His acts of power and administration, Acts 19.8. in the irresistible application of that life, and immortality he hath brought to light by the Gospel, Isaiah 55.4,5. In rescuing sinners from their natural servitude, into the liberty of his Subjects, Psalm 110.2,3. In relief of his Subjects, in and under their straits and sufferings, Isaiah 63.9. In remitting of, and correcting them for their sins, Acts 5.31. Revel 3.19. In rewarding their Services, Revel. 22.12. And in restraint of, and revenging himself and them, upon all his and their enemies, Psalms 110.1, &c  
To instance all the matters of confession, would make a just Systeme of Divinity: I only intimate some general Marks, and with accord especially, to the juncture of Times wherein, and Men among whom we live. Yet, I humbly conceive, that all the matters of confession may be reduced to one or other of these heads. In short, as the whole form of sound words, which we are to hold fast, is by the Apostle briefly cast under these two general heads, Faith and Love which is in Christ Jesus; so, therefore whatsoever is a Doctrine, either of Faith, or of Obedience (expressed by Love, because Love is the Spring and sum of it) is proper matter of confession: And in both we may be (properly enough) said to confess Christ, he being the Object and Original of them both, 2 Tim. 1.13.   

III.  
Thirdly, We are to acknowledge openly Christ's Relation to us, as well as ours to him; and therewith our dearnesses for him: that as he will avouch us for his, hereafter, before his Father, and not be ashamed to say, These are mine, and will make us up as his jewels, Luke 12.8. Malac. 3.17. So should we avouch him for ours here before men, appropriating him, as he doth us; with Thomas, saying, My Lord, and my God; and with the Spouse, My beloved is mine, and I am his, John 10.28. Cant. 2.16.  
Jesus Christ, at the great and last Day (as also to a degree, even here) sticks not to declare his signal accounts of sincere Confessors before all the formal and ungodly world; his signal kindnesses in them, his steadfast constancy to them, his superlative complacency for them, his solemn clearing and acquitting of them, from all whereof they are accused, and against all that do accuse or implead them: And doth specially confess and acknowledge what they have confessed of him, what they have said, done, or suffered for him. With proportion to this acknowledgement of us by Christ in heaven, we must acknowledge Christ upon earth; and may not stick to acknowledge openly (though without any ostentation) (1) Our apptetiations of Christ, beyond all, Phillip 3 7,8 Matth. 13.44,45. (2) Our affections towards Christ, above all, Luke 14.26. Cant 5.10, &c (3) Our adhesion of will to him, notwithstanding all that may be feared, or is, or hath been felt, Acts 20.23,24. & 21.13,14. (4) Our approbation of him, and well-pleasedness with him, in all that they either enjoy of or by him, or endure for him, or find enjoined by him, 2 Cor. 12.10. Romans 7.25. (5) Our advocating for him, and acquitting of him from all that is either objected against, or opposed unto him, Rom. 1.16. 1 Cor. 1.21, etc. (6) His actions also in and upon us, as likewise his Passions for us, Psalm 66.16. 1 Tim. 1.13,14. Isaiah 53 4 etc.  
I shall only annex this to what hath been premised (it being hitherto but implicitly pointed at) That as by our confession of Christ, is intended an open declaration of him our Saviour; So, therewith is implied an open declaration against Sin, which is (indeed) openly injurious to his Offices, and to his Honour: And they that bear an open testimony against sin, do therein bear testimony to our Saviour, whose Quarrel they propugn, and whose Cause they plead therein; who calls them his Witnesses, and counts their testimony against sin, as a testimony to himself; and their toleration of, or connivance at sin, as a turning aside from their Sacred Confession, Revel. 19.2,6,13,14, etc. and 20 4.    

QUEST. III. Who are to confess CHRIST?  
TO this (as to the ensuing Questions) I shall make a few short Premises, then manifest my sense in several Propositions. The Premises are these: (1) The Question itself sufficiently intimateth, that the confession of Christ by men is not propounded as a matter Arbitrary, or of indifferency, but as a matter of Necessity, or of Duty; and imports as much as, Who are engaged or obliged to confess Christ? (2) This confession, as it admits of several kinds (of which hereafter) So also, of several degrees in the same kind. (3) This confession, being an open acknowledgement of what we know and believe of and in Christ, the knowledge therefore of Christ must be taken into consideration herewith. (4) The knowledge of Christ is 1 Impossible to some; I mean, in second Causes: 2 Possible to others; and is 3 Imparted to some others. (5) This also is done, or this knowledge is distributed to several persons, in several proportions, of Evidence, Eminence, Efficacy and Instrument. (6) According to men's knowledge of Christ, or capacity for it, and according to their communications from and by Christ, this Question (to me) seems best to be determined. The Propositions follow.  

Propos. 1. They are not engaged to Confess Christ, who are in a natural invincible incapacity of knowing, and believing in Christ: for, Nemo tenetur ad impossibile, according to the old and received Maxim. Under this invincible incapacity, are two sorts: Some, through want of internal Light of Reason, as Infants and Idiots: Some, through want of the external Light of Revelation, as are such, to whom the Gospel never did come, nor could they come to the Light of the Gospel. Pagans who never did, nor could hear Christ preached, to whom therefore the knowledge of Christ is not possible. These cannot know Christ, and therefore are not concerned to Confess Christ: for how shall they confess him, whom they cannot know or acknowledge? How shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? Rom. 10.14. There is no one beam of the knowledge of Christ in Nature, or in the Book of the Creatures. These being then in an invincible incapacity of knowing Christ (not to preclude what Divine Grace may, according to his Absolute Prerogative, extraordinarily do for, or discover to some particulars) are not therefore engaged to the confession of Christ; as appears  
(1) By the Nature of Profession, which is an open acknowledgement of what we know and believe: But these do not, can not know the Lord Christ, as was even now evinced.  
(2) In that there is no Precept on them, either to know, believe in, or confess Christ. If it be said, they are commanded thus to know and believe: I demand, By what Law? By the Law of Works or Nature? This Law doth not reveal the object, Christ, nor did to Adam, in the state of Innocency, and cannot therefore require such Acts, in relation to this object. Is it by the Law of Faith or Grace? This Law lays no obligation upon such persons; because it was never promulgated to them, nor doth it, or any Law oblige such, to whom it was never promulgated. No Law reacheth them, to whom it is not revealed; the obligation of every Law lying originally in the manifesting, as well as making of that Law.  
(3) By the notable Process of Christ in the Day of Judgement; who will judge none by the Written Law, or by the Law of Faith, but such as have sinned in the Law, [Rom. 2. 12-17] So that the condemnation of these Gentiles will not be, for not confessing of, or closing with Jesus Christ, but for not keeping that just Law of Nature, which is engraven in their hearts.   

Propos. 2. All those are engaged to confess Christ, who are in a capacity of knowing Christ, and that as ever they would be known and confessed by Christ, [Mat. 10.32. Luk 12.8] It will not be a discharge, that they did not know Christ, if Gods will hath been so declared, as they might have known him, but for their own contumacy or carelessness, [2 Cor. 2.14,15,16. & 4.3,4] Christ must not lose his Sovereignty, because of men's sloth or sin. Wheresoever the Gospel is revealed, God requireth, that every tongue should confess, that Jesus Christ is Lord, to the glory of the Father, [Phil. 2.11.] All such capable subjects then, are obliged to confess Christ. Lo! 1. All are charged: God hath said, yea sworn it, [Isa. 45.23, Rom. 14 11.] 2. All are concerned, as ever they would see life and be saved, Rom. 10.9,10. 3. And that they know not Christ (in this case) is not for want of light, but for want of love; not for want of means, or merely through weakness of mind, but from the willing aversation of such men, who love darkness more than light, and shall therefore receive the greater condemnation, Joh. 3.19.20. 2 Pet. 3.5. Isa. 27. 1●.   

Propos. 3. All are not engaged to the same degree of confessing Christ, who have the advantages for knowing, or do actually know and believe in Christ: They may be engaged (perhaps) to the same kind of confession, especially, if under the same circumstances; but are not engaged to the same degree. Because  
1. All are not alike, or to the same degree enabled. There are several sizes, statutes, ages or attainments of Christians, and therefore of confession, 1 Joh. 2. 12-14 Heb. 5. 12-14. No doubt, there is a greater eminence required of us under the Gospel, than was of them under the Law, who have greater helps from God, and so greater engagements unto God, Heb. 2 2-5.  
2. All are not alike interessed, it regard of their intrustment by God, and employment among men, and relation unto both: Some are but only in a private capacity, others stand in a public capacity, and may perhaps also have a particular Commission, 1 Tim. 1.18, etc.  
3. All men's confessions are not of a like influence to the ends thereunto appointed: Their Examples and Exhortations are not of like efficacy and extensiveness to, and upon others, for the glorifying of God, for the good of Souls, or for the growth of the Gospel: by which ends our confession of Christ should be mostly regulated, as will be shown hereafter.   

Propos. 4. They are especially engaged to the confessing of Christ, who do actually know and believe in Christ. There is a bond of duty lies generally upon all to confess Christ, to whom the Gospel comes, by virtue of his Authority, and his Fathers Appointment: But as these may have the special blessing of acceptation in it; so they have a special bond and obligation to it. For  
1. These are specially qualified for this work, having the Spirit of God dwelling in them, which is not a Spirit of fear, but of power, of love, and of a sound mind, and will give testimony to the Lord Jesus, in whomsoever he is, and abideth, Rom. 8.11. 2 Tim. 1.7. 1 John 4.2.  
2. These are specially charged with it; not only, that they really and actually do give, but that they be ready always to give an answer to every man, that asketh them a reason of the hope (not only that is before them, but) that is in them, of the grace, as well as object of hope, with meekness and fear, 1 Pet. 3 14,15.  
3. These are specially called his Witnesses, in relation to it: whom God therefore Sub-poena's, and summons to it, once and again, Isa. 43.10. & 44.8. as if the gain or less of his interest in and before the world, did depend upon their giving, or withholding their evidence to his truths and ways.  
4. These have specially covenanted it. This is one, and a main Article on their part, that they will walk in his ways, witness to his cause, confess his Name, and keep his commandments: And hereunto they have not only given him their word, but their hand, in their effectual calling, Jer. 50.5. Deut. 26.3,17. Isa. 44.5.   

Propos. 5. They are more signally and eminently engaged to confess Christ than others, who do, or have communicated of more signal means and mercies by Christ, then others: for unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more, Luke 12.48. So then  
1. If you are continued and blessed with more eminent means than others, you are bound to know and confess Christ, more than others. The more Receipts by you, the more Returns are due from you. Every Talon is to trade with. If God hath laid out two, or five, or ten talents upon you, he looketh for as many again from you; and that your ministring to his glory, bear proportion to his manifold grace towards you, Matth. 25. 14-29. 1 Pet. 4.10.  
2. If you have communicated of more eminent mercy by Christ than others, you are concerned to confess Christ more than others. Every mercy infers a bond of duty. You are under a fourfold obligation to a more open and observed confession: A bond of Ingenuity, a bond of Gratitude, a bond of Justice, and a bond of Religion. How signal therefore, how celebrous were Manassehs, magdalen's, and Paul's confessions, that had formerly been so great sinners, and had now seen so great salvation! 2 Chron. 33. 13-17. Luke 7.37,38,44, etc. Mat. 28.1, etc. 1 Cor. 15.10.   

Propos. 6. They are most signally engaged to confess Christ, who are most signally enabled and entrusted by Christ. These own most to him, and are obliged most in point of justice and gratitude unto him. To them is most committed, and therefore from them will there be most called for and required, Luke 12.48. Let all Superiors, in authority, in gifts, in grace, in government, in relations, in religion, look well to it. Give me leave to mention some, which are of most eminent remark, and so (according to their several intrustments) are most required. Such are Magistrates, Ministers, Martyrs.  
First, Magistrates; who reign by Christ, and therefore should rule for Christ, and bring their glory and honour to his Church and Cause, Prov. 8.15,16. Rev. 21.24. These are most eminently called upon, to Kiss the Son, i.e. to express and evidence their love to, reverence for, and subjection unto him, which is (indeed) their best policy, and will insure them the best prosperity, Psal. 2.11,12. This the precedents of Joshua, of David, Hezekiah, etc. among Superior Magistrates; of Mordecai, Obadiah, etc. among subordinate Magistrates, rehearsed in the Old Testament, and the Prophecies therein, relating to the New Testament, do sufficiently encourage, and strongly engage unto. Yea, and the proper end of Magistracy, which is to be for the punishment of evil doers, and for the praise of them that do well; and that their people may lead a quiet and peaceable life, in all godliness and honesty, Isa. 49.23. & 60.3,16. 1 Pet. 2.14. Rom. 13.3,4. 1 Tim. 2.2.  
Secondly, Ministers; who are in his stead, and must therefore appear, beyond others, for his sake, 2 Cor. 5.20. 2 Tim. 4.1,2, etc. This is (1) Required by Christ, most eminently from them, and with the most instant, iterated, express, and soul-ingaging arguments and inducements; that they be not ashamed of the testimony of the Lord, but adhere to his truths, profess, preach the word, in season, out of season, make full proof of their ministry, and be partakers of the afflictions of the Gospel, 2 Tim. 1.8. & 6.13,14. 2 Tim. 4. 1-6. (2) Their Relation to Christ exacts it. These are his Stewards, his Ambassadors, etc. 1 Cor. 4.1. & 2.5,20. and therefore may not be ashamed, or afraid to serve and satisfy his commands, and their commissions, seal their confessions, justify his honour, insist upon, and inculcate his Order and their own homage; whoever else of the family, or of their fellow-s●…cts desert him, or whoever else deny or despise him. (3) Their Receptions from Christ engage them: their qualifications, commissions, office, honour, ministry, maintenance, &c all look hitherwards; and without this, they cannot be good Ministers, however they are, or may be called Gods Ministers, 1 Tim. 4.6,11, etc. (4) And their Remark is most eminent in the Churches of Jesus, and in the Kingdoms of men These are the Light of the world, set on a candlestick, and are not therefore to shut up their light under a bushel, but to shine before men, and to give light to all that are in the house, Mat 5. 14-16. These are a city set on an hill, and are most eminently exposed to the imitation and observation of others: As these witness for, or withhold from him, who are, by office, to be patterns of good works, Tit. 2.7. 1 Tim. 4.12. so the Church, cause, and concerns of Christ usually wax or wane, increase or decrease, in the world, and especially in the Churches of the Saints.  
Thirdly, Martyrs, to what degree soever of Martyrdom: They, who are called forth by Christ to give witness to him, before the world, to any degree of suffering, must, according to the copy which he hath left written out before and for them, witness a good confession, 1 Tim. 6.12,13. These are engaged to a degree of eminence, as respects (1) Their present entrance, and this initiating providence. That flight, which is allowed by Casuists, and by Christ himself to others, that are yet free and unseared by Persecutors, Mat 10.23. is denied those, who are fallen into the hands of, and seized by the Authority that persecuteth. And it hath the Probatum est both of Christ's own example, and of the holy Apostles and Brethren, who (when they might have declined the cross, and delivered themselves by flight, yet) did not, durst not attempt an escape, till they were discharged more immediately by God himself, or by the Magistrates own act, in whose hands they were held, Mat. 26.52,53. Acts 12.7 & 16 37,39. (2) The public expectation from others doth engage them likewise, both in reference to his dignity and honour, and the duty which they owe. Expectations there are, from the friends of Chr●…, whose hands should not be weakened, or hearts grieved and wounded; and from the foes of Christ, whose hands should not be strengthened, or hearts gratified and made glad in their sin and wickedness, by these men's silence or waywardness. (3) The powerfulness of their example adds to their engagement, and obligations powerful. ¹ Upon the People of God, to quicken, confirm, and comfort them; and ² Upon the persecutors of godliness, to cool, convince, and convert them, if these resolutely acknowledge and add here to Christ; to harden, heat and harden them, if these recede or apostatise from Christ. (4) Besides the praise and interest of Christ is now eminently exposed, in this example, and by these expectations, to open observation, and so to honour or dishonour: and this should be the earnest expectation and hope of these men above all others (as it was Paul's) that as always, so now also more abundantly, Christ shall be magnified in their bodies, whether it be by life or by death, Phillip 1.20.    

QUEST. iv With what kind of Confession are we to confess Christ?  
COnfession is (say some) of two kinds: 1 Negative. 2 Positive, or Affirmative. Whether they speak herein, with that ●…tness as is to be expected, is not for me now to examine, who suppose they understand this term Kind, not in the more limited and proper aceeptation thereof, but in the larger and less proper. 〈◊〉 fly (1) The confession of Christ implies two things, 〈◊〉 Negation, that we do not deny Christ, either vocally in words, Ma●. ●…. 70,72. or virtually in works, Tit. 1.16. An Affir●…tion, that we openly acknowledge Christ, as hath been premised. (2) Confession of Christ in the affirmative sense is, as ¹ Of different sizes or degrees of expliciteness and observedness; so also ² Of different ●…res or ●…innes, 〈◊〉 I may use these terms, in their larger and common notion with us. (3) So there is 1 A formal or vocal confession of Christ, by word of mouth: 2 And there is a virtual confession of him, by the works of a man. Manifest enough it is, that there are many such confessors in that catalogue of Martyrs, Heb. 11. (4) This virtual confession of Christ is, either ¹ In an active way, by doing for him, ver. 33, 34. ² Or in a passive way, by enduring for him, ver. 36, 37. (5) And this again by enduring either ¹ the force and cruelty of the adversary, ver. 35. Or ² flight and exile from our own Country, which is made a degree of Martyrdom, ver. 27. (6) Again, 1 There is a confession, that sorts indifferently, both with holy men and hypocrites, both a John, and a Judas, an Ananias, as well as the Apostles: which in this regard, we may call Common. 2 And there is a special confession or saving; such as is found with none, but those who are inwardly sanctified, and make confession unto salvation.  

Propos. 1. All these sorts and kinds of confession are due from us, to our Lord Christ, according as they, or any of them may best serve his glory, our own or others good, and according to the several circumstances we are, or may be in, Phil. 1. 20-26 Concerning this, you may receive a more full account on the Seventh Question, whither I must dismiss you.   

Propos. 2. As we would see what sort or kind of confession, as also what degree is due from us, in the present case, that is or may be before us: The several circumstances we are in must be considered, and compared with the ends of confession, whereunto this act subserveth. This Paul doth, Acts 20. 22-26. And by this you must be determined. See also Qu. 7. prop. 7, etc.   

Propos. 3. All are concerned to see, that their confession of Christ be special and discriminating, and not only such as sorts with hypocrites, and holy men and women. Their Salvation is concerned in it: Eternity is at the yonder end; and otherwise, they shall but contract guilt and shame to themselves, incur the loss of whatsoever they declare, do, or suffer; miss the Reward promised, to the sincere confessor, and meet with the Recompense threatened to the unsound Hypocrites and Unbelievers, Gal. 3.4. Rom 10.10,11. Mat. 24.51. Hence emergeth this Case, which I shall briefly answer.  

Quest. How may we know whether our Confession of Christ be saving? yea or no?  
THough the matter of the confession may be, and many times is the same, in that general or common, and in this special and saving confession, and a Demas or Judas cannot be thereby discerned from an Israelite indeed; yet the Mind wherewith, the Motives whereon, and the Manner wherein the confession is made, which is consequenced with Salvation, are far different. Let your consciences then faithfully attend, and answer these five Questions upon the Case.  
First, Is your Heart with it? Professing of, yea or Prophesying in Christ's Name, is but as a cipher without a figure, and signifieth nothing to Salvation, till the heart comes and gives value to it: Otherwise our precious Saviour would never profess unto such persons, I know you not, depart from me ye that work iniquity, Mat. 7.22,23. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement: (May not others do the same? True; but) the Law of God is in his heart. There is a copy within, of what he confesseth without, Psal. 37.30,31. His outward expressions are answered by, and with inward impressions. The Spirit hath transcribed those Truths upon his heart inwardly, which he utters by the instruments of speech outwardly, 2 Cor. 3.3. Jer. 31.33. Heb. 8.9. Sirs, 'tis not the confession of Christ without you, but Christ confessed within you, that is the hope of glory: Behold, he desireth truth in the inward parts, Col. 1.27. Psal. 51.6.  
Secondly, How is your heart in it? He is not a confessor, that is one outwardly only, neither is that confession, which is outward in the flesh; but he is the confessor, that is one inwardly, and that the confession to Salvation, which is of the heart and of the Spirit, whose praise is not of man, but of God, Rom. 2 28,29. & 10.9,10. They are the only Citizens of Zion which is above, who speak the truth in their heart, Psal. 15.1,2.  
1. How are you affected towards Christ then, and to his truths and goodness which you confess? You have (it may be) received the truth in the light of it; but have you received the truth in the love of it? Otherwise, you cannot be saved, but your end will be to be damned, who take pleasure in unrighteousness, 2 Thess. 2.10,12. Saving profession loves the truth it doth profess, and that not only because of the truth, as most suitable to the understanding, but for the goodness of it, as sanctifying the will, as staying and limiting the affections from sin, and about sensual objects: Thy word is very pure, therefore doth thy servant love it, saith David, Psal. 119.140. Let conscience speak; Can you say with him, Oh how I love thy Laws! My soul hath kept thy testimonies, and I love them exceedingly: Thou puttest away all the wicked of the earth like dross, therefore I love thy testimonies, Psal. 119.97,167,119.  
2. How do you appretiate Christ and his truths, which you confess? Desire you to know nothing so much as Christ and him crucified? Do you count all but loss and dung, or dog's meat, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in comparison of the excellency of him, as your Lord? and that you may win or enjoy Christ, and be found in him? 1 Cor. 2.2. Phil. 3.7,8,9. The pious confessor prefers Christ, in the esteem of his judgement, and in the election of his will, to all creatures, to all comforts: yea, not only so prefers his pleasant communion, but his precepts and commands. How sweet are Christ's words! yea, sweeter than the honey and the honeycomb, Psal. 119.103. & 19.10. Can you then, in your integrity, affirm before him with that holy confessor, Thy testimonies have I taken as an heritage for ever, they are the rejoicing of my heart: I love thy commandments above gold, yea, above much fine gold; and esteem all thy precepts concerning all things to be right, Psal. 119.111,127,128. & 19.10.  
Thirdly, Whence ariseth it? Is it from sanctifying the Lord God in your hearts within? or from strength of arguments, or secular attractives without? Is it from internal principles, or external persuasives? Special confession hath its spring in the conscience, it is a stream and issue from sanctifying the Lord God in our hearts, 1 Pet. 3.15,16. The language and life without are from the Law within. 'Tis the renewed mind transformed into the likeness of truth within, that runs forth by the mouth and members without. If you have indeed learned Christ, and have been taught the truth as it is in Jesus, you will have put on the New man, as well as profess new matters, Psa. 40.8,9,10. Eph. 4. 20-25. Whence ariseth your confession then? Do you believe, and therefore speak? Doth the confession of your Faith in Christ outwardly, come from the closing of your heart by Faith with Christ, as the Lord your righteousness, inwardly? This is the only confession that is consequenced with Salvation, Rom. 10.9,10. 2 Cor 4.13.  
Fourthly, How is it acted or put forth? In what manner? [See Quest 8] What motions or acts of grace are in it? Conference is an act of Reason, as you are men; but confession is (or should be) an act of Religion, as you are new men. What religious habits than are at work herein? what graces are put into act? what love to your Saviour? what love to Souls? what Faith in, what fear of Christ, & c? 'Tis Reason put into act, that discriminates your speech from a Parrot that speaks some words (good or bad as he is taught) as well as you: But here wants the discourse of reason, and so 'tis a brutish act in this Bird notwithstanding. Brethren, so 'tis Religion put into act, that discriminates your speakings of Christ, from the painted hypocrites, that can say as good things of Christ, as you can do; but there want the deliberations and acts of Religion herein, and cannot therefore (if materially, yet not) formally be called a Religious confession of him, while their hearts are removed from him, and he is far from their reins: They make mention of the Name of the Lord, but not in truth or in righteousness, Isa. 29.13. Jer. 12.2. Isa. 48.1.  
Fifthly, What are your aims by it? You should confess that Jesus Christ is Lord, to the glory of the Father, Phillip 2.11. Special grace seeks his glory upmost; and therefore confesseth both his sin and his Saviour, that he may give glory to the Lord his God, Josh. 7.19. Phil. 1.20. What seek you then? what is it your souls first intent by it, and do most fervently desire should be the issue of it? Is it your glory, or the glory of God and growth of his Gospel, that you principally design by it? Oh! how can you believe, and therefore how confess savingly and obedientially, who receive honour one of another, and seek not the honour that cometh from God only? and while you love the praise of men, more than the praise of God? Joh. 5.44. & 12.42,43 The most splendid confessions by the mouth (with the most delicious flourishes of Rhetoric, or most demonstrative furniture of Logic) yea the most cheerful sufferings of Martyrdom which arise not from Charity (that disposeth the Soul to intent God chief) profit nothing to salvation, 1 Cor. 13.2,3. But if this be your ultimate end, that by testifying of the Gospel of the grace of God, he may be glorified by you, and his Christ may be magnified in you: If your main business be not applause with men, but to approve yourselves to him, and to advance his concernments; if it be in obedience to his Government, and in order to his Glory, you have then no cause to be ashamed of your confessions, or afraid of your insincerity, but should wear the comforts of them in your own consciences here, and they shall be to you for a crown and glory, when you shall be confessed of and by Christ hereafter, Acts 20.24. Phil. 1.20. Isa. 45. 23-25. with Rom. 14.11. Mat. 10.32.     

