Propos. 1. They are not ingaged 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 Maxime. 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 ingaged 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 layes 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.

[Page 12] (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 ingraven in their hearts.

Propos. 2. All those are ingaged 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 carelesness, [2 Cor. 2.14,15,16. & 4.3,4] Christ must not lose his Soveraignty, because of mens 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 meer­ly through weakness of minde, but from the willing aversation of such men, who love darkness more then light, and shall there­fore receive the greater condemnation, Joh. 3.19.20. 2 Pet. 3.5. Isa. 27.1 [...].

Propos. 3. All are not ingaged to the same degree of confes­sing Christ, who have the advantages for knowing, or do actually know and believe in Christ: They may be ingaged (perhaps) to the same kinde of confession, especially, if under the same cir­cumstances; but are not ingaged to the same degree. Be­cause

1. All are not alike, or to the same degree inabled. 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, [Page 13] then was of them under the Law, who have greater helps from God, and so greater ingagements unto God, Heb. 2 2-5.

2. All are not alike interessed, it regard of their intrustment by God, and imployment among men, and relation unto both: Some are but onely in a private capacity, others stand in a publick capacity, and may perhaps also have a particular Commission, 1 Tim. 1.18, &c.

3. All mens 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 shewn hereafter.

Propos. 4. They are especially ingaged 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 vertue 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 minde, 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 onely, that they really and actually do give, but that they be ready alwayes to give an answer to every man, that asketh them a reason of the hope (not onely 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 wayes.

[Page 14] 4. These have specially covenanted it. This is one, and a main Article on their part, that they will walk in his wayes, wit­ness to his cause, confess his Name, and keep his commandments: And hereunto they have not onely 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 ingaged to confess Christ then 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 then others, you are bound to know and confess Christ, more then others. The more Receipts by you, the more Returns are due from you. Every Talent 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 ministrings 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 then others, you are concerned to confess Christ more then 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 Manasseh's, Magdalens, 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, &c. Mat. 28.1, &c. 1 Cor. 15.10.

Propos. 6. They are most signally ingaged to confess Christ, who are most signally inabled and intrusted by Christ. These owe 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 [Page 15] 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, &c. among Superior Magistrates; of Mordecai, Obadiah, &c. among subordinate Magistrates, rehearsed in the Old Testament, and the Prophesies therein, relating to the New Testament, do sufficiently incourage, and strongly ingage 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, &c. 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 Embassadors, &c. 1 Cor. 4.1. & 2.5,20. and therefore may not be ashamed, or afraid to serve and satisfie his commands, and their commissions, seal their confes­sions, justifie 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. [Page 16] (3) Their Receptions from Christ ingage 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, &c. (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 paterns 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 Martyrdome: 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 ingaged 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 Christs 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 publick expectation from others doth ingage 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 weakned, or hearts grieved and wounded; [Page 17] and from the foes of Christ, whose hands should not be strength­ned, or hearts gratified and made glad in their sin and wickedness, by these mens silence or waywardness. (3) The powerfulness of their example addes to their ingagement, and obligations power­full. 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 ad here to Christ; to harden, heat and harden them, if these re­cede or apostatize 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 Pauls) that as alwayes, so now also more abundantly, Christ shall be magnified in their bo­dies, whether it be by life or by death, Phil 1.20.

Propos. 1. All these sorts and kindes 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 kinde 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, &c.

Propos. 3. All are concerned to see, that their confession of Christ be special and discriminating, and not onely 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 Recompence [Page 19] threatned 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.

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 prophane. 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 Implicitely, as did those sensual Separatists in Jude and Peters times, by doctrines of licentiousness, Jude v. 3, &c. 2 Pet. 2.1, &c. 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

[Page 24] 1. We may not do what is contrary to the duty he commands, or the doctrines we confess, and so cause others to dishonor 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 then 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 orall professions you make: Rather then decline preaching and prayer, the open dues from them in their holy confession to their Lord and Master, the Apostles will be dragg'd from preaching to prisons, and Daniel be delivered into the Lions 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 meerly 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 ingagement 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 [Page 25] 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 in­gaged 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 intrusted by Christ to search and try our wayes, 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, &c. 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 ministred, 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 [Page 26] suffers himself to be strictly questioned, and sharply chid by his sub­ject, but Gods 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 then they, to refuse the personal inspection and in­struction of Gods Ministers? were not they better then we, to re­ceive and rejoyce in it? should we content our selves in being less good, supposing the best, that our state is not wholly bad? (4) This is injoyned by Christ, if not expresly 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 finde you unwilling, wayward, wilful? If their inqui­ries be to wrest out your civil secrets, &c. 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 ingaged hereunto by the command of our Saviour; to edifie, exhort, excite, quicken, comfort, perswade, and provoke one another to love and good works, building up our selves in our most holy faith, 1 Thes 5.11,14 Col. 3.16. [Page 27] Heb. 10.23,24. Jude 20. (3) And by the common end of all gifts, of knowledge and utterance, which are all for profiting withall, and for which we must give an account, and should graciously approve our selves 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 Saviours imitable copy and example, both in converse with the Samaritan woman, & with others, Joh 4.14-26 & 6.28 &c. 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 incourage 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 errour 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 justifie our own ways and Gods wisdom, to their shame, and our endevours shall not be ineffectual to us, or inacceptable to them that imployed 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 ingra­ven in every mans nature, and is plainly enough incouraged in Scri­pture, when, where, and as often as self-safety may be obtained, kept and ordered, with no loss, but with gain to Gods glory; which is the present case whereunto we are speaking, Eph. 5.28,29 Eccl 3.12,13. (2) Our Saviours prescriptions direct it: while we [Page 28] 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, &c.) 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 rent us, Mat. 6.7.