QUEST. V Before whom are we to confess Christ?  
Whether we may or should confess Christ before God his Father, and before the holy Angels, as he also will confess us, is not the intent of this Question; but before what men we should confess Christ. Here know, that (1) Men are of a different consideration, according to their different capacities and conditions. Some men are only in a private capacity, others are in a public capacity and authority. (2) And as this Authority is twofold, either 1. Civil; or 2. Spiritual and Ecclesiastical: So also this public capacity of men may be differenced into that which is 1. Civil; and 2. that which is Spiritual and Ecclesiastical. In that capacity (in their circuits & limits of government) are Magistrates both Supreme and Subordinate: In this capacity are Ministers (in their respective limits of government) in the Churches of Jesus. (3) The conditions of men are also different; ¹ Some are within Christ, ² Others are without Christ. (4) And of these 1. Some manifest hopes, that they will do us or it no harm, and (perhaps) that we may do them some good. 2. Others manifest hardness, and such as prevents our hopes of doing good hereby to their persons, and persuades our hearts of their designing evil (by occasion of this) to our persons, and likewise (it may be) to our profession.  

Prop. 1. The Negative in confession, that we do not deny Christ, is our duty before any man or men, of whatsoever capacity or condition; be he or they never so bitter Persecutors, never so abominable profane. It runs without exception, either as to time, or place, or person, If we deny him, he also will deny us, Mat. 10.33. 2 Tim. 2.12. Thereof is no remedy, without repentance. We may not deny Christ then before any, either orally in words, or really in works. (1) Not orally or in words whether ¹ Explicitely, as Peter and the Jews did, Mat. 26.69. ad sinem. Acts 3.13,14. Oh! how dear it cost both him and them, in the Scriptures mentioned! ² Or Implicitly, as did those sensual Separatists in Judas and Peter's times, by doctrines of licentiousness, Judas v. 3, etc. 2 Pet. 2.1, etc. Oh! what black and dreadful marks and brands those blessed Apostles have left upon such men! (2) We may not really or in works deny Christ: Such there have been, and yet are, who profess that they know God, but in works they deny him: Abominable they are, disobedient, and unto every good work reprobate, Tit. 1.16. Thus  
1. We may not do what is contrary to the duty he commands, or the doctrines we confess, and so cause others to dishonour or deny Christ, through our defection and disobedience. A blasphemous evil, and beyond excuse! Ezek 36 20,23. 2 Pet. 2.1,2,3. Rom 2.1,23,24. See Quest. 7. Propos. 3.  
2. Nor may we decline a clear and confessed duty before men, especially that is such in the eye of adversaries, and is evident by the light of Nature. This were to deny the faith, as the Apostle determines, to do and be worse than infidels. Look to it, ye that profess the Name of Jesus; be punctual not only in first Table, in religious duties, but in second Table duties, of righteousness, especially in relative duties: by neglect of, especially by any notorious violation of these, how is the Name of God and his Doctrine blasphemed! 1 Tim. 5.8. & 6.1. Tit. 2.5. Look to it in religious duties also, especially such as are plain and peremptory, and you assert due from you, by the oral professions you make: Rather than decline preaching and prayer, the open deuce from them in their holy confession to their Lord and Master, the Apostles will be dragged from preaching to prisons, and Daniel be delivered into the Lion's den, Acts 5.18. ad finem. Dan. 6. 10-18.   

Prop 2. We must positively confess Christ, before Magistrates when we are called before them, and questioned herein by them. Now (1) we have the example and precedent of Christ before us: 'Tis true, he held his peace, and answered nothing, when neither piety, justice nor charity required it of him; specially when the questions which were propounded him, were either curious or captious, or but of a civil import and cognizance: yet in questions that merely concerned Religion, he declined not to declare himself in direct and expressive terms to the Rulers that examined him, Mat. 26. 62-64. Luke 23.9. Mar. 15.2,5. and so, witnessed a good confession both before Pontius Pilate and the high Priest, 1 Tim. 6.13. Mar. 14.61,62. Be you followers of Christ, you cannot write after a fairer copy. (2) We have his engagement and precept upon us, to give every man that asketh us a reason of the hope that is in us, much more to the eminentest among men, as the Magistrate is: therefore our Lord and Master specially lessons us herein, as concerns the Civil Magistrate, 1 Pet. 3.15. Lu. 12.3,4,5,8,11. Open your mouths boldly then, when you are brought before them in the cause of their and your souls, and of God your Saviour, and make it manifest as you ought to speak. His command is enough to warrant and bear you out, Eph 6.20. Col. 4 4. Acts 5.29. (3) We have the insurance of his presence with us; he is engaged by promise to give in special help, especially in such exigencies; and bids us fear not, it shall be given us in that same hour what we shall speak, when we are brought before Governors and Kings for his Names sake, Mat. 10 18-20. Luke 12.11,12. and shall we disappoint him of the end and scope, or distrust the faithfulness and fulfilling of his Promise?   

Prop. 3. We must positively confess Christ, before our Ministers and Pastors, especially when they inquire into, and would be informed in our spiritual estates and skill in the mysteries of Christ, for the furtherance of our spiritual advantage, and of their accounts for souls: For (1) They are entrusted by Christ to search and try our ways, to oversee, and see into, and know the state of their flocks and our souls, Jer 6.27 Act. 20.28 Prov. 27.23. And shall Christ lose the end of his Ordinance, and they the signal instrument of their Office? Shall we cheerfully accept and answer the questions our Lawyer puts us to in the Title, or as concerns the tenure of our lands, etc. and shall we be only averse to what concerns our souls, and the life that is eternal? or only not answer those who are over us in the Lord, and in his stead? Nay, receive them, and you receive him; reject them, and you reject him, 1 Thes 5.12. 2 Cor. 5.20. Lu. 9 48. & 10.16. (2) They have inquired into the knowledge and state of the souls committed to them accordingly, and have counted it as no mean part of their charge, and that which would minister very much to their own comfort, and the edification of others, among, or unto whom they have ministered, Col 4 7,8 1 Thes. 3.5,6. Phil. 2.19. (3) This hath been entertained by, and in the most signal Churches, as Philippi, Colosse, and Thessalonica, (in the Scriptures mentioned) and by the most signal Confessors: Hezekiah suffers himself to be strictly questioned, and sharply chid by his subject, but God's servant Isaiah, and in a matter that at first sight seemed but civil, Isa. 39.3. ad finem. David had three Seers, Nathan, Gad and Jeduthun, and accepts of their severe inspection, and sharp rebukes, with much affection, 2 Sam. 7.2. & 24.11. 2 Chr 35.15. Are we greater than they, to refuse the personal inspection and instruction of God's Ministers? were not they better than we, to receive and rejoice in it? should we content ourselves in being less good, supposing the best, that our state is not wholly bad? (4) This is enjoined by Christ, if not expressly and in terms, yet in effect and truth: Should you not obey them that have the rule over you? for they watch for your souls, as they that must give account, that they may do it with joy and not with grief, for that is unprofitable for you, Heb. 13.17. Lo, this is their work, and it is for your welfare, and shall they yet find you unwilling, wayward, wilful? If their inquiries be to wrest out your civil secrets, etc. be silent, or speak in their reproof; but if their inquiries be limited to their work and watch for souls, you must submit. Let me close this with that of the Apostle, 1 Thes. 5.12,13. We beseech you brethren to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem very highly in love for their works sake.   

Prop. 4. We must positively confess Christ to such as are within him, though in a private capacity, when and as often as we shall know it will conduce to their edification in him, and to his exaltation by them. In which case, David doth not only impart his incomes from, and experiences of Christ to them, but invites them in, to come and hear him; Come and hear, all ye that fear God, and I will declare what he hath done for my soul, Ps. 66.16. & 34 2-9. (1) We are indebted herein by the communion of Saints, which gives us an interest in each others gifts and graces, for our mutual faith, and furtherance in comfort and holiness, Rom. 1.11,12,14. 1 Cor. 3.21,22. Col. 2.19. (2) We are engaged hereunto by the command of our Saviour; to edify, exhort, excite, quicken, comfort, persuade, and provoke one another to love and good works, building up ourselves in our most holy faith, 1 Thes 5.11,14 Col. 3.16. Heb. 10.23,24. Judas 20. (3) And by the common end of all gifts, of knowledge and utterance, which are all for profiting withal, and for which we must give an account, and should graciously approve ourselves in the use & improvement of them, to be good stewards of the manifold grace of God, 1 Cor 12 26 & 14.12,26. 1 Pet. 4 10.   

Prop. 5. We must positively confess Christ also, to such as are without him, according to our opportunities of converse with, and of communicating the same unto them, and as their condition or conversations call for it; but especially if they ask us, and apparently lay no snare for us therein. Their private capacity may not preclude it, nor will be a plea sufficient to exempt or excuse us. For this, we have (1) Our Saviour's imitable copy and example, both in converse with the Samaritan woman, & with others, Joh 4. 14-26 & 6.28 etc. And (2) his strict injunction and command, That we be ready to give an answer to every man that asketh us a reason of the hope that is in us, with meekness & fear, 1 Pet. 3.15. As also (3) the signal consequence hereof may induce it, and encourage us: Who knows, whether he may be instrumental for the gaining in, and conversion of these souls? and so he shall increase his own spiritual good and comfort: He that converts a sinner from the error of his ways, shall not only save that soul from death, but shall be himself as the brightness of the firmament, Is 5.20 Dan. 12 3. And (4) we shall hereby justify our own ways and Gods wisdom, to their shame, and our endeavours shall not be ineffectual to us, or inacceptable to them that employed us; but we are a sweet savour, even in them that perish, Mat. 10.16. 1 Pet 3.16. 2 Cor. 2.15.   

Prop 6. We may not positively confess, but should prudently rather conceal Christ before such, as being of a private capacity, manifest their own hardness such, that they will but mischief our persons, and therewith our profession, the more, and sooner, by and for it. (1) Self preservation dictates it, which is a principle engraven in every man's nature, and is plainly enough encouraged in Scripture, when, where, and as often as self-safety may be obtained, kept and ordered, with no loss, but with gain to God's glory; which is the present case whereunto we are speaking, Eph. 5.28,29 Eccl 3.12,13. (2) Our Saviour's prescriptions direct it: while we are as sheep in the midst of wolves, he would have us to be wise as serpents, to preapprehend and prevent danger; so long as the Doves innocence may be preserved too, in the performance of duty: He adviseth, that we beware of men, that when they persecute as in this City, we flee unto another, Mat. 10 16,17.23. All which bespeak it to be our prudence, and his pleasure, that we preserve our persons, and reserve our profession, when, wherein, and as often, as our good will be palpably hazarded, and his Gospel will not probably be advanced thereby, but rather prejudiced (3) Yea 'tis his stated pleasure, that we give not that which is holy (holy counsels, holy confessions, rebukes, etc.) unto the dogs; neither cast our pearls before swine, i. e. before such manifestly obdurate sinners, as will but crample them under their feet, & turn again and rend us, Mat. 6.7.    

QUEST. VI Why are we to confess Christ?  
DO you expect Rational proofs? or Rhetorical persuasives? Though my penury and contractness can but ill furnish you with either, yet if you will pause a while, and consider, you will find argument enough to induce it, and engage you, whither soever you cast your eyes: whether upward, or downward, or backward, or foreword, or inward, or outward.  

First, Look you upward? There are abundant inducements from God himself, from your glorified Saviour, and from glorified Spirits.  

I. Look ye to God himself? Attend a while, & consider with me.  
(1) Hath not God commanded it? Yea, as an homage to his Son, as an honorary for his suffering. 1 As an homage to his Son. God hath said, yea sworn it: Every tongue shall confess to him, Isa. 45.23. Rom. 14.11. Will you make the God of truth false? forsworn: Nay you cannot; but, if he may not be confessed by you, actively, he shall be confessed on you, and for you, passively. 2 As an honorary for his sufferings. In that he humbled himself for our sake, and became obedient to death, even the death of the Cross: therefore hath God highly exalted him, & given him a name, which is above every name: that at the name of Jesus every knee should bow. And that every tongue should confess that Jesus Christ is Lord, to the glory of the Father, Phil. 2.7. to 12. Oh horrible ingratitude! if you stick to bear witness to, and make confession of him, who veiled his glory, his Godhead, and did not stick to bear wrath, and be made a Curse for you. Horrid hypocrisy! if all the creatures do (according to their capacities) adore him, and you that appropriate the name of Christians will not acknowledge him.  
(2) Hath not God conditionated it? Yea, that the confession of Christ is a condition of life and salvation, is not only intimated, Isa. 45.22,23. but insisted on, Rom. 10.8.9,10. If thou shalt confess with thy mouth the Lord Jesus thou shalt be saved, for with the mouth confession is made to salvation. 'Tis in vain to plead for salvation upon believing with the mind, if there be not confession also with the mouth, in a capable subject. An habitual disposition to confess all the known truths of Christ is still found, in all such as are saved: [1 Jo. 5.10.14. Job 34.22.] And though there may be found in such an actual declining of that confession, they may be called to make, at some times, and under strong tentations: (which we read to have been in Jeremy, and Moses, as well as in Jonah) yet an allowed and habitual declining of, and withdrawing from the confession of Jesus, in any his known truths and ways, is not consistent with a state of salvation: For God doth not, will not save them, that go on in any allowed iniquity, Ps 68.21. 125.5.  
(3) Is not God celebrated or glorified by it? Yea, if you confess that Jesus Christ is Lord, it is to the glory of the Father, Phil. 2.11. And will you not glorify the Father, who is so willing to glorify you? and hath created and kept you for his glory, Ps. 4.3. Is. 43 7.21. Sirs, you break all the bonds wherein you stand indebted to him, as Creatures, as Men, as Christians, if you do not glorify him; And you cannot glorify himself, but in and through his Son Jesus Christ, 1 Pet. 4.11. Col. 3.17.  
(4) Hath not God himself confessed Christ in a sense? witnessed and attested to his excellencies? Yea, by an immediate voice from heaven once and again, Math. 3.17. 17 5. And our Saviour instanceth and improveth this testimony, Jo. 5.32. 8.18. O you that call God Father, why are you so flat? so fearful? should you not be followers of him as dear children, according to your several capacities and callings? He received from God the Father, honour and glory, when there came such a voice to him from the excellent glory: this is my beloved son, in whom I am well pleased, Eph 5. ●. 2 Pet 1.17. and shall he receive no honour from you, whom he hath so richly honoured?  
(5) 'Tis a glory that God put's upon you, when he calleth you forth to confess his Son Jesus Christ. The godly have acknowledged it to be such, Jo 21.24 Act. 26.16, and God accounts it to be such, Joh. 1.7. Act. 9.15. None of the Angels were ever called to confess Christ, in a passive way, as you are, who are called to suffer for him: Nor any other of the creatures can confess him in an active way, as you may, who are called to speak of, and for him, and to perform reasonable service to him. Consider this: and can you be henceforth averse, to what so much concerns both your eternal glory, in the highest heavens, and your eminent glory here upon earth likewise?   

II. Look you to our glorified Saviour? Brethren,  
(1) How is he dignified! He hath a name above every name; he is the brightness of his Father's glory, the express image of his person; far exalted above all principalities and powers, &c Is he not worthy of your witnessing to? Is there any cause of shame as to him? Or covert for silence as to you? Where can you match me with such matter of confession and for celebration. Lo, the thousands of thousands, and ten thousand times ten thousand, that are saying with loud acclamations: Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing, etc. Rev 5 11,12,13. 4,11.  
(2) How he is described! The witness, the faithful witness, the faithful and true witness, Rev. 1.5. 3.14. He faithfully declared the whole will of his Father, that was requisite for us, either to know, or do, in order to our happiness, Jo. 15.15. Heb. 3.2. And can we preachers, or people, unfaithfully detain what is due from us, to acknowledge, to his honour? especially when our own happiness is bound up therewith also. His followers are described by their faithfulness, and by having his Father's name written (not in their backs, or in their breasts, or in their hands, more occultly; but) in their foreheads, more observedly and openly, and they follow the Lamb whithersoever he goeth, Rev. 17.14. 14.1,4.  
(3) What is he doing! Now that he is entered to the holiest of all, and hath enough to take up his heart to all eternity; Yet is he bearing our names upon his heart, (as the high priest did the names of the tribes, upon his breastplate) for a memorial before the Lord continually, Exod. 28.29,30. He is now appearing and advocating for us, to his Father, and against our accusers, Hebr. 6.20. 9.24. 1 Jo. 2.1. with Rev. 12.10. Where is our loyalty and thankfulness? where is our love and tenderness? while so many assume the liberty of appearing against him, of accusing and condemning him, in his holy word, ways, and worship; that yet there are so few found, to appear for him, and plead his cause against the wicked, and to advocate his concernments before the world? was it so in the primitive times, even in the most terrible of persecutions? You know it was not: where then is your faith, love, sense, zeal, or gratitude?  
(4) What a disquisition doth he make? True it is, that, as to his bodily presence, he is now in heaven. But his eyes behold, his eyelids try the children of men And if you shall deny his name, decli●e his truths and interest, or defile his worship and institutions, shall he not search it out? Yea, he seethe it, and will requite it with his hand, his eyes are as a flame of fire: he seethe by his own light (as fiery eyes are said to do) & needeth not any foreign light or medium to see, or judge by. He searcheth the inmost recesses of the heart and actions; he will easily pierce, and break through all those subtle coverts, and secret vails, of self-ease, sensual indulgencies, self-interest, etc. which men wove unto themselves, and he will burn them up. He knoweth his confessors in the Asian Churches by name, and signally commends them: he knoweth the careless temporizers, and Laodicean neuters, and severally chides and threatens them, Rev ch. 2 and 3.   

III. Look you to the glorified Spirits? Angels and souls made perfect? Lo, there the Thrones and Crowns of, and for the true confessors. None that did ever here seal a good confession, but are there set down with Christ in his kingdom, Rev. 3.21. Mat. 19.28. Yea, behold not only the glorified condition of every true confessor; but how they have, and do give testimony to our Lord in glory, Rev. 19.6,7. 10.6.9.11. Behold the Angels those glorious Spirits.  
(1) How gratefully they are employed herein, as their highest work and business! These Golden Cherubims are still, with greatest admiration, looking on, and with greatest affection, looking into the ark of God; the things of Christ, which are now reported unto you, by them that have preached the Gospel unto you. And should not you then desire to know, and devoutly acknowledge them? Exod. 25.17.23. 1 Pet. 1.12. One Angel gladly publisheth those glad tidings of great joy: And suddenly there was with the Angel a multitude of the heavenly host, praising God and saying: Glory to God in the highest, and on earth peace, good will towards men, Lu. 2.10,13,14.  
(2) How gladly they esteem hereof, as of happiest worth and blessedness. They rest not day and night, saying, holy, holy, holy, Lord God Almighty, which was, and is, and is to come: But are still breathing out their hosannah's, and Hallelujahs: Blessing, and honour, and glory, and power, for ever and ever, Hallelujah, and Amen, Hallelujah, Rev. 4.8. ad finem 5.8. ad finem 19.1,3,4, etc. Ah Sirs! how much more are we indebted, and engaged! Did Christ take on him the nature of Angels? or came he to take away the sin of Angels? or to transfer Salvation upon Angels? Grant that the elect Angels received benefit by Christ. But were they redeemed from death, from hell by him? were they brought out of the hands of wrath & justice by him? were they brought from under the authority and vassalage of sin and Satan by him? Was Christ made sin for them? or made a curse for them? or were they made the righteousness of God in him? etc. No: 'twas for our sakes that he became poor, that we through his poverty might he made rich. He was delivered for our offences, and risen again for our justification. He was wounded for our iniquities, and the chastisement of our peace was upon him, etc. Oh! where is our ingenuity then! What monsters of ingratitude shall we be! If the Angels so affectionately celebrate him, and there is not one Angel but worships him; and we alone shall be averse to confess him!    

2. Look you downward? Turn your eyes from above, to things beneath: There are few objects but fit you with one Argument or other. Look you to the damned in hell? to the devils of hell? to the droves of sinners, or to the dear Saints, of our dearest Saviour, which are upon the earth?  
I. Look you to the damned in hell? Oh! What would they now give for such an opportunity of confessing, and closing with Christ, as they sometimes lost, but you still have, and perhaps are loitering away. But alas it is now too late for them: See that it be not too late for you also, Luk. 1. 6.1●. ad finem. Why were they cast into this burning lake? But that (if they did ever hear of Christ) they would not accept of and acknowledge him. But either voluntarily and frowardly they did refuse him to reign over them; or fearful and unbelieving (as they were) they would not venture to confess him, and faithfully continue with him, in and under the Cross, Jo. 3.18.19. Luk 19.24.27. Rev. 21.8 Heb. 10.38,39.  
II. Look you to the Devils of hell? Lo, these not only know and believe, but have confessed, and born testimony to Christ: Not from affection to the truth; but from anguish and pre-apprehension of torment. We know thee (say they) who thou art, Jesus thou Son of the most high God, Mar. 1.24. 5.7. Mat. 8.29. Doth fear extort a confession from Devils? and shall neither saith nor love extract a confession from Disciples?  
III. Look you to the droves of sinners that are upon the earth? How many thousand are there that yet continue in their sins! unconvinced, unconverted, estranged from, and enemies to the life of Christ! God hath ordained your confession of Christ, in order to their conviction and conversion. That they that are not, will not be wrought upon, by our word, our preaching, may yet be won by your conversations, by your convincing practices: Or, if not saved by them, yet (at least) that they may be shamed and silenced by them, 1 Pet. 2.12.15. 3.1.16. Mat. 5.16. Will you deny so righteous and so reasonable a matter, when souls must else rue and perish? And (happily) those of your own relations, who should have glorified God in and for you, upon earth: but may now blaspheme God, and curse you, for this your (carelessness, shall I say? or) cruelty in hell. Up therefore and be doing What knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife? thy child? thy friend? thy servant, etc. 1 Cor. 7.16.  
iv Look you to the dear Saints of Christ upon the earth? Are there not such as are weak among them that need strengthening? Such as are wavering that need settling? Such as will be wounded through your silence, and are likely to wander from the faith of God and fellowship of the Gospel through your miscarriage, in not making manifest the savour of the knowledge? Sirs, will your confession of Christ quicken none? will it confirm none? will it comfort none? Or are there none to be quickened, confirmed, comforted? Nay, how many are there to be excited? how many to be exhorted? how many to be edified every where? Oh then! where is your communion of Saints? where your kindness for souls? where your comforts of love and consolations in Christ? Read and remember the reiterated charges of our Saviour, 1 Thes. 5.11.14. Heb. 10.24. Col. 3.16.   

3. Thirdly, Look you backward? To the practice of your Saviour? To the precedency of his Saints? Or to what is passed of your selves?  
I. Look you to the practice of our Saviour? What a good confession did he witness before Pontius Pilate, 1 Tim. 6.13. Christians, he hath gone before you: he hath given you an example: he tells his accusers, Judge, and all: To this end was I born, and for this cause came I into the world, that I show d bear witness unto the truth, Jo. 18.37., O you, that say you abide in Christ, should you not be, and behave yourselves in this world, as he was, and did, in all imitable virtues and actions? and will you lose the end of your birth, of your being, of your reason, discourse, speech, in not glorifying God, and withal lie so miserably short of the example of our Saviour, which his own hand hath wrought, to bring us unto God, Jo. 2.6 4.17. 1 Pet. 2.21.  
II. Look you to the precedency of the Saints? how many bold, and blessed confessors have you, the old Testament and new Testament over! The time would fail me, to tell you of all the holy Apostles, and Prophets, and people of all capacities and callings, which kept the commandments of God, and held the testimony of Jesus: Lo, one hundred forty and four thousand, standing with him upon mount Zion, having his Fathers Name written in their foreheads, i. e. whose profession of godliness was visible, open, and conspicuous, Rev 12.17 14.1. Gird up the loins of your mind, then. A Saint! A Christian! and ashamed or afraid to confess Christ! how unlike is it to the spirits of the saints, that breathed in the primitive times and stories! Those offered themselves frequently to the test, and to the tormentors. They loved not their lives to the death, their liberties to bands, and suffered joyfully the spoiling of their goods, Rev. 12.11. Act. 20.23,24. Hebr. 10.34. What mean these subterfuges, and shifting fetches, that shyness, and straightening fear, which so hold or oppress you! Come, show yourselves men, if not Saints. Yea, be followers of them, who through faith and patience, do inherit the promises, Hebr. 6.12.  
III. Look you to what is passed of your own selves? Remember that time, when you were without Christ. Oh! How long! How long did ye outstand his calls? oppose his commands, cause, and concerns in the world? oppress your own Spirits? and offend his holy Spirit? Brethren, should not the time passed suffice you? should you not study to repair his honour, and right holiness, as much as in you lieth? 1 Pet 4.1. Rom. 6 19 If you are indeed, in Christ, let your strict confessions now, make some amends for your lose conversations then. Though you cannot intrinsically repair his honour you may and should extrinsecally. Paul was not so eminent a persecutor, but he willingly becomes as eminent a professor, when the power of transforming grace hath once past upon him. He had lived more adversly to Christ, than all before his conversion, and labours more abundantly for Christ than they all after his conversion, 1 Cor. 1.5 9,10.   

4. §. Fourthly, look you forward? Oh! how will the confession of Christ be reciprocated and rewarded! How will the contrary thereunto be reciprocated and revenged!  
I. First, How will your confession of Christ be reciprocated and rewarded! confess him, and he will confess you; confess him on earth, and he will confess you in heaven; confess him before men in your day, end he will confess you before men, before Angels, and before his father, in his day [Mat. 10.32. Rev. 3.5. Luke 12.8.] Plead his cause, and he will plead yours; vindicate His Name, and he will vindicate Yours, contend for him, and he will contend for you, and contend against them that contend against you. [Psal. 35.51. Lam. 3.58. Isa. 49.25. 51.22.] Sirs, how would you, that Christ should carry it towards you, when he cometh in his glory? Would you be cleared and confessed by him then? would you, that he acquit, acknowledge, and approve you then? As ever you would be found on his side then, with the glorified comprehensors in patriâ, fall in with his side now, amongst the gracious Confessors in viâ.  
II. Secondly, how will the contrary be reciprocated and revenged! Deny him, and he will deny you; deny him before men on earth, and he will deny you before the Angels of God, and before his Father in heaven. [2 Tim. 2.12. Mat. 10.33. Luke 12.9.] Are you ashamed of him? he also will be ashamed of you; If you are ashamed of him and his words in this adulterous and sinful generation, he also will be ashamed of you, when he cometh in his own glory, and in his Fathers, and in the holy Angels [Mark 8.38. Luke 9.26.] He will admit no claim of theirs to him then, who will not assert his claim to them now; but will abandon them for ever, with an, I never knew you. [Mat. 7.22,23. Luke 13.27.   

5. §. Fifthly, look you inward?  
I. First, for this, are all those holy principles from God imparted to you, and his holy and pure Law imprinted within you. [Psalm 40.8,9,10.] There is not one talon, but is to trade with. Holy faith, hope, love, etc. are all for exercise, and employment, and so for evidence to the praise and honour of the giver, though not for popular ostentation by the user. All the fruits of righteousness are by Jesus Christ, unto the glory and praise of God, [Phil. 1.11.] True grace is compared to light, to fire, etc. which are not only communicative of their virtues, but carry a self-evidence. Love and faith are not without their evident works and labour, and become effectual by the acknowledging every good thing [Rom. 13.12. Psal. 39.3. 1 Thes. 1.3. Philem. 5.6.] Can you then believe in Christ with your hearts, and not confess Christ with your mouths? These two are connexed [Rom. 10.9,10.] Can there be hope in you, and you abide wholly careless, to render a reason of it, when thereunto required, and the object of your hope will be thereby also honoured? 1 Pet. 3.15.  
II. Secondly, upon this the holy presence and inhabitation of God is insured to you, Whosoever shall believe and confess that Jesus is the Son of God, God dwelleth in him, and he in God, 1 John 4.15. O sweet promise! O the signal privilege of sincere professors! God and the godly confessor have a mutual cohabitation with one another; a mutual inhabitation in one another. Every new act of your holy confession will be a new advance in this happy communion. Now ordinarily is the most soul enriching intercourse with God, and the most soul-ravishing illapses from God; even to joy unspeakable and full of glory, [1 Pet. 1.6,7,8.] Now it was that Stephen saw the glory of God, and Jesus standing on the right hand of God. And that he said to others, Behold, I see the heavens opened, etc. Now when the showers of stones (like a storm of hail) fell upon this holy Confessor, who was yet, full of the holy Ghost, and of power, Act. 7.55,56.  
III. Thirdly, to this all those holy relations, whereinto you are called, engage you: You are his subjects, his servants, nay his friends, his brethren, his bride: Who should witness to and for him, if you do not? You are my witnesses, saith the Lord, Is. 43.10. Sirs, you are nearest related to him, of all the world; May I not say to you, in the words of Pilate, Behold your King; Treason of the deepest dye, to say with those wicked Jews! Away with him, away with him, and crucify him, rather than adventure to confess him [john 19.14,15] Behold your master, your friend, that calls you not henceforth servants (i. e. comparatively, not so much servants as friends) for the servant knoweth not what, his Lord doth; But, saith he, I have called you friends, [John 15.15.] What! and yet loath to confess him! Where is the loyalty of a servant? Where is the love and ingenuity of a friend? Behold your elder brother; one that is not ashamed to call you brethren, though lifted up to the throne, far above all principality and power [Heb. 2.11,12.] And are you ashamed to call him brother, that yet lie upon the dunghill. In short, Behold your beloved husband, you are members of his body, of his flesh, and of his bones: This is a great mystery. How should your thoughts be taken up in expatiating touching his honour, and your happiness! How should your tongues be tuned to the imblazoning of his excellencies! How should you tell every one that asketh you, in the language of the spouse [Cant. 5.9 ad finem] He is the chiefest among ten thousand, he is altogether lovely— This is my beloved, and this is my friend, O ye daughters of Jerusalem.   

6. §. Sixthly, and lastly, look you outward? behold, the spirit of glory rests upon you, the sequel will be victory to you; you are secured in your lives, till you have finished your testimony, and secured in your liberties, so far, as it may further your testimony.  
I. First, The spirit of glory rests upon you, while you are vilified for your testimony. If ye be reproached for the name of Christ, happy are you, for the spirit of glory and of God resteth upon you; On their part he is evil spoken of, but on your part he is glorified [1. Pet. 4.14] You may bind such contumelies to you, as a crown of glory, and as a Diadem of beauty. 'tis a grace, a great grace, that is put upon you [Phil. 1.7. Acts 4.33] Others curses do but contribute to your blessedness. Here Christ, Blessed are ye, when men shall revile you and persecute you; when they shall separate you from their company, and cast out your name as evil, and shall say all manner of evil against you, falsely for my sake. Rejoice and be exceeding glad, etc. Rejoice and leap for joy, etc. Mat. 5.11,12. Luke 6.22,23.  
II. Secondly, The sequel will be victory to your testimony, if not a vindication of yourselves too: Oh the succession of conquests which have been made, down along all ages, by the sealed confessions of the sacred martyrs! What acclamations are there! victory! victory! Now is come salvation, and strength, and the Kingdom of our God, and the power of his Christ: For the accuser of our brethren is cast down, etc. How overcame they? By the blood of the Lamb, and by the word of their testimony. For they loved not their lives to the death, [Rev. 12.11,12] True it is, that the Christian may lose, but Christ gains. The confessor falls many times in the quarrel, but the cause riseth by his fall. And if it cost you bonds, so Christ and his Church gave liberty, nay if it cost your blood; so these live by your death, you have lain in prison, and presented your lives in martyrdom, to good purpose.  
Farther it may be attended with your vindication also Philadelphia kept his word, and denied not the name of Christ. Therefore (saith he) Behold I will make them of the Synagogue of Satan (which say they are Jews, but are not; but do lie) I will make them to come, and worship before thy feet, and to know that I have loved thee. [Rev. 3.8,9] There were white robes given, to every one of them that were slain for the Word of God, and for the testimony which they held. (Rev. 6.) Until the number of their brethren, which should be killed, as they were, should be fulfilled, ver. 9, 10, 11. Let the adversary know, they shall see, and be ashamed for their envy to God's people And such as cast out the holy confessors for his name sake, saying, let the Lord be glorified, our Lord Jesus, in his own time, shall appear to the joy of these, and they shall be ashamed: Yea shame shall cover their faces, which said unto these, where is the Lord your God, Isa 26.11. 66.5. Mic 7 8,9,10.  
III. Thirdly, You are secured in your lives, till you have finished your testimony: You are immortal, till your witness is delivered, and your work is done: And who can desire to live longer, that liveth in and for God here, and hopeth to live with God in glory hereafter, when he hath finished his work, he had to do in grace. 'Tis said, when the two witnesses had finished their testimony, than (and not till then) the beast that ascended out of the bottomless pit overcame, and killed them, Rev. 12.7. They never fell till their testimony was finished. O ye believers, the year, month, week, day, hour of your end or death, and of effecting their design is under a divine limit: When our Saviour taught in the Treasury, and therein to the very teeth of his adversaries, so that they might have easily taken him (in the eye of second causes) and by wicked hands have slain him; yet as full of enraged malice as they were; no man laid hold on him. Why? what was the reason? 'Tis immediately subjoined: For his hour was not yet come, John 8.20. But when that hour once came, they forthwith laid hands upon him, and led him away to Caiaphas, and so to crucifying, Luke 22.53,54.  
Fear not them then, which can kill the body, so as to flee, or forbear thy duty: For, besides that, they have no more that they can do [Luke 12.4] they are under an almighty restraint in this also. The days and accidents of your lives, yea, the very hairs of your heads are all numbered; Not only the essential, or integral parts of his confessors, but the very excrementitious are under the lock and key, the care and custody of their Lord Christ [Job 14.5. Luke 12.7. Mat. 10.30.] And when you have finished your course, and filled up your confession: let the enemy kill you, he cannot hurt you. He shall but let your soul out of prison, which is therewith, immediately let into his presence, who forthwith crowns his faithful confessors, with a crown of righteousness, 2 Tim. 4.7,8. Phil. 1.20,21,23.  
IU. Fourthly, You are secured in your liberty too, so far, as it will further your testimony. And can you reasonably expect, or religiously endeavour more? So long as liberty will best serve the ends, for which you were made, are maintained, or new-made, you shall be sure to have it, i.e. so long as it will be most useful for you to serve God by it. He insured Paul as much [Acts 18.9,10. 23.10,11. 26.16,17] And you may by faith warrant your interest in the same promises, as far as concerns the same profession, and your continued preservation will best promote the same ends. The particular security, or promise to Joshua, is applied as of general extent, to all that profess and embrace Jesus. [Josh. 1.5. Heb. 13.5] Nay, the more eminently, you keep up the life of profession, the more endearedly, will he keep the liberty of your persons, as it may and will best subserve the same, in a lose and perverse generation. You have his promise, Because thou hast kept the word of my patience, I also will keep thee from the hour of tentation, which shall come upon all the world, to try them, that dwell upon the earth, [Rev. 3.10] Away with your fears then, and act faith. The gates of hell, all the united power and policy thereof, shall never be able to prevail against sincere profession, though they may sharply persecute it. [Mat. 16.18] Nor, Satan himself, nor any his subtlest and strongest agents and instruments can touch, either your selves or states, till God suffereth it, whose glory you are pleading for, and whose Gospel you profess. They cannot move one link further, than he lets them out the chain, in whose hands it is, [Rev. 20.1,2. Job c. 1, and 2]  
'Tis true, your profession may cost some of you a prison: But your denial of him will cost you perdition, cost you hell. And what is a prison with God's presence, and for professing Jesus. 'Tis a prison perfumed, etc. 'Tis a palace, 'tis a paradise, 'tis a living ecstasy, a lower heaven, a little emblem of the liberties of eternity, if you will believe the experiences of God's prisoners. In brief, Though the devil may make you of professors, prisoners; Yet the Lord (whose prisoners you are) order out every circumstance, whom, where, when, how long, etc. and over-rubs all issues, and emergencies, to the greater advantage of his truth, and of your testimony, to the greater advancement and access of light and liberty to his Gospel, and to the greater approbation, as well as probation of you his prisoners [Rev. 2.10. 1 Pet. 1.7. Phil. 1.12,13,14.] Sirs, If you are in good earnest Christians, you have enough not only to quicken; but to content and quiet you when distracted and discomposed; to give courage and cheerfulness, when drooping and despondent. Shake off all discouragements then; Stand fast in the faith, quit you like men, be strong: The Lord is with you, while you be with him. And if ye seek him, he will be found of you, But if ye forsake him, he will forsake you, 1 Cor. 16.13. 2 Chron. 85.2.    

The seventh QUESTION. When are we to confess Christ?  
THe sorts of Confession, and several capacities of persons, by and before whom this confession is to be made (which have been premonished, qu. 3, 4 5.) are of proper consideration here also. I shall only add thereunto (1) That this confession may be considered, either 1. Dispositivelie, as it is within, in the inward disposition; Or, 2. Declarativelie, as it is, or aught to be without, in the outward declaration. (2) This question concerns the time, when we are to make confession; and so comprehends within our deliberation, both 1. The time whereupon we are cast; and 2. The time, wherein we are called, to the confession of Christ. And indeed, that we may the more distinctly know the time, wherein we are called to confess Christ, we are the more deliberately to consider the times, whereupon we are cast, and those choicer ends, whereunto as a means, our confession of Christ is ordained, and appointed, and how it may, and will best serve and conduce to those ends. (3) The times whereupon we are, or may be cast, either give countenance to what we are to confess of Christ; or else give check unto it; and this, either in regard of the corruptions and sins, which appear, or in regard of the calamities and sufferings, which attend it. (4) Of the corruptions I shall name but a few. Perhaps it is a time, wherein Christians are careless of confessing Christ; or cold in their confessions; or they cast off the matters of faith and worship which they should confess, and cover, and veil this over, with excuses and apologies. (5) The calamities that do, or may attend our confession, are, either 1. Impendent over, and threatened to us; 2. Or are inflicted, and have already taken hold of us. (6) The ends of confession are, 1. The glory of God and our Saviour, Phil. 2.11. Phil. 1.20. The growth of his Gospel, 1 Cor. 9 23. 3. The good of souls, not only our own, but others, for the convincing and converting of the foes of Christ, [2 Pet. 3.15,16. 2.12.] For the confirming and comforting of the friends of Christ. 2 Cor. 1.6. Phil. 1.7 (7) Upon the whole, I say, the negative in confession is due from us to Christ at all times; the affirmative not without some difference. Concerning which, consider the ensuing Propositions.  

Prop. 1. There is no time wherein we may deny Christ, or any of his Concernments; be the time never so Corrupt, never so Calamitous [See Ch. 5. prop. 1.] That we deny not Christ is a negative precept, and therefore binds us always, and to all ways. There is no time, wherein it is not our duty to forbear the denying of Christ; there is no time wherein it may be done, or he denied; no not in any kind, or to any degree; neither in the will, or mind within; or by word of mouth, or any other way of manifestation without, whether explicitlie, or implicitlie. And so (1) There is no time wherein we may deny any of that truth, which Christ hath revealed for us to believe. We may do nothing against the truth, but must do all things for the truth [2 Cor. 13.8] We must buy the truth at any rate, whatever it cost us; but may not sell the truth at any rate, whatever it will yield us [Prov. 23.23.] Thus much the anointing teacheth us, which is truth, and is no lie, 1 Joh. 2.27. (2) There is no time wherein we may deny any of that good, which Christ hath required us to do. As we love him, or would have him to love, and live in us, we must do, and may not departed from any of his Commandments; by turning aside, either to the right hand, or to the left. [John 14.15,21. Deut. 5.32. 11.8,22] (3) There is no time wherein we may deny that to be an evil, or adventure to do it, which he hath required us, as sinful, in its own nature, to decline. No suffering may put us upon sinning, or will be a sufficient plea for the same. If you call evil good, or good evil; put darkness for light, or light for darkness; Woe to you [Isa. 5.20. Mic. 3.2.] There may be no evil committed, that good may come. In short, you may not commit the least transgression, were it to keep off the greatest tribulation; But must much sooner choose the furnace of suffering, then close with the flatteries of sinning. [Rom. 3.8. Job 36.21. Dan. 3.14.— 19]   

Prop. 2. There is no time, wherein you may dissemble in the concerns of Christ, what ever be the sins that abound, or sufferings that do attend. This is no small degree of denial, and being a negative precept also, (as that is) binds us (as that doth) both at, and to all times. True it is, there is a time for suspension of our confession; of which hereafter, Prop. 5. but there is no time for simulation, (properly so called) in our confession. We may, yea must, deal prudently; but may not, must not dissemble in piety, Math. 10.16. Be you wise unto that which is good; but simple, sincere, innocent, inoffensive, blameless, harmless, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) concerning evil, Rom. 16.19. Phil. 2.15. 'tis not for you to cast a veil of deceit, or dissimulation before the eyes of men, (before the eyes of God you cannot) or to handle this work, and the word of God deceitfully, and in guile. Your conversation herein may not be with fleshly wisdom: But in Simplicity, and godly sincerity 2 Thes. 3. 3-6. and 2 Cor. 2 17. 1.12. Set me instance in matters of faith, which take up our oral confession; and in matters of worship, which mostly take up our real confession of Jesus Christ.  

1. First, we may not in the confession of Christ, dissemble in matters of Faith. As there was no guile found in the mouth of our Saviour, so neither may there be in the mouth of his Saints: Himself hath stated this, as needful to our salvation, 1 Pet. 2.22. 3.10 Psa. 34.12,13. Both the Doctrine, and grace of faith, is charactered by the Apostle to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 1.5. 2 Tim 1.5 unfeigned; or as the same word is rendered, Rom. 12.9. without dissimulation. We are called to a plain confession of our Faith in Jesus, and may not seek the covers of Ambiguous and oracular words and phrases; or cloth the chaste and holy faith and verities of Christ, with the meretricious terms of the heathen or heretic, that examines us, and think to make it up, by an after salvo of distinctions. If such frauds in matters of faith might be passable, what fools were our Marian Martyrs, to deal so openly in the points of merit, satisfaction, real presence? etc. who could not but know, that those terms might receive a construction, that comported with the sense of Protestants, as well as Papists: But those holy men of God had better studied the simplicity of the Gospel, then that their confession should be in deceit, or guile; according to the blessed pattern of their precious Saviour, and his Proto-martyr Stephen. They therefore used great playness of speech, and durst not (to preserve themselves from the fire) prostitute the faith to the flouts and scorns of adversaries, Joh. 18.37, etc. Acts 7. and 2 Cor. 3.12.  

Question. May we not then elude the adversary, that examineth us by equivocal phrases, or some such equivocating passages, when playness of expression will certainly infer danger to us?  
Answer. Though you may decline their questions, and divert their discourse into another channel, as Christ did, when private persons did endeavour to entrap him by ensnaring questions; and should use your best Christian wisdom, when you are called before Governors for his name's sake, as himself directs you, for anticipating dangers, Math. 19.3. &c 21.23. etc. 22.15. etc. 10 16. etc. Yet, you may not, to escape the hazard you may (not without cause) fear, elude or equivocate in the faith which you are called to declare. You may not by equivocal expressions to the prejudice of truth, prevent the trials, which are probably not far off. This were to imitate, rather Satan's enticements, than your Saviors examples, Gen. 3 5. and you would fall within the compass of a lie, of which you may not at any hand be guilty; no, not for God, and ill becomes a confessor of any man, who professeth him, that is the way, the truth, and the life: I say a lie, for all equivocations and clusions in prejudice of truth and justice, are a sort of lying, Job 13.7. Col. 3.9. Isa. 57.13. Gen. 3.5. with Joh. 8.44. Again, it is true, you may so prudently improve circumstances, and manage your expressions in arduous cases, with that circumspection, as to divide (if possible) the adversaries, as Paul did the Pharisees and Sadduces, and as to disappoint their aims, and detain them from a progress unto that, which is of most hazard for you to assert, as he did, by insisting first upon that which was more acknowledged, and of less hazard, as the resurrection was; whereby they were implicated, and he was exempted from coming up to the resurrection of Christ, which they jointly opposed. Yea, you may so declare yourselves, as they may be deceived as to the temper of your person (though not as to the truth of your position) and so be diverted from your persecution. So Paul likewise did: But how was it? Not by the coverts of equivocal expressions; but by a present cleverness, in what was matter of controversy among them, and by a prudent concealment, in what they might conjoin against him; for confessing of which, he was not yet called upon by them, Acts 23. 6-10.  
We may not then indulge ourselves a liberty of equivocating, or compliance in expression, to the adversaries dialect or expectation. For 1. This doth virtually serve the patronage of their sin, in protecting yourselves. And 2. Foully slur the evangelical perfection, together with your own profession; however you may preapprehend a possibility of evading, by the door of an after exposition, and distinction. Nay 3. This liberty would void the scope and spirit of confession. If such ambiguities in expression, and after distinctions were allowable, whereof we are speaking; then farewell confession, and the Crown of Martyrdom. This were indeed to cover the faith, not to confess it. Nor were we called to dying for Christ, or to declare our knowledge; but to devise coverts first, and to distinguish ourselves out of this darkness afterwards, when the danger is over. 4. Fellow then your Saviors prescription. Your business is not to hold forth a form of safe words (safe to you) but to hold fast a form of sound words, and to speak sound truths, in sound terms, and to abstain from all appearance of evil, in doctrinal positions, as well as deuce of practice, 2 Tim. 1.13. Tit. 2.1,8. 1 Thes. 5.21,22. Though Judah be commixed with, or cast among Idolaters, she must call God no more by the word Baali (though it also signified my Lord) but Ishi: because that name was vulgarly known, to be applied to the heathen idol, Hos. 2.16,17.  
We may not then dissemble in words, nor in whatever other way of profession, when we are called to a confession of our Faith in Christ. Here is no allowance to Arrius, of the paper in his bosom, or any of the acts of the Priscillianists or others, to lie behind the curtain. Such fleshly artifices, are alien from the simplicity of the Gospel, which you should observe, 2 Cor. 11.33. from the self-denial for God, which you should own, and openly practice, Mar. 8.34,38. In short, these hide faith, which you should hold forth, Phil. 2.16. harm the faithful, which you should comfort and build up, 1 Thes. 5.11. and harden the adversaries, against the honesty, and sincerity of your profession, and in their own sinful ways of persecution and perdition, whom you should labour, to convert and bring off, 1 Pet. 2.12.    

2. Secondly, We may not, in our confession of Christ, dissemble in the matters of his Worship: neither by the appearance of, nor by our appearance at, an evil and idolatrous worship. For so, our real confession of Christ, would have no consistence, with our oral confession of Christ, which latter, is not only Christ's pleasure; but (as I suppose) your practice. Your works in this case, will give your words the lie.  

I First, here may be no dissembling appearance of an evil, or idolatrous worship. You must abstain from the very appearance, Yea from all appearance of the evil of sin; though you should thereby hazard, or must therefore abide, any evil of suffering, 1 Thes 5.22. Hebr. 11.25. You must avoid, not only the sins, but the signs; hating even the garment spotted with the flesh, Judas 23.  