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 denie not Christ is a nega­tive precept, and therefore binds us alwaies, and to all waies. 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 anie other way of manifestation with­out, whether explicitlie, or implicitlie. And so (1) There is no time wherein we may denie anie 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 denie anie 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 depart 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 denie 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; Wo 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. T'is not for you to cast a veile 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.

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 pravi ies of men, or times,) must ever be preserved; whatever be the persecution imminent, or inflict­ted. For this ye have 1. His command to ingage 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 onely 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, Jude 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 middest 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 [Page 64] 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 alwayes, 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 bindes 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.

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 it self doth plainly dictate your obligation to the use of meanes, 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 publick 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 ingagements 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, Phil 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 it self, especially if you are Christs Ministers, Ps. 35.27,28. Mal 1 6. Phil 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 publick 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 [Page 68] have you declared or done, or yet will declare or do for the Gospel? What should not be done, or suffered for the Gospels sake, that it be not hindred? much more that it may be encreased, 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 then 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 ministred 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 onely, but every one anothers welfare. May ye not hide your selves in whatsoever concerns your neighbors 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 hide your selves in what concerns their souls, the best part, and of abiding per­fection: but should study (to your utmost) to promote their eternal salvation, Jude ver. 23. Rom. 11.14. Ah Sirs! who should be silent when souls lye 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 baulk 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, then no doubt you may not overslip such [Page 69] 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 kinde, as also to what cise or degree of positive Confession you are at this, or that particular time ingaged; 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 over-rules 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 physick; and not onely 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 kinde 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.

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 exemplifie 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 hypocrisie, in order to Mint and Annise 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 onely 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 [Page 85] 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 justifie, & 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 rose again, That by him alone is redemption; That he is the end of the Law for righte­ousness, &c. 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 playster 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, &c. Revelations 2.2 &c.

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 sens'd. We find the Con­fessours of the Old Testament still crying down, and as farre as concerned them in their several capacities (both Princes, Priests, Prophets a [...]d people) casting out, or keeping off all humane devices [Page 86] and inventions in and for Gods worship, Num. 15.39. Psal. 106.39. 1 Kings 12 33. with 13.1, &c. All depravings 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, Jeremie, Isaiah, Ezekiel, &c. 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 Gods worship whole, holy and incorrupted, Job. 4.23,24. 2 Cor. 11.3. 1 Cor. 11.1, &c. 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 test [...]fie against them, as beggerly elements, and calleth upon Christians to stand fast in their liberty wherewith Christ hath made them free, and that they be not intangled 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 minde 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 controversie by imposing these indifferencies [Page 87] and instructing them that (in this case) they became necessary. Rome had not then learnt 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 carelesness, 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 finde an apostatizing 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 rouze them up out of their spiritual oscitancy & sup [...]ness, to the doing of their first works, Gal. 6.1. Jude 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 coverings; and with our Savior 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 kinde 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 perswasion 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 subjoyn 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 mans 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 intrusted with his Glory by all the mercies of Creation, Conservation, and in Christ, that he may intend this end? Yea more that a Christian, who by that Name professeth to and before all the world, that he doth first seek the Kingdome of God and the righteousness thereof, that he is no longer his own, but the Lords: That he doth not live, nor may dye 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 [Page 89] 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 su­pream? 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 Straights, 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 Gods glory. Recal 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 e [...]pose 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 [Page 90] 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 publick confession of Christ and his concerns a plain command, as hath been instanced once and again? Remember you may not loose 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 Savior; Whether they must now lose their honor, and your obedience by the suspension and secrecy of your confession? Or you must lose your hopes of ease, ho­nor, &c. by the plainess and publickness of your confession? Not onely Christianity, but the whole Creation will come in and plead against you, and for him in this case, Psal. 19.1,2, &c. 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 onely op­pose, but overcome the spirit, and the spirit be ordered and over-born [Page 91] by the flesh? If this must be granted, tell us no more of godliness. Is it not between Gods 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, then 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 thy self herein, to be a Creature, thou makest thy Creator beneath the Creature. Oh horrid and hellish blasphemy!