Quest. What appearances of evil and idolatry in worship, must be avoided by Confessors?  
Answ. Though where the appearance of evil, or idolatry is but imaginary, and founded only upon another's ill construction, or misinterpretation; it will not warrant your abstinence or oversation from that act of worship, which is necessary and commanded of God. For then you should admit an actual sin in yourselves, to anticipate the appearance of sin to others: and must omit necessary duties, as often as others will, or do opine and declare them to be niceties and idolatry: which is against all obligations both of piety, justice, and charity. Yet, where an appearance of evil, or idolatry is real, and flows from the nature and condition of the act, which is per se an occasion, either of sin to yourselves, or but of a scandal tending to sin unto others, it worthily requires and will regularly warrant, your abstinence from such an act, especially in the affairs of instituted worship, whereof God hath expressed the greatest jealousy, 1 Thes. 5.22. Judas 23. Exo 20.5,6. 34.14. (1) This is fitly instanced against by the Apostles, in his resolves upon the case, touching meats offered to idols. Christian's might not eat of them, in the idols example, nor with idolaters, in their religious feasts: for this was an appearance of idolatry, flowing from the nature of the action, and was scandalous per se, tending to the countenance of the idol, to the confirming of the idolater; to the corrupting of the infirm Christian, to communicate herein against his conscience. And therefore they must not comply in the case, as ever they would have communion with Christ, 1 Cor. 8.10. etc. 10 20,21,22,28. But they might eat of the same numerical meats, when they were bought in the shambles, or brought forth at a private civil feast, without scruple of conscience, as far as concerned themselves, 1 Cor. 10.25,26,27. (2) This is formally interdicted you, in all the laws, that inhibit scandal, or laying a stumbling block in your brother's way, 2 Cor. 6.3. Rom. 14. and 15. 1 Cor. 8. and 10. For in this case you actively concur to, or give the scandal, which the others take: Whose rule is, to give no offence, neither to the Jews, nor to the Gentiles, nor to the Church of God, verse 32. (3) You shall virtually incur the breach of that Commandment, which forbids the evil and idolatrous itself. For the same command, which prohibits you any sinful act (according to the comprehensive intent and import thereof, which is exceeding broad) forbids the several causes, occasions, incentives and provocations thereunto, together with the shows and appearances thereof; as is agreed by Expositors of the Commandments, and is warranted by the explication of Christ himself, in his Sermon on the mount, Psal. 119 96. Deut. 12.30,31,32. Math. 5. 12-29. And I hope you do not think the transgression or terrors of the second Commandment small (to which the sin of idolatry appertaineth) and above which, above all other, God hath hung a fiery flaming sword, which turns every way, to keep the purity of his instituted worship.  
It may not be expected, that I should exhibit a bill of particulars, upon this case, wherein we may not semblably conform to the idolatrous Papists, or wherein neither we, nor they, may symbolise, or correspond in worship, with the idolatrous Pagans. For this consists not with my design of brevity, I should only add three things. (1) There may be no act, carrying an apparent semblance of any evil or idolatrous worship done by us. God chargeth his people, that they shall not herein do, like the idolatrous heathens, that were round about them, 2 Kings 17.15. How memorable and invitable to this purpose, are the instances of Eleazar and Auxentius? Who, though they might preserve their own lives and liberties, by such an appearance of conformity, dare not by such hypocrites, slain their holy profession, scandal ze other professors or strengthen the hands of persecutors, by such acts as these: The one by setting the branch of a vine-tree loaden with Clusters, at the feet of Bacchus his image; the other by using his own provision, which was lawful for him to eat, and but make, as if he did eat of the flesh of the sacrifice, commanded by the King, 2. Mac 6.18. ad finem. (2) There may be no allowance of any evil, or idolatrous act of worship, done to or for us; which were to partake of this sin (if consent to sin, whether antecedent or subsequent gives us, as it doth, communion therein, Psa. 50.18. Leu. 19.17.) and so we have fellowship with an unfruitful work of darkness, which, we are faithfully to reprove; contrary to 1 Tim. 5.22. Eph. 5.11. The signal zeal of Valentinian (afterwards Emperor) I may not pass by in this particular, who when the Priests had besprinkled him with their Paganish holy water, as he passed before Julian, into the Temple of Fortune, broke off those parts of his garment, on which this water fell, and burnt with just indignation against the Priest himself also. (3) Such appearances seem not allowable neither, when we do such an overt action, and yet declare other aims and intentions; so long as there is no consistence, between the acts done, and aims declared. In this case, I know not how to acquit the agents, from the guilt of hypocrisy; who (as to this) seem but too like Ephraim, and Laodicea, to be a cake not turned; nor raw, nor roasted, nor hot, nor cold in religion; a temper which of all others, God most nauseateth, Hos. 5.8. Rev. 3.15,16. And their sin seemeth (though somewhat below, yet) not much unlike theirs, who swore by the Lord, and by Malcham, and feared the Lord, and worshipped their graven images, Zeph. 1.5. 2 Kings 17.33,41. I may not omit that of Origen; who, though he delivered the palm to those that offered it to the image of Serapis, with this declaration of himself; come and receive the boughs, not of the image but of Christ; was yet censured for a worshipper of that idol.  
(1) Such covert appearances of idolatry and evil, are manifestly dishonourable to God and the religion you acknowledge; as if he and it were not worth an open acknowledgement, or overt adventure. (2) Disproportionate to the relations, which ye have assumed and avouch to stand in toward God in Christ; as if he were such a Master, King, Father, Husband, or his were such Servants, Subjects, Sons, Spouse, as might well be either ashamed or afraid, of owning his laws, observing his limits, of living up to his ordinances, and of leaving on, or trusting to his omnipotence. (3) Hence it cannot be but of dangerous sequel to yourselves. For God will not be mocked. Will ye provoke the Lord to jealousy? Are ye stronger than he? Gal. 6 7. 1 Cor 10.22. (4) And of diffusive scandal to others: While the adversaries of truth are thereby obdurate in their bloody cruelty, and take occasion to blaspheme, and speak the more reproachfully: And while the assured friends of truth are (generally) either defiled or displeased, drawn over to sin with you; or drenched in shame and sorrow for you, and made to drink of contempt and scorn among others.    

II. There may be no dissembled appearance at an evil and idolatrous worship. This were not only to commit sin ourselves, but to contract the guilt of others sins upon our own souls, by a palpable communion in their service, by a present cooperation to their sin, and by the public countenance hereby given them. This our provoked God will not easily put up: But if we will adventure to partake of their sins, he will also make us partakers of their plagues, Rom. 1.32. Eph. 5,6,7.11. Rev. 18.4. The rather, because it is, not only a sin against his own Commands, Exod. 20 4,5,6. Deut. 12.30.31,32. Mic. 6.16. but (in the present case) is connexed with the stifling and smothering of, or sinning against the checks and clearness of our own consciences, which are his deputies in our bosoms, Rom. 1.18,19,28. 1 John 3.20.  

Quest. May we not be lawfully present at such Worship, as our conscience, regularly informed, tell us is evil, and especially if it be idolatrous?  
Answ. Though every evil in the ministration and external modes of Divine Worship, will not warrant our secession from it, and from the solemn assemblies of Gods dear servants for it; as being, neither consistent with Christ's pattern, nor with the Church's peace, whose maladies and breaches would then be endless (whether the ministration be by proper gift, or prescript form) humane frailties being considered: Yet, even such external faulty ministrations should be reprehended by us (according to our several places) although we may not therefore rend from the worship itself which bears the impression of Gods own authority upon it. It is requisite, according to present circumstances, and your personal capacities, and callings, that you witness against those, but that you do not (upon this account) withdraw from this. Let the constant practice of the holy men of God, not only in the old Testament, but new likewise, be the clue to help you out of this Labarinth. When the corruptions of worship were but in extrinsic modes, or of inferior moment (while the essentials and ends thereof were neither vacated nor vitiated) they never removed from the worship itself, but restrained others; Yet, ever rebuked these sinful ministrations, Heb. 10.25. Judas 19,20. 1 Cor. 14. & 11.18. etc. Behold your blessed Saviour, who declined not the solemn worship of God among the Jews, (as being of divine institution) which yet was then sadly adulterated. But at the same time, he decries their symbolical Rites, and superstitious Usages, (as of humane invention) that were annexed to, and with it: And as he did not reject their Communion; so he reproved their Corruptions herein, Luke 4.16. Joh. 7.10.37. Luke 22.7. Mat 8.4. 15.1.— 10. Mark 7.2.— 14. Experience and sense tell us, that humane ministrations, even of Divine matters, are not ordinarily, without humane miscarriages. Reason tells us humane miscarriages, or infirmities must be allowed for. And Religion tells us, that humane miscarriages, especially in divine matters, must not be allowed of.  
Answ. 2. Though you may be lawfully present, where the Circumstances & exterior ministration are in some things faulty, while the substance of the worship itself is agreeable to the revealed will of God; yet you cannot be present without sin, as concerns yourselves the worshippers; if your presence thereat be upon sinful terms, or with some sinful transactions. (1) If the terms of your Communion therein be sinful, sinfully enjoined by others, and sinfully embraced by you. As if the Condition of your Communion which they appoint, and you accept, should be your professed or previous Consent to the necessity, or legitimacy of these evil modes and ministrations. Though the imposition of an indifferent circumstance doth not therefore illegitimate that circumstance, or your Compliance; yet as the imposition of an unlawful act in worship (though by a lawful Authority) will not indemnify your practice in doing it, so nor your promise to do it, though there should be a Statute and Commandment for it, Hos. 5.11. Mic 6.16. The condition you have embraced for Communion being sinful, should be broken off by inward repentance and outward reformation; your Continuance therein aggravates your sin, and every new act in fulfilling the Condition augments your guilt, Jer. 8.5. Hos. 4.16. ad finem. You may not injure Christ and your own Consciences then by yielding to such Conditions In such a Conformity you will be self-condemned, and shall strictly account for it to the Lord of Conscience, whose law it dictates, and from which no humane laws can disoblige you, Tit. 3.11. Rom. 14.12. Acts 4.19,20. You must not sin against God, in order to your safety, or his service, or to obviate separations, Rom. 3.8. Job 13.7. In such a case the sin of your being separated, is not yours but theirs that separate you. You are but passive herein that are thus precluded. You are fugati not fugativi, and the guilt will lie at the door of such Diotrephes, 3 John 9,10. Luke 11.52. (2) If your transactions in the Communion of such a worship be sinful: That is, if you actively concur to, or apparently countenance those sinful modes and ministrations, which are such in your apprehensions or consciences; This is not only to have fellowship with their sin, while you afford it countenance (who should faithfully reprove and forward the reformation of the same in others as far as in you lieth, Eph. 5.11. Rom. 1.32. Leu. 19.17.) But to offer violence (as to God's command, so) to your own consciences, by your voluntary compliance, which is a sin of a scarlet dy and tincture, Rom. 1.32. Jo 9.41.  
Answ. 3. As a man's simple presence at an idolatrous or evil worship, (evil as respects the substance of it) doth not at all include his Communion in the others sin, because this always excludes his conjunction in, or countenance of such service: So a man's presence thereat, for detecting and opposing of such false worship, and for defence of the true Worship, in opposition to that false, bespeaks a commendable Zeal in all those who are thereunto regularly called. Such was the presence of holy Paul, at the superstitious Usages of the Athenians. He hath not the least fellowship with, or favour for those evil and idolatrous services. His business was not conformity to, but confutation of those ignorant and unprescribed devotions, and to conduct them to the knowledge and service of the true God, in his Son Jesus, [Acts 17.22,23.] Elijah (it is true) was also present at the idolatrous fopperies of the Priests of Baal, and persuaded in the people likewise. But how? Not with the least comprobation of, or countenance for this idol-service, (which he utterly confounded) but for confuting the Priests, for convincing the people, and for clearing up the purity of God's Worship, 1 Kings 18.21. to 41.  
Answ. 4. Such a presence of yours at an evil and idolatrous worship (evil with respect to the substance of it) which includes your countenance of, or concurrence to any act that is thus evil or idolatrous (especially if it be thus in the judgement of your Consciences) cannot be excused from being a great sin against God. That a Conjunction in an evil means of worship, especially against Conscience, is an eminent crime in those that are engaged to the Confession of Jesus: Me thinks I should not need to add more in proof, considering what hath been already premised. But be sure of this, that as the vitiating of the Substantials of worship, is a far greater sin than is the vitiating of one or more Circumstantials; So you greaten your sin by a countenance of, and concurrence to an evil means, more than to an evil mode of worship. Oh! how jealous is our holy God of his holy Worship! that doth strictly inhibit any action towards approbation or appearance of any false or evil means of worship, Exodus 34.13,14. 1 Corinthians 10.20,21,22. You countenance a sin negatively, when you do not (according to your place) discountenance it, when you do not what in you lies, regularly to reprove and reform it, 1 Sam. 3.13. Ezekiel 33.6.8. 1 Cor. 5.1,2. etc. Doth your company give check hereto? What do you to discourage it? Will your recourse thereto think you restrain others, or rebu●e it? Let Conscience speak and be heard in it. You countenance a sin positively, not only when you devise or put it on; when you defend or plead for it; when you delight or have pleasure in it: But when you do that which (in reason) subserves to the protecting of it, or hath a real open appearance of compliance to it: Which is a countenance by example, and this is an effectual exhortation. Thus the Apostle condemns their communication in the meats offered to idols in the idols Temples; as that which not only stumbled the infirm, but strengthened the Idolaters, and had the semblance of an idolatrous compliance, 1 Cor. 8.7.10. & 10.20, &c And if Christians might not sit at meat in the idols Temple, much less might they be seen there at their idolatrous transactions, unless for reproof of such idolatry.  
Remember the Command in such a Case: You may not pollute yourselves, or Gods holy name and service. You must keep yourselves pure, and not walk in the Statutes of your fathers, nor observe their judgements, nor defile yourselves with their idols. You must not only keep yourselves from idols; but must flee from idolatry, and not so much as furnish what may any way minister to it; but take good heed to yourselves, lest ye corrupt yourselves, and that your hearts be not deceived. And whether this be to flee from idolatry to fall in with an idolatrous service; or to take heed of temptations thereunto, when you throw yourselves upon them, and even tempt the tempter? Judge ye. 1 Joh. 5.21. 1 Cor. 10.7. Isa. 65 11. Deut 4.15,16. & 11.16. Ezek. 18,19. to 39  
Before I conclude what concerns this Question, give me leave to offer these four things to your Consideration. 1. Though it should be allowed you, that the external modes of some parts of Divine worship, are left free and undetermined of God (which yet cannot be said of all, nor must be acknowledged as to any, in an universal latitude, God having limited us so far (at least) that it be not vain, ignorant, profane, irreverent, Exod, 20.7.) Yet all the external means of worship are plainly enough limited, and determined by the revealed will of God, who is the only object and original of divine worship; So that neither you, nor any may take from, or add unto them, nor turn aside either to the right or left hand from them, Deut 4.2. & 5.32,33 & 12.32. Josh 1.7. This is the substance of the Second Commandment. 2. The Second Commandment, which concerns instituted worship, is of all the Commandments most strongly fortified against humane inventions and innovations, that they break not in upon it: and is most severely fenced by divine jealousy and indignation, which burns very hot against the breakers of it, Exod. 20.4,5,6. and is not quenched but upon an holy reformation and regulation by it, Ezek. 16.26,27. Deut. 32.18,19,20. Hos. 2.2,3,4. 1 Cor. 10.22. 3. God expects your strictest care and caution, as concerns his visible worship, that you seek him, not after your own hearts, or your own eyes, by mingling your own sinful imaginations, and that you do not serve him after the Doctrines and Commandments of men, by making use of their sinful inventions and traditions, Numb 15.39. Jer. 3.17. Psal. 106.39 Col. 2.18.20. to 23. Let me add 4. That he will not endure your correspondence with the sin of others in corrupting his worship, either by walking in their courses, or obeying their commands, or embracing their counsels herein, or by any undue connivance at, or toleration of these Corruptions; against the duties of your places and callings, Mic 6 16. Hos. 5.11. Dan 3.18. Deut. 13.6,7,8. Rev. 2.14,15,20.   

Quest. May we not be lawfully present at an evil and idolatrous Worship, without such witnessing against it, when the Civil Magistrate commands our religious attendance upon it?  
Answ. First, Though Christianity binds us to the best obedience unto the Civil Magistrates, whether supreme, or subordinate, and that upon the best account, for Conscience sake towards God, and because they bear the impression of his authority, as well as of his allowance, and are ministers of his for our good, Rom. 13. 1-8. 1 Pet. 2.13. to 18 Yet, as they hold their Authority and Sovereignty under him, for his glory and our good; So the active subjection we own to them is in, and under him, to whom they and we, are subordinated and subjected: They in requiring obedience from us, and we in rendering obedience to them: So that their acts of Superiority must not interfere either with piety, justice, or charity, and our acts of subjection must not impugn either godliness or honesty, Psa. 82. throughout, 1 Pet. 2 13,14. 2 Sam. 23.3 1 Tim. 2.2. Though God hath vested the Christian Magistrates, as he did the Jewish, with a care and charge in, and about his worship, that it be duly administered and attended, and that all abuses in, and corruptions of it, may be either prevented or reform; Yet may they not either add to, abstract from, or alter in any essential or integral part of his Worship; but are as well limited by the Word of God herein, in point of Government on their part, as their Subjects are in point of Obedience on their part, and may no more turn aside from the Commandment, either to the right hand, or to the left, than may the meanest of their Vassals or Subjects, Deuteron. 17.18,19,20.  
Answ. Second. As the Civil Magistrates then may not (without great sin) abuse their Authority committed to them of God, for corrupting his Worship, or commanding their Subjects to wait upon it, so (intrinsically) corrupted; as being that which neither consists with their intrustments as Ministers of God, or with their engagements, or the ends of Magistracy, for God's glory and the people's good, 1 Kings 16.25,26.30. etc. 2 Kings 17.21,22. So the Civil Magistrates authority puts no obligation upon their subjects to obey these sinful commands, or observe these sinful corruptions of, or in the Worship of God. In that (1) This act of attendance hereupon is sinful (as hath been proved) and not Law doth, or can induce an obligation to that which is sinful and unlawful: Nor can it indeed be called a Law in such a Case, unless equivocally and in improper speech. (2) In that their authority being subordinate, is precluded in this, by a superior authority of God himself. God's command binds us from this attendance, and therefore man's command cannot bind us to it: God's command doth induce the first and supreme obligation; and cannot therefore be superseded by the command of man; which (at most) infers but a secondary and subordinate obligation. In short: He that will say men's law binds him to that worship which Gods law binds him from, doth therein subordinate God to men, and at once blasphemously dethrones him, and deifies them.  
Answ. Third. Hence, as the Civil Magistrates contract guilt to themselves, by commanding an evil worship, so their commands thereof are too narrow a Covering for men's evil in closing with, or conforming to it. It will be no Apology at God's Bar; our Magistrates bid us to attend it; when we hereby break the Law of God, who is higher than the highest; to bend ourselves to the lusts of man whose breath is in his nostrils, and do provoke Heaven to please a worm on earth.  
Israel sinned a great sin, in conforming to the idolatrous worship of Jeroboam, and suffered therefore the greatest of sufferings, in being removed out of God's sight, because they willingly followed the Commandment, Hosea 5.11,12. 2 Kings 17.21,22,23. Let them instance not only the Sampler of the lives, but the Statute Laws of their Governors upon this Case, in the sixth chapter of Micah: Yet God is so far from accepting this Plea, that he aggravateth their provocation by it; In that the Statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels, that I should make thee a desolation, etc. Verse 15, 16. Doth the supreme Magistrate command those Three Worthies, Daniel 3. to the worship of the Idol which he had erected? They yet choose rather to burn than bow: And (commiting their concerns into the hands of God) with an holy courage and humble confidence, they stick not to tell him to the very face; Be it known unto thee, O King, we will not serve thy Gods, nor worship the golden image which thou hast set up, Daniel 3.11 to 25.  
Again, as humane Laws will not warrant our observance of a false worship; So nor our omission of the true Worship which God hath instituted. For than man's Law may loosen us from Gods, and the inferior power disoblige us from the Superior. Is Daniel precluded prayer to God by a politic Statute? He will not obey that Law, nor omit his work, but opens his window toward Jerusalem, though the Den of Lions be the issue of his devotions to the Lord, Dan. 6 10, etc. Are Peter, John, and the other Apostles prohibited preaching? They dare not break the command of God for preaching, by obeying the command of man in forbearing to preach and press it home upon the consciences of their adversaries; Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye, Acts 4.19. & 5.29.   

Quest. What if our hearts mean time abide with God, and adhere firmly to his true worship, may we not then bodily attend such an evil and idolatrous worship?  
Answ. (1) This is a rotten covert. As if the Soul could be wholly distant from, while your Bodies are delivered up unto such an evil and idolatrous worship. Hath not your understanding the direction of, and your will the dominion in, and over all bodily actions? If these had not pre-assented and consented, how came you thither? You came thither, you were not carried thither. (2) 'Tis against a ruled Case. The Apostle argues the Case with h s Corinthians; whether they might set at meat in the idols temple, and there eat of the meats offered to the idols, their hearts abiding firm with God, and they not applying themselves to the worship of those idols. The Apostle resolves it in the negative. And 1. he chides them for it, as an act inconsistent either with charity to souls, whom they did hereby embolden to sin, 1 Cor. 8.10. or with communion with our Saviour, whom they did hereby incense to jealousy, 1 Cor. 10.20,21,22. 2. He calls them from it by many cogent and pressing Arguments, 2 Corin. 6.14. ad finem. 3. This is a robbing of Christ. While you reserve only your souls for our Saviour, and render over your bodies to an idol-service. Whereas your bodies as well as your souls are his, both by right of purchase on his part, and by a proper act of self-resignation on your part, if you are indeed Christians, 1 Cor. 6 19,20. Rom. 12.1.  
If you plead naaman's example, 2 Kings 5 18. you must put into the consideration therewith, that the words will as well bear another translation, which refers to the time past, and they are so rendered in other Scriptures, as is instanced by our English Annotators. Thus: In this thing the Lord pardon thy servant, that when my Master went [Psal. 51 & 52. & 54. in the title] into the house of Rimmon to worship there, and he leaned [2 Sam 1.6] on my hand, and I bowed down or worshipped [Exod. 33 10.] in the house of Rimmon; when I bowed down or worshipped in the house of Rimmon, the Lord pardon thy servant in this thing. If we thus render the words, they afford not the least pretence for this practice; but an argument (rather) is prompted against it: Naaman imploring pardon for his past idolatry, if you follow the present Translation. Yet 1 it cannot be conceived, that he did fully and deliberately intent a compliance to, or conjunction in this idol-service; he having in the words immediately preceding, assured the Prophet, that he would henceforth offer neither burnt-offering nor sacrifice unto other Gods, but unto the LORD, ver. 17. Besides in the words immediately subjoined, he hath this happy dismission from the Prophet, Go in peace, ver. 19 who cannot be interpreted to seal such a foul intention, with so fair a valediction. I know some (who adhere to this Translation of the words) apprehend, that the words import no more than the intending of homage and observance to his Master, not to the Idol; But this I forbear, and shall further add no more but this: 2. That if in compliance to this Translation, his words should be extended to a conclusive purpose and resolution of being present at the adoration of this idol, yet you cannot vindicate it (being thus understood) from being a very great sin. For you may observe he begs pardon for it at least twice in this one verse. And he that fears sin as the greatest evil (because most opposite to God his greatest good) will not dare upon hopes or insurance of pardon, to incur sin, or indulge it protection: but doth (with the blessed Apostle) reject such an inference with abhorrence, and refute it likewise by arguments, Romans 6.1,2, etc.   

Quest. May we lawfully use the proper badges and peculiar characters of such as are of an adverse profession, (adverse to the true Faith and Worship of Christ) when we may thereby preserve our civil liberty, and secure our persons?  
Though you may use a civil Badge or Cognizance of such professors, as also that which is sacred, that is common to them, and to the Orthodox; and though I could gladly in this persuade you to suspend your Christian liberty when it may subserve charity, and to become all things of this nature, to all men, whereby you may serve the Gospel, and save them, (as Paul hath done, 1 Cor. 9.19. to 24.) yet under pretence of securing your persons, or serving others profit you may not scandalise your holy profession, by symbolising with, or conformity to that peculiar service. Those proper ceremonies, or sorts of spiritual vestments, which do character forth to, or bespeak before others, that profession (and none but that) which is alien from, and adverse to the pure faith & worship of our Lord Jesus. This were indeed little less than to abandon the sound, and hypocritically to assume a sinful profession to us. Will you see,  
(1) How it is reprehended by Paul in those Judaizing t●…chers and temporizers, who in compliance to the Jews, constrained Christians to be circumcised: only lest they should suffer persecution for the cross of Christ: when Circumcision had now received an honourable burial in the Churches of Christ among the Gentiles, and was retained by the Jews in opposition to the cross of Jesus, Gal. 6.12,14. Peter also is for this withstood by him to the very face at Antioch, because he was to be blamed; for before that certain came from James, he did eat with the Gentiles of the meats prohibited by the law of Moses; But when they were come, he withdrew, fearing them which were of the Circumcision. Paul therefore argues him of dissimulation (which is twice mentioned) in that he endeavoured to secure his liberty with a semblance of conformity; And did therein not only scandalise the Gentiles, but symbolise with the Jews, who upheld this discrimination of meats, and that as distinctive from the Gentiles And Paul plainly professeth that he walked not uprightly herein, according to the simplicity of the Gospel, Gal. 2.11. to 15. (2) How is it restrained? The Lord chargeth his people that they should not herein, do like the heathens that were round about them; that they should not round the corners of their heads, they shall not cut themselves, nor make any baldness between their eyes for the dead, nor print any marks upon them; for ye are the children of the Lord your God, an holy, a peculiar people to himself, 2 Kings 17.15. Leu. 19.27,28. Deut. 14 12. The reason of these prohibitions is doubtless extensive to us, as whatsoever things were written aforetime were written for our learning, Rom. 15.4. You may not then use proper Popish idolatrous Ceremonies or sorts of Vestments, to preserve your safety among them, more than you may use proper Paganish and idolatrous Ceremonies or sorts of Vestments, to preserve your safety among these. And might Saints have taken shelter, by the use of such, without sin; they need not have wandered about, as they did, in sheepskins and goatskins, Heb. 11.37. Surely, if a woman may not wear that which pertaineth to a man, as neither may a man put on a woman's garment; but all that do so, are an abomination unto the Lord thy God, Deut 22.5. Then much less may there be an allowance of such metamorphosing habits in Religion, with acceptation to the Lord our God. If the open discrimination of the Two sexes in the same kind may not be destroyed by that; then neither may the open differencing of a flagitious sect, from the faithful in Christ, be destroyed by this. (3) What is the result? You are secured by these subterfuges: but 'tis in, and by sin, and with snares, if not upon your corporals, yet (which is worse) upon your consciences. You are secured; but sinners are hardened. The Jewish compliances to their idolatrous neighbours, did but heighten their obdurateness and opposition to the true faith and worship, 2 Kings 17.8 etc. You are secured, but others are seduced. Barnabas himself (as well as the other believers) was led away with Peter's dissimulation, Gal 2 13. You are secured, but who suffers? God suffers in his honour; the Gospel suffers in its ordinances; the godly suffer in their names and spirits: And whether this be a security for such to seek after, as set God before them as their reward, and his Gospel as their rule, and godliness as the matter of their rejoicing? Let Conscience speak faithfully.   

Quest. May we not lawfully accept of, and use another's Certificate, that we have renounced our holy profession in this or that particular, which is the butt of persecution; when we may thereby secure our persons, and do still retain the same principles?  
Though self-safety is, and should be dear to every man, & may, yea must be endeavoured subordinately, yet not by sinful means, or with scandal and ignominy to our Master. In this Case it must be sacrificed to him, or we are not saved, but lose ourselves, Mat. 10.38,39. ●0. 12.25. and by accepting deliverance on sinful terms and Testimonials, we do but accelerate destruction to ourselves, and dishonour to him. This was the un of the Libellatici in the primitive times, who were censured for it by the Church: That they accepted by themselves or others for self-safety, such Certificates and Letters testimonial of adoring the idols, while they did not adore, but abhorred them: Will you consider?  
(1) How distant this is from the Commands of Christ. Let Conscience judge impartially. Is this to contend earnestly for the Faith, once delivered to the Saints, by seeking coverts from this duty, or (at least) from the danger hereby, under another's sinful testimony? Is this to be valiant for the truth upon the earth? to call for justice, and to plead for truth? Judas 3 Jer. 9 3. Is. 59.4. Is this to shine as lights in the world? or to sit down in darkness? to hold forth the word of life? or to hold it back for fear of death or torments? Is it to put your Candle on a Candlestick? or is it not to put it out rather? or at least to put it under a bushel? Mat. 5.15,16. Phil. 2.15,16.  
(2) This were deceit and collusion with men, not confession to men: And cannot be excused from an high degree of dissimulation with man, of deserting your Mediator, of base cowardice in you, and of betraying his cause w th' others. And cursed be the deceiver, saith the lord Cursed be he that doth the work of the Lord deceitfully, Mal. 1.14 Jer. 48.10.  
(3) This were a daring communion in the others sin, while you take pleasure in it; at least use the patronage of it, and take protection, from and by his false and lying testimonials, which are such to your own knowledge, 2 Tim. 2.22. Rom. 1.32. Besides, what desperate cruelty is it to the others soul? who should be ashamed through your confessed piety, and not hardened in his prejudices against godliness, and in persecution of the godly, through your carnal policy, 1 Pet. 3.15,16.  
(4) This will be a dart thorough your own consciences: who condemn that sin in another, which you make your own covert, and therefore are the more inexcusable, Rom. 2.1,2,3 with 1.32. Are you sincere in what you say, that you still retain the same principles? Will not these ever and anon be as a fireband in thy Conscience, and flash hell in thy face? Throw away these sinful vizours then, and take to thee the shield of faith. Sound faith will endure the tortures, not accepting deliverance, when it is offered, with dishonour to Christ, or cannot be obtained, but with dishonesty by the Christian, or with the defilement of his conscience, Hebr. 11.35.      

Prop. 3. There is no time, wherein we may do any thing, contrary to what we should at any time confess to be our duty, (in a matter of faith or worship) to or concerning Christ. The negative confession spoken of, (as it notes a non compliance in profession, or practice, to the pravities of men, or times,) must ever be preserved; whatever be the persecution imminent, or inflictted. For this ye have 1. His command to engage you, 2 Tim. 2.19. Heb. 3.13. Psal. 37.27. Prov. 3 7 to 21. 2. His choice grace to enable you, if you are not only almost, but altogether Christians, Jer. 32 40. Psal. 80.17,18. Hebr. 12.28. 3. A cloud of witnesses to encourage you, Heb. 12.1,2. And 4. The contrary were (in effect to deny Christ, and that to no mean degree, Judas 4. This may not be done then,  
(1) Though the defection should be never so general: though truth faileth, and he that departeth from evil maketh himself a prey, or is accounted mad, as in Isaiah's time, Isaiah 59.15. though we should be left alone, in our own apprehensions, as Elijah was, 1 Kings 19.10. to 14. or have the whole world against one Athanasius: Yet one Elijah, one Athanasius must be against all the priests of Baal, against the whole world of heretical and ungodly men. We must maintain our holy profession, with those holy persons. Our rule is; We must not follow a multitude to do evil; We must not be conformed to this world; We must not run unto the same excess of riot, how strange soever it be reputed: but keep our uprightness of profession in the midst of a crooked and perverse nation, Exod. 23.2. Rom. 12.2. 1 Pet. 4.4. Phil. 2.15,16.  
(2) Though the danger should be never so great. We must hold fast our profession without wavering, and may not cast away our confidence, whatsoever it cost us, Heb. 10.23 ad finem. We may not choose iniquity rather than affliction: But must rather endure the furnace, and embrace the flames than desert the faith; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in this Egypt, Job 36.21. Dan. 3 17.18. Hebr. 11.25,26.   

Prop. 4. There is no time, wherein a positive confession of Christ, as it is dispositively taken (for an inward disposition to confess) is not due from us. So it is clearly enough stated by Peter, 1 Pet. 3.15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you. Though you are not bound to render an account always, yet you are bound to be ready always, at least with an habitual readiness, and this in act also within, and to be reduced into act without, as often as you are required to give an answer, when it doth accord with the glory of your Master. It is true, that the confession of Christ is an affirmative command, and so binds not ad semper. But though the outward action be not required at at all times, yet the inward habitude is. As it obtaineth in prayer, and such other affirmative precepts, so in this also Though the external duty cannot be at all times done, yet the internal disposition is at all times due. We may never be out of a praying or confessing frame, though we cannot be ever found in the acts of prayer, or of confession.   

Prop. 5 There are some times wherein a positive confession of Christ, as it is declaratively taken, or noteth the outward declaration, is not due from us. This is (as hath been said) an affirmative precept, and so always binds us, yet not to always, i e. 'tis always our duty, but is not always to be done. 1. We are not always to exhibit an oral confession. There could then be no time for our sleep, or for other speech, &c which nature asks for, and grace alloweth. 2. Nor are we always to exhibit a real confession. For so there could be no allowance for other natural actions, or for ordering our civil affairs and concernments; which as our natures and necessities call for from us; so God hath commanded to us.  

Quest. At what times are we privileged from such a positive confession of Christ?  
Answ 1. When the engagements for self-safety are not preponderated by, or in an equal peize with those for our Saviors glory. We serve a most indulgent Master, who hath hot only promised an eternal glory, but provided also for our temporal safety. He hath subordinated indeed this to that, and both to himself. But when our open confession of him cannot serve him, but the occultness of our conversation may therewith secure us, he alloweth us the benefit of our un-observed recesses, as he did in like cases to Moses and othe●s, and will now have mercy, and not sacrifice, Exod. 2.15, etc. 1 Kings 18 13 Math. 12.7,9,13.  
Answ. 2. When the interest both of the Confession and Confessor will be visibly prejudiced. In this Case not only our own good, but God's glory do preclude it, and privilege us This seemeth to have been the truth of David's case, when he stayed with Achish, 1 Sam 21.11. etc. Our Saviors Rule for regulating his Saints, in giving holy admonitions and rebukes (in Mat 7.6) restrains us from casting away our holy counsels and confessions upon such as will but trample on them, and tear us. Are we then demanded to deliver forth an account of our faith and hope in Christ by some private person or persons, who w ll therefore (visibly) but rent and persecute us, and reproach and prejudice it? We are not (in this case) only indemnified for our present silence before such, or for putting by these demands with other discourses, but enjoined it, Prov. 26.4,9. & 7.8.  
Answ. 3. When the ends of confessing Christ cannot manifestly be promoted by it, or attained by us. For all means are in order to the end for which they are ordained; and our obligation to the means is for obtaining of the end. The end indeed is desirable, and to be intended for itself, but the election and use of means is not for themselves, but for the sake of the end to which they are referred. What these ends are, is afore said. In these cases then, we are privileged from an open, oral confession of Christ.  
(1) If the glory of God our Saviour will be visibly rather hindered then helped by it. All the lines of subordinate ends and means, must centre in this, which is the supreme end of man. If the juncture of circumstances be such, as this means will now rather cross than conduce to this end, we are then exempted. Thus Esther conceals both her relations and religion in her recess at Shushan the palace, according to the charge of Mordecai; while her confession would manifestly obstruct her honourable preferment to the king's bosom, and her hopes thereupon of promoting the blessed interest of the King of kings: But when a door is once open (after her espousal to him) of glorifying God in retrieving the bloody decree of Haman, and rescuing his people out of this destroying hand, she openly avoucheth both her people and profession, Esth. 2.10 7.3,4.  
(2) If the Gospel of Grace will be visibly rather harmed than advanced by this open confession of Christ, the present circumstances of time considered. For we may do nothing in direct prejudice of the Gospel, 2 Cor. 13.8. Thus our Saviour did often prohibit the publication of his miraculous and signal Cures unto his Patience, especially in the first entrance of his Ministry, lest it might not only be interpreted a study of popularity in him, but intercept the surer passage of the Gospel among his, as it sometimes did, upon their immature and imprudent promulgation of them, Mark 1.44,45. & 7.36. Matth. 8 4. & 9.30.  
(3) If the good of souls (in the glory of himself) will be visibly rather hazarded than attained by it. When & with whom private endeavours will best promote these ends, we may and must be private Our precious Lord hath commended privacies of this kind, by his own unquestioned example, Luk 9 10,11. & 10 23. As hath Paul also by his; who tells his Galatians, I communicated the Gospel privately to them which were of reputation, lest by any means I should run, or had run in vain, Gal. 2 2. And chargeth us to keep our persuasions in indifferencies private, when, and as often as our brethren will be stumbled or offended, or made weak by our unreasonable practices or profession, in such matters adiaphorous. Hast thou faith? have it to thyself before God, Rom. 14.21,22.    

Propos. 6. If you would know whether at this, or that particular time, such an open and observed Confession of Christ is due from you; you must consider the ends of this Confession, and whether it will now conduce or not unto, and promote these ends. For means receive their value from their end. All means are for their end, and the end is not attained but by the means Nature itself doth plainly dictate your obligation to the use of means, when, wherein, and as often as you may thereby lawfully obtain the end. Would you then know whether you are now called, according to your several capacities, to such a solemn Confession of Christ: You have these serious Questions to ask of, and answer in your own consciences.  
(1) Will God be most magnified by my present open confession in the present circumstances I am in? Speak Consciences and spare not, whether of public Officers in Church or Commonwealth, or of those that are in a more private orb. This is the highest & ultimaie end, and therefore infers the highest and indispensable engagements to the use of all appointed means; and then especially, and most eminently, when the attainment of this end by them, is obvious to your own sense and conscience. Is not this your end? Or is not confession of Christ a means of divine impression, in order to it? Doth not Conscience dictate the present usefulness of this means, in order to that end? Now, if ever then, Let every tongue confess that Jesus Christ is Lord, to the glory of the Father, Phillip 2.11. Rom. 14 11. Who may dare to be mute when the Lord is to be magnified, especially of such as call him Master? Whose confession should not be manifest when Christ shall be thereby magnified, though it should cost life itself, especially if you are Christ's Ministers, Ps. 35.27,28. Mal 1 6. Phillip 1.20. Nay, let all such us love thy salvation say continually, the Lord be magnified, Psal. 40.16. & 70.4.  
(2) Will the Gospel be best maintained by my present public confession, in the present circumstances I am in? Let Conscience be plainly heard out by all Magistrates, by all Ministers and members of Christ, who lay claim to the everlasting Gospel. Oh! the great goodness that the Gospel hath declared and done to & for you: what have you declared or done, or yet will declare or do for the Gospel? What should not be done, or suffered for the Gospel's sake, that it be not hindered? much more that it may be increased, Gal. 2.5. 1 Cor. 9.12,13. 2 Cor. 10.15. Must we not all pray that the word of the Lord may have free course, and be glorified? then surely we must (according to our place and calling) do our best and most to promote it, and may not be ashamed to confess and plead for it, 1 Thes. 3.1. Rom. 1.16. Yea, rather than part with it, or not profess the Gospel, when you may thereby promote it; You must be partakers of the afflictions of the Gospel, according to the power of God, and not be ashamed of the testimony of the Lord, nor of such as are his prisoners, 2 Tim. 1.8.  
(3) Will the good of souls be best ministered unto by my present Confession in the present circumstances I am in? Let the witness of Conscience be attended, especially by you that watch for, or have the charge of souls, and inspection of Consciences. No man should seek his own only, but every one another's welfare. May ye not hid yourselves in whatsoever concerns your neighbour's estates but help them even to their straying brutes? 1 Cor. 10.24. Deut. 22.1. to 6. Exod. 23.4,5. Much less may you hid yourselves in what concerns their souls, the best part, and of abiding perfection: but should study (to your utmost) to promote their eternal salvation, Judas ver. 23. Rom. 11.14. Ah Sirs! who should be silent when souls lie at stake? and he may both save himself, and them that hear him, by the same act? 1 Cor 9.22. Rom. 10.1. 1 Tim. 4.16. Is your present Confession likely to bring in souls to Christ? Oh happy work both to us and him! and an high piece of wisdom, that you forthwith set about it, and fall in with the present season, Isa. 5.20. Dan. 12.3. Prov. 11.30. Is your present Confession like to build up souls in Christ? Oh! do not balk it, but bring you forth out of the good treasure of good hearts, your good things. Wherefore have you your faculty of speech, or the furniture of the spirit; but for good to the use of edifying? And if you should seek, that you may excel to the edifying of the Church, than no doubt you may not overslip such an eminent season, Eph. 4.29. 1 Cor. 12.7. & 14.12. Rom. 15.2.   

Prop. 7. If you would know to what sort or kind, as also to what cise or degree of positive Confession you are at this, or that particular time engaged; you must consider these ends, and what sort or cise of Confession will best conduce to, and promote these ends. For the end diricts and determines, orders and overrules in the choice and use of means. The end both leads and limits us (according to the circumstances we are in) both what means we should use, and to what measure: As the prudent deliberation of health and life points us, like the finger of a Dyal, whether we should in this juncture use food or physic; and not only what we should take in such a case, but how much also. Here let me leave you with these two Conclusions: That 1. by whatever order or kind of Confession. And 2 by whatever observedness or degree of Confession, you may best come to, and keep up these ends, you are bound to use that order and observedness.  

Conclus. 1. By what ever order or sort of Confession you may best serve and secure these ends, you are obliged to that sort and order of confession. 1. Reason instructs you to make choice and use of the best means, whereby you may compass your just ends and intentions. It doth not only inhibit the use of what is contrary to them, but doth enjoin the use of such means as are most convenient to attain them. 2. Religion engages you to use all means of God's appointment for the ends by him appointed, and the best of every kind, and most apt for the obtaining of them, and for the honouring of him. He requireth the male in your flock, the best means you can make use of, and without any bile, or blemish. He will not be put off with the maimed, and halt, and torn for sacrifice. Who ever reserves the best from him, he counts him a deceiver, and curseth him, and it as deceit and falsehood, Mal. 1.8.13,14. Hos 11.12. Will the glory of God then, in the gospel of his Son, and good of souls, be best furthered, according to your present circumstances, by a formal and oral, or by a virtual and real confession of Jesus Christ, or by them both together accordingly, must you comport yourselves.  

First, Will a formal and vocal confession of Christ best serve these ends, as you are now circumstanced? The premises do plainly prove that this kind of Confession is now your duty, and you may not be diverted from it. (1) Happily these ends will be most advanced, and best attained by an open and plain declaration of, and for him If so, you may not decline it, but must readily g ve out your attestation to him, and answer to others of the faith and hope that is in you, and of your obedience unto him; and must declare the works of God, and his glory among the heathen, (if the present exigencies require it) as well as among his people, 1 Pet. 3.15. Psal 78.5,6,7. & 96.3. & 64.9. (2) Happily these ends will be best insured by an open and public Disputation. If so, you may not dally in it, but must contend e rnestly (according to your capacity) for the faith once delivered, Judas ver. 3.  

Quest. Is every Confessor bound to dispute for Christ and his concerments?  
Though impassionate Disputes for, and Defences of the Gospel faith and Worship, which have been undertaken in his sufficiency, and humbly and uprightly managed in his skill and strength, and for his sake, hath been always of great advantage to the Cause of Jesus, and to the confounding of the enemies, Acts 9.22. and 19.8,9,10. & 17.2,3,4,17. to 34, And though every man is concerned to declare a reason of the hope that is in him; yet every man is not qualified to discuss the same, in a strict way of ratiocination and dispute against all Opponents. The Disputants we read of upon such subjects in the sacred Scriptures, have been men emimently instructed of God, and invested with gifts, of much skill, and mighty in the Scriptures; as, Apollo's, Stephen, Paul, and Barnabas, Acts 18.24 ad finem. & 6.8,9,10. & 15.2. & 9.8,9. 'Tis true, every man should covet earnestly the best gifts, and that he may excel to the edifying of the Church; but that every man is concerned to engage in disputations and scholastical ventilations, with the subtle enemies of our Faith, will not thence be inferred, especially in that it is made such a discriminating character (not of a member of Christ, but) of a Minister of Christ; that he be able by sound Doctrine, both to exhort and convince the gainsayers, 1 Cor. 12.31 & 14.1,2. Tit. 1.9.  
When the holy ends  will be rather prevented and prejudiced, than promoted by such open engagements and conflicts on your part, you may not (though provoked thereunto) accept the Challenges of the Adversary, but should either put by his arrogance with some pious diversion, or pray in the assistance of others who can better defend the Truth, and defeat them. Let not passion cozen, or pride corrupt you, to mistake your call herein. You are never called of God to dispute for his Gospel with such, or when the Truth will visibly lose, and error v sibly gain, through your disability and disproportion to the Contest. If the weak in the faith may not be received to doubtful Disputations among the Saints in Christ, much less are they required to enter the Lists of Disputation with the subtle and cunning Sophisters of a corrupted Age: God requiring from them but as he giveth to them, and as they may glorify him, Rom. 14.1. Math. 25.22,23,29. In a word, you should do nothing against the truth, that may (through your inordinacy or infirmity) either wound or weaken it: But all for the Truth, to promote the esteem, and preserve the entireness of it, 2 Corinthians 13.8.  
I advise every one in this Case, to observe the Adversary that opposeth, and his own ability and order or capacity: And how these ends will be attained, or hazarded thereby And as every one hath received the gift, and may reach these ends by, or upon the Antagonist with whom he hath to conflict; so let him minister, not stretching himself beyond the line of his abilities, or the measure to which he hath arrived, that the Name of Christ may not suffer through your weakness in the Congress, and his Cause and Church sustain shame through your being conquered, and through their boasts and cracks who will triumph over the Truth, through your fall and ignorance. Doth the Antagonist out match you in abilities? and happily glorieth over you, in that you decline the Contest? Be it so. A plain and pious asserting of the important truths of Jesus; and of the evidence and influence hereof as to your Consciences; together with a plain and particular acknowledgement of your inability to so uneven a conflict, will both bespeak your humility and the Gospel's honour. If you could say no more but with that happy Martyr, Though I cannot dispute for the truth, yet I can and will die for the truth: yet this will be a seed of comfort to you, and of conviction to them    

II. Secondly, Will a virtual confession best serve these ends, in the circumstances you are in? You may not fail as to it, or as to the way (whether active or passive) whereby these ends will be accomplished.  

1. Will the expliciteness of your profession in an active way best promote these ends? Let it put you upon present action, that you may celebrate this holy Confession, both by the openness of your own practice, and by owning other professors.  

Quest. Whether, and how far Confessors are bound to be open in the practice of Christianity, especially in times of persecution?  
Though we may not un-necessarily draw our secret duties of Piety, or deeds of Charity into public sight and observance, which would be alien from the special nature of such duties, and adverse to our Saviors directions, and an ambiating of applause with men, and therefore of no acceptance with, or recompense from God, Math. 6.1. to 7. And though no part of our Christian practice be designed, finally, for approbation with men, or to be seen of them, which were gross hypocrisy, and is so far from finding commendation with God, that it is certainly followed with his curse, and many complicated woes, Matth. 23.5,27,28. 2 Cor. 10.18. Yet, as God is exalted, the godly edified, the Gospel enlarged, and the ungodly are either exposed to shame, or egregiously silenced, or effectually won over from sin, by the evidence of our good works, Gal. 1.23,24. Eph. 4.16,29. 1 Pet. 3.1,16. So, 'tis not only lawful that we may, but laudable and needful that we should have our Conversation so conspicuous amongst men, that they may by our good wor●s which they shall behold, glorify God in the day of visitation. And so is the will of God, that with well doing ye put to silence the ignorance of foolish men, 1 Pet. 2.12,15.  
'Tis true, you must not inordinately affect the sight or censures of any man, or men. But if you subordinate your actions and appearances before men, to the sight and approbation of God, and do therefore perform your Christian obedience before them, that they may thereby be persuaded to convert to, and honour him; you do but therein answer his ends, and your own engagements; And should not feed your fears of being hypocrites, or forbear this expliciteness, when you make your own glory to serve his; and are so far from seeking the praise of men, more than the praise of God, that you first seek this, and shoot at it as your mark, and seek that only for this its sake; and use it only as your butt, that you may the better hit this mark Hear therefore your duty and our Saviors direction. Let your light not only be, but shine, and that before men, and so shine before them, that they may see your good works and glorify your Father which is in heaven, Mat. 5.16. Nor should times of persecution take you off from this publickness: but cause you to mend your pace, and to spread your sails to every wind that will blow you the swifter and surer into this happy Port. The Saints scattered through the storms of persecution, must yet show out of a good conversation their works with meekness of wisdom. The Philippians, notwithstanding the night of persecution, must and do shine as lights in the world in the midst of a crooked and perverse nation, Isa. 3.13. Phil. 2.15. with 1.28,29,30. Daniel (in this case) sticks not to make up his private Christian Offices of public and common observance, opening his windows, as well as not omitting his work, that others might take Copy and Courage from his Constancy in his family, to follow after God fully, and not forego their duty to God, upon fears of violating the Decrees of men, Dan. 6.10. The Apostles also do not, will not quit their preaching of the sincere Word, or performance of the spiritual and solemn Worship, to the best degree of publickness they might, how sharp soever the winds of Adversity and Affliction blow upon them, or they be scurrilously treated, as pestilent and seditious fellows for it, Acts 4.18, ●9. & 5.42. & 24.5,14.  
The degree of expliciteness in our Christian practice, which becomes our duty in case of persecution, will best be directed by attending the ends mentioned, and the attainment thereof by such expliciteness. See Conclusion second.   

Quest. Whether, and how far are we bound to own the Confessors of Christ publicly, especially in case of persecution?  
Though you are not bound to own such in any sinful, or unlawful matter, who therein do not own but oppose your Master; as neither by any sinful or unlawful means, for his good doth not want, nor will warrant your evil; as neither by stepping or moving out of, or beyond the bounds and limits of your Callings; For every one must abide in the Calling wherein he is called of God, Gal. 2.11. Rom 3.8. 1 Cor. 7.20,24. Yet wherein, and as far as they publicly own Christ, and Christ will be publicly honoured by them, you must (according to your capacities) publicly own them, and partake with them in the defence and confirmation of the Gospel: whereunto all the consolations in Christ, all the comforts of Love, and the communion of the Spirit, and of the Saints, are so many quick and cogent arguments, Phil. 1.7,17,27. & 2.1,2,4.  
Public Magistrates than should not only do no unrighteousness in judgement to them, upon the informations or instigation of the ungodly; For he that justifieth the wicked, and condemneth the just, even they both are an abomination to the Lord, Leu. 19.15. Prov. 17.15. Isa. 5.23. But 1. should declare the innocency of their persons, and injustice of their prosecution, as the Princes did concerning the Prophet Jeremy, This man is not worthy to die, for he hath spoken to us in the name of the Lord our God, Jer. 26.16. 2. Should defeat the wiles and purposes, and disappoint the wrath and power of their adversaries. 3. Should deliver them out of the jaws of the wicked, and from the injuries of false witnesses; And 4. defend the worth and integrity of their persons and professions, Acts 23 27. Job 29.12. to 18. Heb. 1 4 Isa. 59 4. By this as God is honoured, so their government will be upheld and happy. This is the very design and dignity of their Office, which is for the punishment of evil doers, and for the praise of them that do well: And best accords their ends and intrustment, their deputation by, and debt they own to God the supreme Governor. Remember therefore, O ye Governors of Israel, God standeth in the Congregation of the mighty. Defend and deliver his poor: Do justice to the afflicted and needy: Open your mouths for the dumb in the cause of all such as are appointed to destruction: Open your mouths and judge righteously, and plead the cause of the poor against the oppressor, and sons of violente, and of Belial, Psal. 82.1,3,4. Prov 31.8,9 Jer. 22.2,3.  
Private Christians should own public Confessors, both privately and publicly, both as concerns their profession, and in case of persecution. (1) As concerns their profession. You must not only not disquiet, or add distress to their affliction; Galat. 6.17. Psal. 69.26. but must do whatsoever comes within your power, and corresponds to your place, (as far as will conduce to the aforesaid ends) which may bespeak your care for, and communion with them in the same fellowship with Christians, and your conjunct zeal and striving together for the same Faith and Worship of Christ, 1 Cor. 12.25. Phil. 1.27. Rom. 15.5,6. So that you should 1. consider them, wherein they may or do need you to abet and assist them, Heb. 10.23,24. 2. You should counsel them, wherein they wish, or may want your advice and counsel, Pro. 27 9 3. You should quicken them, when, and wherein you find them averse or awkward, 2 Pet. 1.3. 4. You should be cautelous of, and for, and watch over them, wherein they may be in a hazard, especially of apostatising, Heb 3.12,13 5. You should convince and convert, and recover them, wherein they have at any time abated or apostatised, Ja. 5.19. Gal. 6.1. 6. You should confirm them, when and wherein they are feeble o● fluctuate, and comfort them wherein they faint, 1 Thes 5 11,14. 7. In a word, you should communicate what in you lieth, for their spiritual furtherance, and for strengthening their hearts and hands in this holy Cause of God, Rom. 1.11.12.  
(2) In case of persecution: You must not only decline all conjunction with, and associating to them that persecute, Pro 1.11,15,16. nor only not deny your knowledge of, and acquaintance with those that profess; which cost Peter such a bitter repentance, Math. 26.69, etc. nor only not desert your communion and assembling together with them in the more or less public ordinances of Christ, which was the fearful sin of Demas and of some other Apostates, 2 Tim. 4 10. Heb. 10.25. But you should 1 detect the plots and confederacies (as far as they are known to you) of the persecutors, for the preservation of these; as did not only Paul's sister's son, but Jonathan also, though his father were interessed therein, Act. 23.16 1 Sam. 19 1,23. 2. Dissuade (as you have opportunity) at least disown their purposes and practice in persecution of such; as did both he & Gamaliel, Act 5.34. to 40. 3. Declare the innocency of their persons, and inoffensiveness of their principles and comportment, as also did Jonathan, 1 Sam. 19.4,5 3 Joh 12. 4. Defend them in their incorrupt and holy profession, against the imputations of mistake and malice, as did Abimelech; & from intended mischiefs and machinations of violence to them, according to the occasions offered, and the orbs and callings you are in, 1 Sam. 22.14 & 14.45. 5. Detain, shelter and conceal their persons from popular fury, and the feats or force of persecution, as did good Obadiah, who hide an hundred Prophets of the Lord, by fifty in a cave; as did the disciples concerning Paul, letting him down by the wall in a basket, 1 Kings 18 4. Act. 9.25. 6. Distribute to, and visit them in their prisons, and under persecution, not being ashamed of their bonds or chains, as did good Onesiphorus, Mat. 25.36,43. 2 Tim 2.8,16. but administering to, and affectionately sympathising with them in their necessities, according to your abilities and opportunities, and their respective exigencies, Phil. 4.15,16. Heb. 13.3. 1 Cor. 12 26. 7. You may not desert them in their persecution, when they are seized by men, or stand before the Judgement-seat of the Magistrate; if such adherence to, & appearance with them will more honour Christ, more hold up his cause, and more help the good of his Confessors, than your absence may or can. This was the sin of the disciples, and is of that signal dy, that the Apostle cannot mention it without a special mark of its malignity, and of their miscarriage, who were guilty of it; nor without supplication for special mercy in the forgiveness of it. At my first answer no man withstood me, but all men forsook me: I pray God that it may not be laid to their charge, Mat. 26.56 2 Tim. 4 10. Lastly, you should (so far as concerns you, or falls within your compass) deliver them out of their persecutions. And doubtless (so far as lawful interpositions with men, and intercession with God will prevail for them) you may not omit either of them. So did Reuben for his brother, and the Church for Peter, Gen 37.21,22. Act 12 5. And if thou forbear to deliver them that are drawn unto death, and those that are ready to be slain: (viz when it is in the power of thy hand, and agreeable to thy place and calling) If thou sayest, Behold we knew it not: doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? And shall not he render to every man according to his works? Prov. 24 11,12.   

Quest. Whether and when we are to lay down our lives for the Confessors of Jesus?  
'Tis true, there is a time when we are to lay down our life for the brethren, 1 Job. 3 16. not in a way of sin, or of sedition, thereby to save them: but in way of peculiar serviceableness to and patiented suffering for, and with them, when, and as the interest of Christ, the edification of the Church, and the exigencies of Confessors require it from us: By which we are to be ruled in this case, as Esther, Paul, and Epaphroditus were, Esth. 4 16. 2 Cor. 12.15. Phil. 2.30. This being the highest discovery, and speaking the highest degree of love; and life itself being of so high a dearness to man, is not therefore to be prostituted, but upon an high consideration, and which may compensate the loss of it, (at least) if not preponderate the same, Joh. 15.13. Job 2.4.  
All this well becomes the supreme Governor, when the glory of God and good of his people cannot be better otherwise provided for (in which case the Governors of Israel, Gideon and Jepthah jeoparded themselves, and put their lives in their hands, against the Lord and his servants adversaries, Judges 5.12. 9.17. 12.3. So it becomes their subjects and inferiors in government, when led by their Conduct, or with leave of them, their Commanders: Which was David's case against Goliath, and Zebuluns' and Napthalis against Sisera and his host, 1 Sam. 19.5. Judges 5.18.  
Every Christian then is not upon every account to expose his life for the sake of a brother, or yet of the brotherhood: nor at all, in compliance to the lusts of any man, or men, which was the sin of that Sorceress, 1 Sam. 28.21. But if so be the glory of God, the Gospel of Christ, and the good of the Church cannot better be secured or served than by the hazard of your life in, and for the good of the Confessor, in ways agreeable to the peace, piety and patience of the Gospel. (For I abhor, and you should, all ways of tumult and civil rapture) If so, you should not count your lives dear unto you for the name of Christ, as nor did Paul and Barnabas, Acts 35.26. 20.24. Whether by 1 presenting your selves and supplications for them to the King, as Esther did to Ahasuerus; or by 2 a supply of the lack of others service to them in their straits and captivity, as Epaphroditus did to Paul: or by 3 preserving and hiding them from the persecutors cruelty, as Obadiah did the Prophets, or else from popular commotions, as it seems Priscilla and Aquila did Paul, either at Corinth or Ephesus, for his life laying down their own necks, Esther 4.16. Phil. 2.30. Rom. 16.4. with Acts 18.12,23. 1 Kings 18 4. That (with these limits) we should lay down our lives to save the brethren, we have the open obligation not only of our Saviors pattern, but of his precept likewise, 1 John 3.16. And if in this case, I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all, Phil. 2.17.    

2. Will the Expliciteness of your profession in a passive way best serve the aforesaid ends? You must then contentedly deny yourselves, take up your cross, and follow Christ. Nor bonds, nor banishment, nor death may move you out of your Christian constancy, to testify the Gospel of the Grace of God, according to your particular capacities, Mark 8.34. Math. 10.16,17, etc. Joh. 16.1,2. Acts 20.23,24. But of this frequently in this Discourse. In short therefore; As God may be best glorified, his Gospel best enlarged, the godly best edified; so must you witness a good confession, either by 1. enduring the threatened fury with the three Children, Daniel, Stephen, and that Cloud of Martyrs, Heb. 11.36,37. Dan. 3.18, etc. 6.10, etc. Acts 7.2, etc. 2. Or by escaping and timely flight, as did Moses by faith, and therein endured, as seeing him who is invisible, Heb. 11.27.  

Quest. Whether it is lawful, and when for Confessors to flee in case of persecution?  
Answ. No doubt, in some cases: or our Saviour Christ had never prescribed it to his servants, or practised it himself, as we find he did, Math. 10.23. John 10.39. The preceding Rules may prompt you a resolution when it may be done, and when declined, if they are applied.  
(1) You may take the liberty of flight, or rather should take it to be your duty to fly, if the aforesaid ends will be better furthered by your flight than by your stay; As most times it is when the persecution is personal and particular. In this case God himself instucts Elijah to escape and hid himself, first at Cherith, and after that at Zarephath, whither he flies a second time also for Sanctuary upon a new emergency, 1 Kings 17 3,9. & 19.3. The Prophets of the Lord are hid by fifties in a cave, from the fury of the persecutors, by that pious Courtier Obadiah, 1 Kings 18.4. Urijah flees into Egypt from the force of Jehojakim, Jer. 26.21. Paul and Barnabas frequently provide for their own safety by a timely retreat, or flight rather, from popular fury; Acts 14.6. & 17.14. & 9.25,29,30. Nay is the persecution more public and general? If you may best secure these public ends (as well as your private interest) by flight, there is nothing to illegitimate, but much to encourage it. The woman flees into the wilderness, Revel. 12. God prepares her a place and provision; as also wings for flight, verse 6, 14. After Stevens death there was a great persecution against the Church which was at Jerusalem: And Luke puts this mark upon it; they were all scattered abroad; Acts 8.1,4. And Paul commends them (in that day of general distress) as of whom the world was not worthy, who then wandered about, Heb. 11 38.  
(2) You must tarry, and may not fly without sin, when these ends will be best accomplished through your stay and immeration in your Country. While Paul may best forward the concerns of Christ at Corinth by his continuance there, he may not stinch or fly one foot from thence. Religious Steven will ride out the Storm at Jerusalem, though it rain stones and slaughter; so long as the Gospel may rise and live by his death and downfall. And the Apostles remained at Jerusalem, when the rest were scattered abroad, and the rage was signal, Acts 18.9,10,11. C. 7. & 8.1. Though you may not sacrifice your lives or liberties to another's lust, and the Church's loss; yet your self-safety must not be valued above, but ventured for the Church's gain and Christ's glory. As you are now circumstanced then, will these ends be best provided for by abiding your place, and standing your post and ground? Then do not either face about, or fly away. Say rather with stout and resolute Nehemiah, Should such a man as I fly? And who is there, that being as I am, would go into the Temple to save his life? I will not go in, Nehemiah 6.11. The glory of his profession, and good of his people, far preponderated all fleshly persuasions. Though our Saviour did prudently decline heretofore those politic Engines, whereby the Pharisees did seek to ensnare and apprehend him; Yet, when his hour was come, wherein he might best glorify his Father, and give an Example of enduring to his Faithful, he went not any more from, but went forth to the Officers who came to make him their prisoner, and consulted nothing so much as to kill him, John 18.3,4,5.   

Quest Whether we may lawfully fl●e when committed to prison, or seized on by the Magistrate, and in his power?  
Though you may lawfully quit yourselves from the seizure of private men, and (without one lash from Conscience) you may break from their custody and prisons, unless you have promised to the contrary, which you must then keep, though to your own prejudice, Psal. 15.4. And though you may carefully prevent the seizure of the public Magistrate by all such means as do consist with justice, charity, and piety: Yet, when you are once seized by his Officers, and according to his order, or cast into the Prison-houses; now all ways of fl ght are shut up against you. You may not now wrench or fly off, no not in any wise. For,  
(1) This would betray the honour of Christ, and of your Cause in and for Christ, to the scorn and joys of his and your enemies, and to the shame and grief of his and your friends.  
(2) This will be a breach upon the Ordinance of Christ, for such is Magistracy, and your obedience and submission is required thereunto, though you suffer wrongfully, 1 Pet. 2.13. to 20.  
(3) This were to break from the office whereunto you are now called of Christ, which is to suffer patiently, ibid. ver. 20, 21.  
(4) This were to bid defiance to the holy Example of Christ himself, whose steps you should follow; as also of his servants, whose examples you should imitate, wherein they imitated Christ, 1 Pet. 2.21. 1 Cor. 11 1.  
These never did so much as attempt an escape out of the Magistrates power, or prisons when they might, and easily could have attained it, without the mission of an Angel, or the dismission of the Magistrate, or some Commission from God, Mat. 26.52,53. Acts 5.19. & 12.7. & 16.27,28,37,39.  
(5) This would bespeak our unbelief of all the premises and ensurances we have from Christ, in prevention of our fears and vexing cares, when apprehended by and arraigned before Civil Magistrates, for his Names sake, Luke 12.11,12. Math. 10.19.20. Mark 13.11.  
(6) In brief, this bears a direct opposition to all those ends whereby we are obliged, and should be ordered in the case of Confession, as hath been premonished.      

Conclus. 2. By what openness or observedness of Confession you may best obtain those ends, you are obliged to that degree of openness and observedness. For the end doth not only direct us in the quality of the means we should use, but in the quantity likewise. As the Merchant is directed by his end in the voyage, both as to what merchandise he should load his Vessel with, and to what measure, or with how much he should load the same also.  

Quest. To what degree of explicit Confession are we bound in the times, whereupon we are now cast?  
Though there be no man discharged from the most open confession of Christ, by any calamity whatsoever, that is therefore impending over him (upon pretences of the perils he shall run, or that prudence should restrain him (where these ends will be openly obtained; [of which we have spoken somewhat before, and shall more fully speak in the Tenth Proposition] yet I humbly conceive, that as the circumstances vary, according to the variety of places wherein, and of persons among whom we have to converse, and therewith to confess Christ; So, the circumstances varying, the Case or Confession of Christ; which is to be ruled by them, pro hic & nunc, cannot but vary likewise as concerns the degrees of its openess or expliciteness. And therefore as I dare not determine all persons to the same degree of open profession, so nor the same persons in all places, or to and among all people: but must content myself with this general assertion, whereof each man's conscience must make a faithful and impartial application, according to the circumstances he is in.  
Your confession of Christ must bear convenience to these ends, and to the circumstances you are in; and so be either more public or more private, according as these ends (the glory of God, the growth of his Gospel and good of souls) may be thereby most and best promoted. (1) Prudence directs it. That we proportion the means to the end. As the Physician doseth his physic to the capacity and circumstances of his Patient, and yourselves proportion your food and exercises as may best recover, or retain ease and health. (2) Piety dictates it. That your acts of zeal for, and service to God be duly timed and of duest temper; which makes them like apples of gold in pictures of silver, while they are fitted to the season, and freed from sinful excesses and defects, Prov 25.11. Ecl. 7.16,17. (3) The pious have done so The Prophets of old, as also Christ and his Apostles since used different degrees of expliciteness in their preaching and profession, according to the difference of places and persons in which, and among whom they were, in the same Nation, and as would best comport with these ends and the exigencies of the times and things. You have Christ and his servants sometime using the rerirements of the wilderness, of an house, of an upper Chamber for preaching; at other times they are found in the villages, in the Cities, in the streets, in the Marker, in the Synagogue, in the Temple. So the Evangelists record of him, and Luke in the Acts of the Apostles rehearses of them. Paul tells us that he had preached both publicly and from house to house, nor only there, nor only here; but as opportunities were offered, and the ends of his office might be obtained, sometime publicly, sometime privately (especially) to them which were of reputation, lest by any means he should run, or had run in vain, Act. 20.20. Gal. 2.2.  
Hence then where, when, and among whom these ends will be best effected, by the eminent expliciteness of your confession; you are debtors therein, and must discharge the same. You may nor provoke Christ, or prejudice your conscience, or his cause, by putting him off with the worst and weakest of your profession; the torn, and the lame, and the sick, or what cost you nothing. Offer it now unto thy governor, will he be pleased with thee, or accept thy person? And should I accept this at your hands? For I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen, 1 Chr. 21.24. Mal. 1.6,7,8,13,14.     

Propos 8. At what time soever we are engaged to an open confession of Christ, we are especially interessed to confess those matters of Christ which are of most ponderous consideration, as also those which are most under present question and contradiction. 1. The importance of such matters. 2. The interest of our Mediator. 3. The influence hereof as a means to the aforesaid ends do plainly engage us to it. 4. As also the iterated practice of the holy Apostles and Prophets do exemplify it before us. (1) Matters of most ponderous consideration. Though there be nothing small in Religion in a simple and absolute consideration, as being revealed and required by, and referring us to the great God; yet in a sense comparatively, there are some truths of a greater and higher, others of a lesser and lower moment, if the matter and next end be considered. And you may not without Pharisaical and horrid hypocrisy, in order to Mint and anise and Cummin (matters of inferior worth) omit the weightier matters of the Law, Judgement, Mercy and Faith. These things ought ye to have done, and not to leave the other undone, Mat. 23.23. Luke 11.42. The doctrine which is according to godliness, that which tends most to godly edifying. The great moments of Eternity, repentance toward God, and faith toward our Lord Jesus Christ, the faith and love which is in Christ Jesus should be the only ordinary matter of our spiritual and zealous contest, 1 Tim. 1.3,4. & 6.3,4. Acts 20.21. 2 Tim. 1.13. 2. Matters under most present question and contradiction should be the subject of our present confessions, suitable to the importance of such matters, and the influence they have upon the manners and minds of men. 1. Charity to souls calleth for this from us, that they may be antidoted and fenced against the spreading gangrene and contagion of the times, or awakened and delivered there from, Ja. 5.19,20. 2. The cause and credit of our Saviour calleth for it, in owning his truth and opposing error and ungodliness to the teeth of enemies, Rev. 2.2,3,13. 3. The conveniency hereof to the season may quicken us, whereby our confessions become both more beautiful in themselves, and more beneficial to souls, Ecl. 3.1,11. Prov. 25.11. 4. And this is the Copy which the Saints have left us. Let me offer a few instances.  
1. In matters of faith. How do the Apostles and Brethren all along most justify, & most insist upon what was of present instance, and impugned by the enemies. Against the stubborn Jews how open, and often are their assertions and argumentations! that he was the real and alone Christ or Messiah, That he risen again, That by him alone is redemption; That he is the end of the Law for righteousness, etc. Against the Pseudo-Christians, how proper, pressing, particular are they! Against the heresies of Ebion and Cerinthus, how articulate, argumentive, affectionate is John in his Gospel, and in his Epistles! Paul nips every error in the bud or blossom; no sooner doth it peep up, but he preacheth it down, in the Acts and in his Epistles. They still proportioned the medicine to the malady, and spread the plaster of profession according to the parts, or patients which they had in cure. No sooner were truths questioned by others, but they were confessed, confirmed by them; and the others confuted, Galatians 2.4,5. Acts 15.1,2,6,7, etc. Revelations 2.2 etc.  
2. In matters of Worship. The holy Confessors both of the Old and New Testament, did proportion their Zeal herein to the present season, and pollutions then sensed. We find the Confessors of the Old Testament still crying down, and as fare as concerned them in their several capacities (both Princes, Priests, Prophet's a●d people) casting out, or keeping off all humane devices and inventions in and for God's worship, Num. 15.39. Psal. 106.39. 1 Kings 12 33. with 13.1, etc. All depraving and immixing with Gods instituted worship, together with the advices and commands thereof, approbations of and concurrence thereunto. Witness the Histories of Hezekiahs, Joash and Josiahs' times and others, as well as the Writings of the Prophets, Deut. 13.6,7,8. Hosea, Malachi, Jeremy, Isaiah, Ezekiel, etc. Thus also doth Christ himself, and the sacred Confessors of the New Testament witness aloud to the spiritualness, strictness, power, purity, and for the preserving of God's worship whole, holy and incorrupted, Job. 4.23,24. 2 Cor. 11.3. 1 Cor. 11.1, etc. And against the superstitions and super-inducements of men in, and upon it; whether it be by tradition from others, with the pretexts of Authority and Antiquity, Acts 17.22. Mar. 7.7,8,9. Mat. 15.9. 1 Pet. 1.18. or whether taken up by men themselves, or in conformity to the sense and commandments of others, upon pretences of decency, inoffensiveness, or humility, Col. 2.18 20,21,22. Gal. 2 12,13.14. And whereas for anticipating and allaying the hatred of, and their affliction by the Jews, there were that pleaded for and admitted the abrogated Ceremonies of the law. How loud doth the Apostle testify against them, as beggarly elements, and calleth upon Christians to stand fast in their liberty wherewith Christ hath made them free, and that they be not entangled again with the yoke of bondage; In his Epistles to the Galatians, and to the Hebrews.  
3. In matters of indifferency: When Christians would confine one the other to their own mind and measure, and did contemn and condemn one the other concerning the use and disuse of them; The Apostle doth now insert what concerns these into his testimony to the truths of Jesus. Asserting the liberty of Christians in that case, and advising to limit their practice within the just confines of inoffensiveness; That the strong do not impose upon the weak, nor the we●… injuriously censure the strong: which he presseth by several arguments, Rom. C 14 & 15. 1. Cor. 8. which relate unto Christ the Lord, as well as the liberty of Christians. The Apostle doth not compose the controversy by imposing these indifferencies and instructing them that (in this case) they became necessary. Rome had not then learned any such doctrines, or others from Rome. The charity of Confessors, and verities confessed did then plainly run in another channel.   

Prop. 9 At what time soever we are engaged to this open confession of Christ; we should especially endeavour the healing of those evils which either cloud, or are contrary hereunto amongst Christians. The interest of Christ requireth it, the edification of Christians, the eminency of confession, with the respect to the emerging circumstances, and the evils also to be contravened by our confession. In short them: (1) Do we foresee an approaching carelessness, the more should we quicken them by our lives and lips to an holy care and heedful circumspection. That they take heed and look diligently, lest there be in any of them a root of bitterness or unbelief, that should spring up to the defilement of themselves, or to their departure from the living God, Heb. 3.13. and 12.15. (2) Do we find an apostatising from, or casting off of their holy profession? we should restore them in the spirit of meekness, though with a difference of expression, to different persons, and in different circumstances We should remember such, how they have born and had patience, and rouse them up out of their spiritual oscitancy & sup●ness, to the doing of their first works, Gal. 6.1. Judas 22,23. Rev. 2.2. to 6. (3) Or do we feel an abatement and coldness through the hazards and calamities of the times? We should the more consider one another, to provoke to love and good works, and so hold fast the profession of our faith without wavering; And with Peter in like times, stir up their pure minds in way of remembrance, Heb. 10.23,24,25. 2 Pet. 1.13. & 3.1. (4) Are they framing apologies and sewing fig-leaves together for covering of any or all this? We should remove the cover; and with our Saviour represent the cause, and what will be the consequence of such fear, shame and silence, Math. 10.33. Luke 9.26 & 12.9. And may reason herein with them as concerns their safety and duty, and their sin and danger, as Mordecai doth with Esther in the like exigence, Esth. 4.13,14.   

Propos. 10. No corruptions, no calamities whatsoever, whether imminent or inflicted, can discharge us from the Debt of that kind or degree of positive and open Confession, by which the glory of God in the good of souls, and Gospel of his Son will be best promoted. Enough may seem to have been premised already in proof of, and persuasion hereunto. [See especially Proposition 6 and 7.] Yet because such Doctrines will hardly down with flesh and blood, which will divert and draw back, I will subjoin something more.  
(1) Let the consideration of the end move you. Is the glory of God think you, your upmost end, or no? If not; Be astonished O ye Heavens at this, and be horribly afraid; be ye very desolate saith the Lord, upon this case, Jer. 2.12. Isa. 1.2. Mic. 6.1,2,3. That the whole Creation, the very dumb and inanimate creatures should declare his glory, and in conformity to his unbounded government, and for the good of the Universe, should deny their being, their motion; that light bodies contrary to their nature, should move downward; and heavy bodies contrary to their nature, should move upward ●o preserve the Compages of things together: That the Sun should stand still and go back at his beck, and for man's benefit; And that man whom God hath invested with an internal principle of knowledge and conscience, to improve all means and motives to these high and noble ends, that man on whom God hath imprinted the special marks of his love and likeness above all the Creatures, on this side Angels, to engage him in the pursuit of this end: That man whom God hath so interessed in, and entrusted with his Glory by all the mercies of Creation, Conservation, and in Christ, that he may intent this end? Yea more that a Christian, who by that Name professeth to and before all the world, that he doth first seek the Kingdom of God and the righteousness thereof, that he is no longer his own, but the Lords: That he doth not live, nor may die to himself, but to the Lord; That himself and all he hath and is, is devoted and delivered up to his service! That a Christian who hath the Scriptures of God, and Spirit of God, besides the Servants of God, to instigate and instruct him in, and so many Ordinances, Offices, and Obligations to and from Christ to engage him to this end; That a Christian should not, all this while, have intended the glory of God as his last end and scope; Well may I say, Hear O Heavens, and give ear O earth. But I may not thus dilate. But do you say that you have intended, and still do the Glory of God upmost? Be it so; and can you decline that duty, because of the danger that attends it, whereby his Glory in your and others good will be visibly furthered? Will not men part with any, with all else that is subordinate, rather than with that end which is their supreme? Will not the Mariner rather part with all his loading than with one life? How unworthy then are they of God, and of his Gospel, whom a Farm, or Friend, or Father, or Wife, or Life, or any Fruition, or Relation whatsoever, shall hold from their Duty to God and Godliness, from a Duty to his Glory, and therein to their own felicity, as this is manifestly? Luke 14 12,34. Math. 10.37.  
(2) Let the Constellation of Martyrs excite you. Did they boggle at this Duty because it would bring danger, when their Confession would give God the glory? No Dungeon, no Den, no Distress, no Stones, no straits, no Fire, no Furnace, no Bonds, nor Banishment, nor bloody Tortures did or could move them from this Duty, when they saw a manifest door of hope open, that they should administer to others good, and to God's glory. Recall the many instances I have given you, and read over that Martyrology, Heb. 11. Tell me, was not the Confession of Christ their Duty, in the Cases before them, notwithstanding the arduous difficulties and calamities did visibly enough attend it? Doubtless it was their Duty; for we should call them rather Mad men than Martyrs, that would expose themselves to such extremities for but a matter arbitrary. If it were their Duty to confess Christ in such extremities for serving this end, how got you a dispensation? Should you not be followers of them, and take them for an example of profession, and of patience, Heb. 6.12. Jam. 5.10,11. Seeing then you are compassed about with so great a cloud of Witnesses, (or Martyrs) see that you run with patience the race that is set before you, looking unto Jesus, Heb. 12.1,2,3.  
(3) Let the command of your Master engage you. Need I give you the many express and iterated commands of Christ again to this purpose? I must remit you to what hath been said already. Is public confession of Christ and his concerns a plain command, as hath been instanced once and again? Remember you may not lose where Christ hath bound you. From what he hath made duty, who, or what can discharge you? He hath not made the terms of your discharge from it at any time to be the extremity of your suffering; for he hath often warned you of this, and armed you for this: but in that these ends will not thereby be secured, but shipwrackt rather, as you have seen already Propos. 6 and 7.  
(4) Let the competition of interests be attended by you 1. Between whom is it? Between God and man; the Creator and the creature; your selves and your Saviour; Whether they must now lose their honour, and your obedience by the suspension and secrecy of your confession? Or you must lose your hopes of ease, honour, etc. by the plainess and publickness of your confession? Not only Christianity, but the whole Creation will come in and plead against you, and for him in this case, Psal. 19.1,2, etc. Rom. 1.20,21. 2. Between what is the competition? Let the matter, motives, main-spring & scope be considered. Is it not between spirituals, yea eternals and your temporals? Whether they must not be foregone (at least) forborn rather than these forsaken? And if the moments of Salvation and your immortal Souls be of no more worth than this momentary ease and enjoyments, then farewell confession, conscience, and the Kingdom of grace and glory also. Is it not between a spirit of faith and sound love on the one hand, and a spirit of fear and self-love on the other? Whether they must not sit down in silence for the sake of these, and these steer, sway and supersede them? Whether the flesh must not only oppose, but overcome the spirit, and the spirit be ordered and overborn by the flesh? If this must be granted, tell us no more of godliness. Is it not between God's glory, and self-safety? Whether that must not be subordinated unto this, and this be secured and sought, beyond and above that? Whether (since one must lose and part with something) God should not rather lose his present government and glory, than thou shouldst part with thy present life and liberty? To this issue it runs, and if thou art thus resolved, I must call thee no more a man, but a monster, but a devil, that wouldst stoop and bend heaven to earth, and set man above his Maker, and as if this were not madness enough, (interpretatively and in effect) to deny thyself herein, to be a Creature, thou makest thy Creator beneath the Creature. Oh horrid and hellish blasphemy!  

Quest. Whether it be consistent with prudence, that we confess Christ, especially so publicly, when it will conclude us under persecution?  
Though Carnal policy (which the world oft calls prudence, but God counts foolishness) will easily indulge the neglect of duty, when it will evidently infer danger? And though Moral prudence, merely such, doth not subordinate self-ends to our Saviors interess, and so steers by its own compass in these signal concernments: And though both these serve themselves upon Christ and religion in men, who should deny themselves for serving him and securing it: Yet, Christian prudence, which is first pure, then peaceable, will flee no duty, to forestall a danger. It's business is to fear the Lord, and forsake the evil, to deal in knowledge, and to do his Commandments, Isaiah 3.17. Proverbs 13.16. Psalm 111.10. Behold, the fear of the Lord, that is wisdom, and to departed from evil is understanding. This, this is the true wisdom, with God and before man, to keep his commandments and do them (whereof confession, open confession is one.) This is your wisdom and your understanding in the sight of the nations, which shall hear all these Statutes, and say, Surely this great Nation is a wise and understanding people, Job 28.28. Deut. 4 6. 'Tis true, the prudent man layeth up and concealeth knowledge, from a foolish loquacity and vain ostentation at all times, and when it will not further, but obviate his end at any time, Proverbs 10.14. & 12.23. But when his end will be obviously obtained by it, the heart of the wise teacheth his mouth, and addeth learning to his lips; his lips disperse knowledge, and drop as the Honeycomb, he useth his knowledge aright, and now he poureth out what he had kept in till afterward, Proverbs 16.23. and 15.2,7. and 29.11. But more strictly; Let the Masters, the Maxims, and Mirrors of Prudence be consulted with upon the Case.  

(1) Let the Masters of prudence be consulted. That is with them the best prudence, which pitcheth on and determineth you to the best end, and picketh out and directs you to the best means, and prompts or discovereth the best mannagement of all circumstances to the obtaining of this end, by the use of these means. Even the creatures without, and natural conscience within will tell you, that the glorifying and enjoyment of God is the best end. Scriptures and enlightened Conscience will tell you, that the Confession of Christ is a means in order to this end; and that the best Confession (which is the most explicit, when this end may be thereby obtained) is the best means of this sort or kind, Philippians 2.11. Acts 21.19,20. And that the best mannagement of Circumstances is that which best conduceth to, and whereby you may best come to (not inferior ends, but) this which is the highest end, Galatians 1.23,24. 1 Peter 4.14.   

(2) Let the Maxims of prudence be considered. I shall mention three.  
1. That we anticipate the greatest evil. Let Conscience speak, whether sin or suffering; the forbearance of duty, or falling into danger, be the greatest evil? Heb. 11.25. Job 36.21. The prudent man forseeth the evil, and hideth himself, Pro. 22 3. & 27.12. Be it understood of the evil of suffering. But, what evil of suffering is so great, as the loss of heaven, of the soul, of the life eternal? Luke 13.28. Math. 16.26. which is the ordinary effect of not confessing Christ, Math. 10.33. Luke 9.24,25,26. The losses of earth, of estates, of liberties, of life natural is not to be compared with that loss, and yet do you in fear of this loss forbear your Confession?  
2. That we assure the greatest good: Again, Let Conscience speak, whether the crown of glory, communion with God, Christ, the comforts of his Gospel before us, and of his grace to and in us, which will consequence your confession of Christ, 2 Tim. 4.8. Math. 10.32. Luke 12.8. be not a greater good in themselves, and to your souls, than the goods, grandeur and glittering profits, pleasures, and preferments, which keep you from the confession of Christ. And yet will not you profess him, because you will not part with them.  
3. That we adhere to the safest course, and of steadiest and longest consequence. Yet let Conscience speak: Whether you should in prudence run the hazards of eternity, rather than of time? of the life and liberty that perisheth, rather than of that which endureth? Whether it be not far the safer course to secure the main of Christianity, and of your comforts in the presence of Christ, peace of Conscience, etc. which is done by persevering in your confession? Rom. 10.9,10. 2 Tim. 2.12. Rev. 3.5,8,9. then to secure the mere accessaries thereof, (of which the worst of men have oftenttmes the most) in a plentiful estate, or whatever prosperous outward enjoyments that may be acquired by such politic compliances and concealments? In short, be yourselves the Judges, whether it be the safest course to secure the world to come, and therewith so much of this also, as will best further our main felicity, and our Master's glory, which is done by your open Confession? Or to save this world, with the loss of that, and perhaps of this also, which is the dreadful issue of not confessing Christ, and of denying him, Mark 8.35. Matthew 10.39.   

(3) Let the mirrors of prudence be consulted; Christ himself, or his choicest servants. In Christ were hid all the treasures of wisdom and knowledge: He is the mighty Counsellor, Col. 2.3, Isaiah 9.6. And lo what himself did; and how he hath directed his Servants. Oh! How his profession grew to greater degrees of expliciteness, as the obtaining of these ends grew more obvious! And how plain and full was that last profession of his, which was in his greatest perils, and to the face of his greatest persecutors! [John 19.33 to 39 1 Timothy 6.13.] 'tis true, he hath directed his servants, to be as wise as Serpents, in the confession of himself: But not with a Machiavilian policy, but with an harmless Dovelike innocency. And that this wisdom in Confession, which he calls for, is plainly consistent with the greatest publiqueness thereof, in the open light and upon the house tops: and with the greatest perils thereupon, in point of livelihood, liberty and life itself, from offended rulers, from open rage and household relations; is abundantly legible by every one, that will look into that chapter, Matthew 10.5. ad finem. Let the Copies of his Saints be consulted also. Ordinarily the more eminent they were for prudence, the more explicit, they were in their profession, under extremest perils, when these ends would be thereby promoted. Moses exchanges renown and riches, for reproaches and poverty, and quits his honour in the kingdom and his hopes to the Crown of Egypt, rather than he will quit the former, and that he may come to a further expliciteness of Confession. Yet was he not only educated in all the learning of the Egyptians, but one of extraordinary inspiration by, and intercourse with God, and beyond the ensuing Prophets, Hebrews 11. 24-28. with Acts 7.22. Deuteronomy 34.10. Daniel will not hid his family-duties, when it best fits these designs, though he shall thereby fall into the Lion's Den: Yet was he a man of an excellent spirit, knowledge, and understanding, and in whom was the spirit of the holy Gods, Daniel 6.10. with chapter 5.12. 4.8. How open was Stephen's Confession, in that open Combination, against his person, and profession! Acts 7. Yet was he a man full of faith, and power, and of that wisdom, which none were able to resist, chapter 6.8,10. Paul is a famous instance of all the parts and publickness of profession, in the midst of the greatest persecutions.  
Yet as no bonds, or bloodiness of the persecutors, or beseechings of the people, upon the evidence of his perils could move him, Acts 20 23,24. & 21.11,12,13,14. So, was he a man of singular and surpassing learning, of special and signal prudence with man, and strangely prospered of God herein, Acts 26.44. 1 Cor. 3.10.      

QUESTION. 8. How may and should we confess Christ?  
THis Question comprehends both the means how, and whereby we may, and the manner how, or wherein we must, confess Christ. I must speak to both, touching the means, and manner.  

The means are either such, whereby we may outwardly discharge and execute this duty, or whereby we may be inwardly disposed and enabled to this duty. Christ is vocally confessed by the lips, in our speaking of him to others, and for him against opposers. Christ is virtually confessed by the life, in serving of him, sticking to him, showing ourselves with his, as also, in suffering for him. All these things have been instanced in the former discourses.  
The means then whereby we outwardly fulfil and execute this duty are the members, more eminently the tongue or mouth, and other instruments of speech.  
(1) Mortify therefore your members which are upon the earth, all inordinate affection evil Concupiscence and covetousness, which are as members of the body of sin, and put forth into act, by the members of your sinful bodies. Mortify these, as you would ever have Christ to Confess you and live in you, or you would ever confess him and live with him, Col. 3.5. with 1. Rom. 8.11,13. (2.) And let your members be yielded up as servants unto righteousness, and to your redeemer, whose they are by price and contract; And so shall others also glorify God for your professed subjection to the Gospel of Christ our Saviour. Rom. 8.13,19. 1 Cor. 6.19,20. 2 Cor. 9.13. (3.) And so, magnify the Lord Jesus in your mortal bodies, as by a faithful performance of, and obedience to his commands, so by a cheerful preparedness to bear his Cross; that both the death and life also of Jesus may be made manifest in your bodies, Phil. 1.20. and Gal. 6.17. and 2 Cor. 4.10. (4.) Mortify especially the evil of your tongues, both as they respect God, and as they respect man. For how shall the same mouth both bless and curse? How can the same fountain yield both salt water and fresh? James 3. 9-13. and Ephes 4.29. (5.) Mind the end of speech, which is to extol God and edify man, and therewith the excellency of speech, which is a singular glory that God hath put upon man, to the end his tongue may glorify his Maker, Psalm 71.23,24, and 30.12. (6.) Model the excercise of speech to the end of speech; that you do not both steal from God, and spoil your own glory. Your speech should be always seasoned with Salt, your tongues should be as the pen of a ready writer. Awaken therefore thy glory, accustom the concerns of Christ more to thy ordinary converse; and so shalt thou give him praise, even with thy glory, Col. 4.6. Psal. 45.1,2. & 57.8. and 108.1.  
The means whereby we are fitted and enabled to confess Christ. I shall reduce to Three heads, Cease from self: Set your souls: Be strong in the spirit.  


First, Cease from self, self-denial is the first letter in the Alphabet of Confession, that Christ puts his Confessors unto, [Mark 8.34. Luke 9.23.] Here you must deny wicked, worldly, wise, and wilful-self. (1) You must deny wicked self, self wickedness. Sin is become another self to man, and is become as near and dear, as a right eye or a right hand. As ever you would confess to Salvation, you must Crucify sin. 2 Timothy 2.19. and Galathians 6.14. and 5.24. (1.) Scandalous sins will null your Confession of Christ before others, who will rather believe one action of yours against Christ, than ten arguments of yours for Christ; and will the more blaspheme your Lord Christ and your Confessions because of the looseness of your conversations, Romans 2.24. and 1 Timothy 6.1. and Philippians 3.18,19. (2). Secret sins will either null you as to the confession of our Saviour, so that Christ will be no longer professed to by you, 1 John 2.19. and Judas 19, or null your confession as to your own salvation, for that Christ at last will profess against you, Luke 13.27. Matthew 7.23.   

II. You must deny worldly self, self worldliness. The love of the world will soon ●at out your love to the word of Christ, and to Christ the word, Whosoever will be a friend of the world, is the enemy of God, 1 John 2 15. and James 4.4. As ever you would be thriving and pious confessors, take Paul's course, consult not with flesh and blood, either your own, or others; but immediately set about the work of God, Galathians 1.16. and Psalm 119.60. Deny your relations in the world. Do they draw you from Christ? Dissuade you from Confession? Discourage you under, or as concerns the Cross? Give them a deaf eat at least: Remembering, though you must love father, mother, wife, children, brethren, etc. well; Yet you must love your souls, your Saviour, and his service better; or you are not worthy of him, nor will he own you, Luke 14.26,27. and Matthew 10.37,38. Nay, should good men dissuade thee in this, from thy duty to thy Saviour, though out of dearness to thyself, and to secure thee from danger; Yet shouldest thou refuse their counsels, and rebuke their corruptions, as Christ and his Apostles have done in the like case, when God would be better glorified by their open profession and obviousness to persecution, Matthew 16.22,23. and Acts 21.12,13.   

(2.) Deny the representations of the world: whatever profits, pleasures, preferments, etc. are possessed in hand, or are presented to hope. Alas! What can any, or 〈◊〉 these do for, or deserve from, or for thee, as Christ hath done and deserved. One hours communion with Christ, out-bids the greatest comfort, and most grateful confluence of the creatures. Sirs, these are the rocks and sands whereupon professors, usually are split and shipwreck, 1 Timothy 6.9,10. Philippians 2.21. 2 Timothy 4.10. Away then with overvaluing thoughts of these poor and perishing enjoyments. The worst of Christ is better, than the best of Creatures; his reproaches then their riches, (to an eye of faith) and these are but loss and dung to be laid in the other scale against him, Hebrews 11.26. Philippians 3.8. And let me add, that he that seeks these things more than Christ, and will preserve them, rather than profess him, when his interest calls for it, is the likeliest man in the whole world, to lose both him, and them, and his own soul: whereas he that subordinates them to Christ, and will rather part with them, than not profess him, is the likeliest to save both him, and them; Yea, and to gain by his losses, if not the same in kind and in the letter, yet in value or rather in the better, an hundred-fold for one, Luke 9 24,25,26, and Matthew 10.39. 19.28,29.   

(3) You must deny your self-wisdom also. This is foolishness with God, and vanity, as to your eternal good, 1 Corinthians 3.18,19,20. Therefore, though I should call you to the holy wisdom, that looks at God upmost; yet I must charge you, that you cease from your own wisdom, and that you lean not to your own understanding, Proverbs 23.4. 3.5,6,7.  
1. Cease from the designs and dictates of this wisdom, which subordinates piety to policy, God to mammon, godliness to gain, heaven to earth, the Confessions of your Saviour to the concernments of yourselves. This wisdom is not from above, but is earthly, sensual, devilish; Such as God hath made foolishness, and will manifestly disappoint, and destroy, and that for ever, James 3.15. 1 Cor. 1.19,20.  
2. Cease from the directions of this wisdom in departure from God's word and from thy work. If it suggest other Salvoes from Confession then the Scripture owns and countenanceth, check it with a Be not wise above what is written, be not wise in thy own conceit, (1 Cor. 4.6. Rom. 12.16.) If it saith, Better sin than suffer, better turn then burn, better to dissemble, or deny, then die, better strain a point in profession, then starve in prison; better trust God with my Soul in complying to the World, then trust men with my state in continuing faithful to his word: This thy way is thy folly, and will surely issue in damnation finally, (Psal. 49.13. Isai 47.10,11. Rom. 3.8.    

Sect. 2. Secondly, Set your souls to it; engage thy soul within, and this will engage thy speech without; set your hearts, and this will actuate your speech. The word of Christ in your heart, will be as a burning fire shut up in your bones, you will be weary with forbearing, and cannot still or smother it so, but it will blaze forth, (Jer. 30.21. Deut. 32.46. Jer. 20.9.) Oh, if your hearts were but boiling with and indicting of good matters within, they would soon boil over into the sequacious members without. You would be speaking of the things which concern the King, and your tongues would be the pens as of ready writers, (Psalms 45.1.) Set your understandings then, your wills, and your affections to this work.  

(1.) Set your understandings and consciences to this work. Unless thou know Christ in thy mind, how canst thou confess him with thy mouth? Know him well, and thou art not like to confess him ill. Make me, O Lord, to understand the way of thy precepts, so shall I talk of thy wondrous works, (Psalms 119.27.) Understanding is a wellspring of life to him that hath it, and from his lips run the streams and violets of wisdom, Prov. 16.22,23, 13.10.  
1. Let these compare circumstances among themselves, and confer them with the sacred ends, which God hath charged you to intent. Here let Christian prudence and conscience hold the balance with an even hand. Discuss the matters freely by, and determine them faithfully, according to the Rules already given you, and I doubt not but you will discern your duty, and discern your liberty, and be directed upon each emergency, when this confession will be of best expediency for the edifying of your Brother on earth, and for the glorifying of your Father in heaven, (1 Cor. 6.12. 10.23.  
Secondly, Let them consider seriously. Harken, Oh daughter, and consider; This is the Churches call from Christ her Saviour, (Psalms 45.10.) If you will not consider, how shall you confess? Consideration is the inlet to, and will induce confession and continuance in well-doing (Hebr. 3.1. 12.3.) All men shall fear and shall declare the works of God, saith the Psalmist. Why so? For they shall wisely consider of his do, (Psalms 64.9.) Know therefore this day in thy heart, and consider in thy heart. What an object is now before thee; what an office or obligation is now upon thee? what an opportunity is now presented thee? at thy peril if thou pass them by, it would be worse than brutish disingenuity, (Deut. 4.39. Psalm 50.22. Isai 1.3,4.  
Thirdly, Commune with yourselves. Self-communing is a ready step to sound confession. The want of that infers also the want of this (Hos. 7.1,2, Jer. 5,23,24.) 1. Then be frequent in self reflections. Return often upon your own Consciences, as ever you would be ready to this open confession of Jesus. Say, What have I done, and am now doing? Have I asserted the Cause, acknowledged the concerns, and attended the confession of my Lord Jesus, or have I declined, denied, dissembled? etc. Remember your former bold appearances for and attestations to Christ, and repent and do your first works, (Rev. 2.5. 3.3.) Remember else your former backwardness and averseness, and now repair his honour and your homage, (1 Peter 4.2,3.) As long as you will not reflect, and say, What have I done? it is never like to be right, whatsoever you either say or do (Jer. 8.5,6. 2.23.) 2. Be frequent in self-reasonings also. Argue out thy own inward averseness. Why art thou so cast down? Why art thou so cold, Oh my Soul? Why so loath? Why dost so lag behind? What reason is there for such recesses by thee, who hast such a Redeemer, and who hopest for such a Reward? Why art thou so averse? why so afraid and so ashamed in the matters which so highly concern Gods actual glory and thy own eternal good? Argue of thy outward awkwardness, and to a more overt appearance, Should such a man as I flee, fail, or faint, that have such a Christ, such a cause, such a covenant, and hope for such a Crown, such a Kingdom, such consequences? I that am so capitulated, so circumstanced, so commanded? etc. Argue down others advices and assertions: should I hearken to men more than to my Maker? should I accept and attend their counsels more than his commands, than his communion? should I preserve myself by provoking my Saviour? should I lose my soul that I may keep my state? etc.  
Fourthly, Close sincerely, or you will never be found Confessors He that will baffle with the dictates of his own Conscience, will never be brought to the difficulties of an open confession, but will surely shipwreck both that and this, (1 Tim. 1.19.) Attend the intimations and items of Conscience enlightened by Scriptures: Act up to its impresses. Are you pressed and bound in spirit, as Paul sometimes was. Do not oppress or stifle it, but satisfy such bonds and obligations of Conscience as he did, testifying both to Jews and Gentiles, That Jesus was the Christ, whatsoever bonds or afflictions did abide him for it, (Acts 18.5.20.22,23. 17.16,17.   

(2.) Set your wills to this work. That our confessions are so defective, is usually through the wills default, which hath the dominion over the outward works and parts. A willing heart will make a willing head, hand, mouth, and members, (Exod 35.21,22,29. Psalm 40.8.) And indeed the welcome Confession is the willing Confession, (Neh. 11.2. Judg. 5.2. 1 Cor 9.17.  
First, Set therefore the election of your wills aright. If your, choice be rotten your confession will never be right, but a good-choice will infer a good confession. I have chosen the way of thy, truth, (saith David.) What then? Thy judgements have I laid before me, I have stuck unto thy testimonies, I will run the ways of thy Commandments, (Psalms 119.30,31,32.) They that leave the commands and Cross of Christ our of their choice at first, especially when the commands are hard and the Cross is heavy, their corrupt hearts being not yet changed (Jo. 6.26.60.66. Luke 8.13. 1 Tim. 5.11,12.15.) See then that there be a thorough conversion of you to Christ, or we shall never see a thorough confession of Christ by you. And remember, that the true Confessor is not charged simply to bear his Cross, but to take up his Cross. It should be the matter of his own choice, and not only of another's cruelty, (Matth. 10.38. Mark 8.34.  
Secondly, Set your intentions right. As the end directs and is instructive, so it draws and is impulsive to the use of all means whereby we may attain it. Vigorbus intentions for God and his Gospel will beget vigorous endeavours for God and his Gospel. They that seek God with their whole heart, they also do no iniquity, they walk in his ways (Psalm 119.2,3.) When your intentions are actually right for Christ, your inclinations will be ready also for confession, (1 Peter 3.14,15. Acts 20.24.) Do you intent the glory of God in Christ as your greatest business? and the enjoyment of God in Christ, as your greatest blessedness, and are the edification of Christians and the enlargement of the Church your greatest Bias in your ordinary converses? What then can impede your course or intercept your Confessions, while these counsels and intentions are upmost, and you may clearly obtain these ends by an open confession? The place and power of the end in nature, beside the precedents of pious ones in Scripture are a clear and full proof in this particular (Phil. 1.20, etc. Ps. 73.25. ad finem.  
Thirdly, Set the resolutions of your wills aright. men's halvings in Religion arise out of half resolutions. Let your resolutions be but constant, and Religion cannot but be confessed (1 King. 18.21. Hos. 6.4.) Away then with your Aguish fits and fluctuancies of resolution, as ever you would adhere faithfully to Religion. An holy resolution will never forsake the holy Faith, nor fall before the unholy Idol, no not for fear of the hottest Furnace, and though it can foresee no hopes of deliverance in second Causes. But if liberty be not enough for his Lord Christ, he shall have his life also, (Daniel 3.17,18. Acts 21.13.) This soul will follow God fully, with Caleb, whatever it cost, and so he finds the promised rest, (Numb. 14.24.) This Confessor hath sworn, and he will perform it, he will keep Gods righteous judgements whatever happens. His heart is inclined to perform his statutes always, even to the end, (Psal. 119.106,112.) Put on then and preserve this holy courage and happy stoutness for thy Saviour Christ. All people will walk every one in the Name of his God, (and shall the professer of Christ warp? Nay, say you also) we will walk in the Name of our God for ever and ever, Mic. 4.5.   

(3.) Set your affections to this work. Affections are (much-what) the spring of action. These you must engage most firmly to God, and God inquireth after these most fully in you, Who is this that engageth his heart to approach unto me, saith the Lord? Jer. 30.21. The more fixed your affections are upon Christ, the more free and full will be your acknowledgements of and unto Christ, (Psalms 108.1. 57.7.) 'Tis true, such affections as have evil for their object must be kept off from Christ, but such as have good for their object must be quickened toward and kept up upon and with Christ.  

(1.) Keep off the former from Christ, especially sinful shame, and fear.  
First, Keep off shame. As you would endure the Cross, and witness a good confession, you must despise the shame, (Hebr. 12.2.) And indeed nothing but sin, properly, is the object of shame, or in order to sin. Others you see glorying in their shame, and will you be ashamed of your glory? Brethren, it is no shame to speak, do, or suffer as a Christian. 'tis rather a glory both to yourselves and Saviour, who is herein glorified by you, and you also may glory in him, and in it through him, and the spirit of Glory resteth on you, (1 Peter 4.13.— 17. Acts 5.41.) Let the proud be ashamed, for sin doth, and God will slain the pride of their glory; but let not the pious Professor be ashamed, on whom the spirit of Glory resteth, and for whom the state of Glory is reserved. You should speak of his testimonies before Kings, and not be ashamed (Psalm 119.46. This should be your earnest expectation and hope, that in nothing you shall be ashamed, whatever you abide for confessing Christ in an afflicted life, or inflicted death, (Phil. 1.20.) Is not a glorified Christ ashamed to call you his in Heaven? And shall vilified Christians be ashamed to call Christ theirs upon Earth, far be it! As you would not have Christ to be ashamed of you, (Hebr. 2.11.16. Mark 8.38.) Are the perfect exercises of Christianity and enjoyment of Christ, the business (and blessedness also) of the glorified spirits there? Certainly, they do not call for, or cause shame here. Be not thou therefore ashamed of the testimony of the Lord; neither of his cause, nor of thy call, neither of his Captives, nor of their chains, (2 Tim. 1.8.12.16.  
Secondly, Keep down fear. Fear of sinful men, and of suffering miseries. As you would not strengthen faith, suppress anxious and amazing fears, which cause a snare, and contract a stain upon your cause, straitness upon the conscience, spoil your confession, and are a shame to Confessors, (Isa. 8.12.13. Prov. 29.25.) Christ therefore carefully preventeth these when he presseth this, (Luke 12.3.— 10 Matth. 10.26.— 34.)  
Truth is Confessors of all others, have lest cause of inordinate fears, who have the Almighty presence of God to keep them, and the abundant promises of his Grace to comfort them. Hear him. I, even I am he, that comforteth you: Who art thou, that thou shouldest be afraid of a man that shall die, and of the Son of man that shall be made as Grass, and forgettest the Lord thy Maker? etc. Fear thou not, lo, I am with thee, be not dismayed, for I am thy God; I will strengthen thee, yea I will help thee, yea I will uphold thee with the Right-hand of my righteousness. Fear not thou worm Jacob, and ye men of Israel, I the Lord thy God will hold thy right-hand, etc. (Isa. 51.12,13. 41.10.— 17.) Turn your fears then into the right proper channel; turn them in upon sin, and upon the severities of God for sin. But stand fast in the Faith, quit quit you like men, and strive together for the faith of the Gospel, (1 Cor. 16.13. Phil. 1.27.) Be not afraid of their terrors, nor be troubled; But fanctifie the Lord God in your hearts, and let him be your fear and your dread, and so be you ready always to give to every man that asketh you, a reason of the hope that is in you with meekness and fear. Being nothing terrified by your adversaries which is to them an evident token of perdition, but to you of salvation, and that of God, 1. Pet. 3.14,15. Phil. 1.28.   

(2) Quicken and keep up such affections as have good for their object, especially spiritual love, hope and joy.  
First, Quicken and keep up love. If you love Christ, how can you be loath to confess. Holy love fetches in, fixeth and fireth the interior mind and exterior members, to and for its beloved. The love of Christ (saith Paul) constrains us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it hath, hems in, and holds in the whole man together, and there is no getting out from the holy siege and coarctation of this holy love, (2 Cor. 5,14.) Love unites the strength of the soul within itself, and upon its object beloved, and the streams thereof never flow more freely, then when it can vent and unbosom itself in the confessions and commendations of this object most fully. How sick was the Spouse of love to Christ! and therewith to be declaring of, discussing about, and dilating upon her dearest and altogether lovely, (Cant. 5.8. ad sinem 2.5, etc.) Love is venturous, vehement, victorious, and will at no hand be either flattered, and bribed out of, or frighted and beaten from Christ, or any of his concernments; Christian love is an holy Fire, that is quenched by none, but consumeth all the waters of adversity and affliction that are cast upon, or come near unto it, (Cant 8.6,7.) Christian love facilitates also, and makes the difficulties of the Command and of the Cross, easy, amiable, admirable, and (to no small degree) desirable and delicious, (1 john 5.3. 2. Cor. 12.10.) Did jacobs' service seem but a few days to him, for the love that he had to Rachel, (Gen. 29.20.) Oh! how easy will be the yoke! how light will be the burden of confession to us, when our hearts are once over powered with divine love, to this dear Redeemer, (Cantic. 1.3,4. 2.3, etc.  
Secondly, Quicken and keep up hope. The Aspect and Acts of divine hope refer you all to Christ, that he may be glorified by you in the confession of him; and you may be glorified with him in his confession of you, who is the Object of our hope, (1 Tim. 1.1. Phil. 1.20. Eph. 1.12. Tit. 1.13. Acts 28.20.) Sirs, this holy hope will anchor and rest your hearts in the greatest storms you now foresee, or shall feel and find. While those threaten shipwreck to the faithful Confessors beneath; this hath firm anchoridge within the veil above: so that, even then, you may have strong consolation, through the power and patience of hope in our Lord Jesus Christ, in the sight of God and our Father, (Hebr. 6.18,19. 1 Thes. 1.3.) Christian's will you but cast out this anchor, you may ride out the most violent times and tempests, with an unmoveable and unshaken confidence, as job and David have done before you, (Job 19.13.— 29. Psal. 16.8. ad finem) Sirs, this holy hope will assure and rejoice your hearts, and that in the greatest straits, that are or can come upon you for confessing the Name of Jesus. This hath Cordial and Celestial waters in its hand for you, to revive you in every swoon, and refresh you in every sadness. Oh Christians! how may you rejoice in hope of the Glory of God, and glory in tribulations also. (Rom. 12.12. 5 2-6.) No marvel if your hearts are sad, when your hopes are sunk. Quicken and call forth these hopes often into act and employment; And think it not enough that you have, but you must hold fast the confidence and rejoicing of your hopes firm and steadfast unto the end, Heb. 3.6,14.  
Thirdly, Quicken and keep up joy. Joy sets open the doors of the soul, to let in all encouraging means and motives: Fears shrivel, contract and straiten the heart; but Joy dilates, and widens, and enlarges it, to do the utmost duties, and endure the utmost dangers that may come upon us for confessing Christ's Name, (2 Cor. 6.4.— 12.) Joys strengthen, whereas fear and grief weaken: The Joy of the Lord is our strength, (Nehem. 8.10) Joy sweetens, whereas fear and grief embitters the affliction, that is coming on. It sweetens the Cross, and so contemns the shame, that it cast upon him for the sake of Christ: yea, and counts it his Credit, his Crown, and blesseth that happy Providence that calls him forth to witness, and counts him worthy to suffer for the Name of Jesus. (Heb. 12.2. Acts 5.41.) I am filled with comfort (saith Paul) I am exceeding joyful in all our tribulation, (2 Cor. 7.4.) Maintain your comforts then as you would maintain the Interest of Christ, and pay your debt of Confession. Let your course be finished with joy, and your confession will be full of ingenuity and freedom, (Act. 20.24.) yield not to your own despondencies, upon increasing difficulties. Count a joy, all joy, when you fall into divers temptations. Here is no reason for any retractation without, or of racking fears, griefs or cares within. Rejoice rather, in as much as ye are made partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also, with exceeding joy, (Jam. 1.2. 1 Pet. 4.13.     

Sect. 3. Thirdly, be strong in the spirit. The flesh will pull you back, and at best profits nothing. 'Tis the spirit alone, that can savingly empower and enable you to a suitable and sincere Confession of Jesus Christ; No man can say that Jesus is the Lord but by the Holy Ghost, (Jo. 6.63. 1 Cor. 12.3.) Set not about it then in thine own strength, which is weakness: But be strong in the Lord, and in the power of his might. Alas! what are all created streams of strength, without the fresh supplies from the spring and fountain of it, God himself, (Eph. 6.10. Psal. 73.26.) Solicit Heaven then, as well as strive with thine own heart, that thou mayst be strengthened by God's spirit in the inner man. In that thy strength is so little, and the service is so great, ply heaven the harder, and fetch down a daily influx of divine help. Thou hadst need be strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness. Run to him then in every difficulty, repose thyself upon him in every duty. Draw strength from him that thou mayest declare the sufficiency that is in and with him. Blessed is the man, O Lord, whose strength is in thee! (Col. 1.11. Eph. 3.16. Psal. 84.5,) let me especially commend unto you the spirit of faith, of patience, and the spirit of prayer.  

(1) Get and keep up a spirit of faith. Oh the preciousness and power of faith! which the faithful Professor doth better feel then speak of. Brethren, be strong in faith, giving glory to God, as Abraham was, and did, (Rom 4.20.) It was through the power of faith, that pious Timothy and those precious Confessors, Hebr. 11. professed so good a Profession before men, and of God, (1 Tim. 6.12. Heb. 11. throughout) Faith will engage God with you, and you for God, (Psal. 82.1,2. 62.1.2, etc.) As ever you would finish your course then, and fulfil your capacity, calling, and Christian Confession. Keep the faith, (2 Tim. 4.7,) Faith will hold forth the Confession: He that believes in Christ with the heart, will be breathing out his knowledge of Christ by the mouth. I believed therefore have I spoken, saith David, We also believe, and therefore speak, saith Paul. Let faith but command your thoughts, and it will soon carry your tongues after it, (Rom. 10.10. 2 Cor. 4.13. Psal. 16.10.) Faith will hold fast the Confession also even where Satan dwells, and when the Saints are sacrificed and slain, (Rev. 2.13.) The grace of faith will not let go the doctrine of faith, whatever comes of it, but continues the soul grounded, settled and immoved, (2 Tim. 1.13. Col. 1.23.) Let the world oppose, faith will overcome, and be at length too hard for all adversaries. This is the victory that overcometh the world; even our faith. (1 john 5.4,5.) Once more, Faith will uphold the Confessors. 'Tis by faith they stand and are established: They are kept through faith, (1 Cor. 11.20. Col. 2.7. 1 Pet. 1.5.) Brethren, keep the faith and it will keep you, if this stand you stand, and are safe; if this fail you fall, and without faith you must needs faint and swoon away. Look to your faith then; be sound in the doctrine of faith: be sincere in the grace of faith. Here is that must quench temptations, and keep you up under tribulations. If you have not a sound faith, you will surely turn Apostates, as Demas and others did.  
(1) Keep up the acts of faith. A lazy habit will not preserve you. It was by faith, as in act and exercise, that they did and suffered so great things, Heb. 11. 'Tis said, the just shall live by his faith (Hab. 2.4.) Oh! make a life of it! If this live, thou shalt live also. But if this lie dead, and in the habit only; the labours of love, and patience of hope will be dead also, and if there be Profession left, 'twill be but as a noisome carcase in the Nostrils of God, if not of man also. Act faith then, and to the uttermost. An Active faith is of an unspeakable advantage. See the eminent and enriching effects thereof in those excellent Confessors? What did they do and endure? or rather what did they not do and endure? through an active and acted faith, Heb. 11.32. ad finem)  
What is the evil, whereby Satan or sinners would fright you off from confessing Christ? Faith in act can and will show you a greater evil. They can show you a prison, a stake, an halter, and other torments. But faith can show you an hell, show you Tophet, show you torments beyond ease, beyond exemption, beyond end.  
What is the good whereby they would flatter you from your Confession? Faith can tell you of everlasting treasures, of eternal pleasures, of endless peace and boundless joys, that neither eye hath seen, nor ear heard, nor heart conceive: Yea, and that afflictions work glory, light afflictions a weight of glory, afflictions for a moment an eternal glory; yea, an exceeding, a more exceeding, a far more exceeding and eternal weight of glory, (2 Cor. 4.17. ad finem) Stir up and strengthen faith then, and keep it upon the wheel of action. An unacted faith is accounted as no faith, or at best, but a very little faith, by our blessed Lord, if you compare these Scriptures, Luke 8.35. with Mar. 4.40. Mat. 28.26. 'Tis of none, or very little acceptance with God, of none or very little avail for our good.  
(2) Keep up specially the adherence and assurance of faith.  
The Adherence of faith. This knits the heart of the holy Confessor with Christ in an indissoluble league. If he liveth, it shall be with Christ. If he dieth, it shall be in Christ. Thus faith hath espoused Christ's interest to him, and his own to Christ. Christ's cause is his cause, Christ's concernments are his concernments; and there cannot be such persons or principles, as are friends or enemies to Christ, but this soul counts them his friends, and his enemies, according to the degree of light and knowledge which he hath. When the temporary Professor doth kiss and part from him, now this true Confessor eleaveth firmest unto, and claspeth fastest about him, (Act. 11.23. Iosh. 23.8.) No exigence, no exile, no threats, no tortures, no distress, no not to death itself can take off the faith of adherence, from its testimony to his beloved and blessed jesus. The soul resolves to live his Saint, or to die his Martyr (Heb. 11.35.— 38. Dan. 3.17,18.) Those troubles which now loosen him from other comforts, do yet bind him stronger to his only Christ, (Act. 21.13. Phil. 1.21.)  
Keep up the Assurance of faith likewise. Oh! the comforts, courage and constancy that this will furnish you with? Who can be afraid of sufferings, that at the same time is assured of salvation? afraid to part with earth for confessing, that is assured of heaven upon confessing? afraid to breathe out his natural life in it, that is assured to exchange it immediately for a better, for an eternal life upon it: when he is sure to exchange a filthy prison for his Father's Presence, his standing at man's bar, for sitting upon God's Bench, etc. Well Christians, would you hold fast the Profession of your faith without wavering: Draw near with a true heart, in full assurance of faith. Hold fast your confidence, and you will hold fast your confession, (Col. 2.2. Heb. 10.22,23.) Are your spiritual states at an uncertainty? sit not down therein: But give diligence to the full assurance of hope; make your calling and election sure. For he that doth these things shall never fail, Heb. 6.11. 2 Pet. 1.10,11.   

II. (2) Get and keep up a spirit of patience. Brethren you have need of patience, both for establishing your Profession, and enduring persecution, and for expecting the Promises, (Heb. 10.32. ad finem) Take heed, keep patience, not only in habit, but in act, as you would keep and crown your Profession and Testimony to the truth of Jesus. Lo! here is the patience of the Saints? here are they that keep the Commandments of God, and the faith of Jesus, (Rev. 119.14,12.) Patience is that, which must compose you to and for Confession. When you are out of a spirit of patience, you are out of your self-possession, and therefore unfit for this sacred Profession, or to suffer persecution. Therefore our holy Master, who hath given us an example of patience in profession, gives us also this exhortation in order to our profession, that in patience we possess ourselves, (1 Pet. 2.21. Luke 21.19. with 14. etc.) Patience will complete you in confession, and compensate other wants and adversities which befall you therein, by giving you a self-composedness, a sweet constancy, and serene conscience, and sweet communion with, and experience of that God, that Christ, which you suffer is and for. Let patience have but its perfect work, and ye shall be entire, wanting nothing, jam. 1.4. Patience will quiet and comfort you also therein, notwithstanding persecutions. For patience works experience by and under them, and this again works hope which maketh not ashamed: and it waits also for the expected end, and happy issue promised, (Rom. 5.4,5. ja. 5.7. Mic. 7.7, etc.) Be patiented therefore Brethren: The more patience the better profession, and the more perseverance. Establish your hearts: against the difficulties that discourage you, and in and to the duties to be discharged by you. And be you followers of them, who through faith and patience have accomplished their Profession, and do inherit the Promises, Isa. 5.8,10,11. Hebr. 6.11.   

(3) Keep up a spirit of prayer. The most eminent for the spirit of prayer, have been most eminent for sincere and steady Profession, Witness Elijah, Jacob, Moses, Daniel, &c, 'Tis true, a listless saying prayer will not produce any such signal effects: But a lively praying in prayer (as is said of Elias (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he prayed in prayer) they will both prevail with God, and preserve you, and the interest of Godliness, (Ja. 5 17.) There were in judes' time, such as had exchanged their strict profession for a sensual practice. But by what means might the Saints, to whom he writes be preserved therefrom? By praying in the Holy Ghost. So might they keep themselves in the love of God; looking for the mercy of our Lord jesus Christ unto eternal life, (jude 19,20.) The spirit of Prayer bears down what stands in the way of Profession; both inwardly in yourselves, and outwardly, amongst sinners. The Priests of Baal fell before it, and Peter bound with two chains, was freed by it, (1 Kings 18.36, etc. Acts 12.5,6, etc.) The spirit of prayer brings in divine skill and strength, and whatever else is requisite to make good our Profession, or to make our Profession good, (ja. 1.5. Acts 4.29. Rom. 8.26,27.) The spirit of prayer binds also devout souls to a strict and steady perseverance, suitable to their own prayers, and this holy Profession, (Eph. 6.18. Rom. 8.15,17.) Cease not prayers then, which engage God, interess the Gospel, and improve his perfections and promises unto thy strengthening, and that without might, and unto all patience, suffering with joyfulness, Col. 1.11.     

Thus far of the means how we may; the manner followeth, how we should confess Christ. And though the former parts of this discourse may afford directions at least implicit; I shall yet add some things to direct you more explicitly. You must confess Christ, than  
1. Understandingly. With your own and to others understanding. With your own. Far be it! that you should not understand what you say, or whereof you affirm. The wisdom of the prudent is to understand his way. Unless you have how can you give a reason of the hope that is in you? And indeed without understanding what you profess; you act therein the part of a Parrot, rather than of a Professor, (1 Tim. 1.7. Eph. 5.17. 1 Pet. 3.15. Prov. 14.8. Your Confession must be to others understanding also. You should rather speak five words with your understanding, that by your voice you may teach others also, then ten thousand words in an unknown tongue, or (which is to the same effect) in unknown terms. Else you speak to the air, rather than to advantage and edification; and are Barbarians to others, who (did you speak words easy to be understood) might happily bless God for you, and be built up in godliness by you, 1 Cor. 14 2,— 20. Let thy mouth then speak of wisdom, and the meditation of thy heart be of understanding, Psal. 49.3.  
2. Undoubtedly. As believers should not be of doubtful minds, so, nor of doubtful mouths: but without cloudy obscurities, should confess openly as things are, according to the plainness and simplicity of the Gospel, and the present circumstances wherein they are; after the precedents of Jesus himself, and John his forerunner, (Luke 13.8. 2 Cor. 12.13. john 10.24,25. 1.19.— 24.) Your discourses should drive home to the consciences of them that hear you, that by manifestation of the Truth, you may commend yourselves to every man's conscience in the sight of God; That if their consciences do not acquit you, as the Pharisees once did Paul, yet they may awe and accuse them, 2 Cor. 4 2,5,11. Act. 23,9,24,25.  
3. Undauntedly. With boldness of spirit within, and boldness of speech without: yea, with all boldness always (Phil. 1.20, Act. 4.29.) you should open your mouth with boldness to make known the mystery of the Gospel. This will shake the confidences of sinners, and both search and seize the consciences and spirits of the hearers, strengthen the communion of Saints, and is sealed with the concurrence of God himself, (Eph. 6.19. Act. 4.13. 13.46. 4.31,32. 14.3.) Consider I beseech you the precious consequence, the pattern of Christ, the primitive Confessors, the prints of God and his Gospel upon your Cause and Call, and what then may daunt or dismay you! Sirs, you should wax confident (not cold) by our bonds, and be much more bold (not more backward) to speak the Word of God without fear, (Phil. 1.14. Eph. 6.20.  
4. Vndividedly, both as to yourselves, and as to other Saints. Confession is a work, that requireth a ready concourse of your whole selves, of the soul and spirit, and body, for the outward act, and inward animation. (Rom. 10.9. 1 Pet. 3.15.) And a real concurrence of all the Saints. Gebal, and Ammon and Amalek combine in ungodliness, and shall the godly quarrel one the other in the Gospel. O●…! Where are the golden taches of the Tabernacle, that should unite the many Curtains into one tent of Confessors. Alas! for the staff of beauty, and for the staff of bands, so strangely broken! When shall Christians stand fast in one spirit, with one mind! and strive together for the faith of the Gospel and no more against one another, in ungodly factions! The unity of Confessors will be their glory, and his also, to whom they confess. 'Tis the badge, 'tis the beauty, 'tis the blessing of the Church. My Dove is but one (saith Christ) the daughter saw her and blessed her. Yea; there the Lord com●…andeth the blessing, even life for evermore, (Exod. 36.13. Phil. 1.27. Zach. 11.10,14. Cantic. 6.9. Psal. 13.3. throughout.  
5. Unfeignedly: both as concerns the external management of your Confession, and the internal mind wherewith you confess. You may not corrupt the Word of God, nor contemper humane traditions with divine truths; or cunningly dawb over your own worldly ends or errors, yea or Gods work and interest with the enticing words of man's wisdom. This work must be done in demonstration of the spirit and of power. As of sincerity, as of God, in the sight of God, so should you speak in Christ, (2 Cor. 2.17 Col. 2.18,21. 1 Cor. 2.45.) Alas! for the old holy simplicity and sincerity of Profession, which is swallowed up (most-what) in the sink of selfish policy, though spread and shadowed over with several guizes of piety, Christians, look to your spirits as well as speech. Be sure you speak the truth in and from your hearts. Bring us forth your good things out of the good treasure of a good heart, (Psal. 15.1,2. Mat. 12.34,35) Let your thoughts sense what your tongues speak: That is the excellent Confession which comes from experience in the speaker, who speaks what he feels, and is usually consequented with choicest effects in the hearers, who feel what the others speak, (1 John 1.1,3,4. Act. 4.20,21.  
6. universally: both as respects things and times with the limits premised. You must never flinch, till you have finished your testimony, nor forbear confessing till you have finished your course: but must fight it out to the last drop in the good fight of faith, as ever you would find that Crown of righteousness, which the Lord the righteous Judge reserveth for his victorious Confessors, who will not quit the Cause, nor desert the Colours, (Rev. 11.7. 2 Tim. 4.7.) On with your spiritual armour, you holy Confessors; (you and I in this cause abhor Civil) gird them fast about you, having the shield of faith in one hand, and the Sword of the Spirit, which is the Word of God, in the other. These are mighty through God, to the pulling down of the strong holds of sin and Satan. Fellow the Captain of your salvation, who was made perfect through sufferings. Love not your lives to the death; You have not yet resisted unto blood, striving against sin. Behold! Christ hath set before thee an open door. A bold Confession will have a blessed Conclusion, in an happy Conquest, or an honourable Crown. Be thou faithful unto death, and I will give thee the Crown of life, (Rom. 13.12. Eph. 6.11.— 19 2 Cor. 10.4. Heb. 2.10. Rev. 12.11. Heb. 12.6. Rev. 3.8. 2.10.  
7. Vnoffensively. Give no offence, no, not in any thing, or unto any man, that the blessed Gospel be not blamed, (1 Cor. 10.32. 2 Cor. 6.3.) Lord it not herein over other men, as if their faith were to be limited by thy faith, much less by thy fancy, (2 Cor. 1 24. 1 Pet. 5.3) Be lowly and meek in your answers, to them that ask you: yea, though they are adversaries to you, (1 Pet. 3.15. 2 Tim. 2.25.) Set aside, whatever matters or modes of expression may justly harden or provoke them, and study to please wherein thou mayest profit them, (1 Cor. 10.33. Rom. 15.2.) Comport yourselves agreeable to the circumstances you are in: Others lose the benefit, and yourselves may lose the blessing of your Confession, by an unbecoming circumstance, ofttimes therein. Mind, what they can now bear, who are private men, (john 16 12.) and whose authority they also bear, who are public Magistrates; That your zeal for God may be tempered with submission to Governors, as it ought, and so neither those not these may take any just offence, (1 Pet. 2.13.— 17. Rom. 13.4,5.  
8. ultimately for God. 'Tis the end, specially of intention, that puts the due estimate upon any employment or action. Spiritual exercises without spiritual ends signify nothing in God's esteem. (Zech. 7.5,6. Hos. 7.14.) The true value of all Confession, whether vocal or virtual, active or passive, is principally from your end in Confession: not from the end of Confession (finis operis) but from your end in Confession (finis operantis) Whatever profession you make, or persecutions you endure, if your purpose and design thereby determine but in yourselves, in self-applaus, self-approbation, etc. you miserably destroy the same as to your souls advantage, and our Saviour's acceptation: because you therein make yourselves, your God, your idol, and manifestly usurp upon the throne of God, and shall therefore reap nothing but shame and sorrow, (jer. 17.13. 16.10,11. Psal. 73.27.) See then, that you do not spoil all at last with not intending God upmost. Let your Confessions of the Truths of God, conclude and terminate alone in the God of Truth. If your ends be rotten, you ruin all and abuse Religion. Though your bodies may be burnt, neither souls nor bodies shall be blest: And though you may be killed and called Martyrs, yet as long as Charity toward God was not your principle, and the Glory of God was not your end, you shall be sure to lose the Crown of Martyrdom.    
FINIS.