The Reformed Pastor, Chapter 7
CHAP. VII.
SECT. 1.
Directions for the right managing this Work.
IT is ſo happy a work which we have before us, that it is a thouſand pities it ſhould be deſtroyed in the birth, and periſh in our hands. And though I know that we have a knotty generation to deal with, and that its paſt the power of any of us all to change a carnal heart without the effectual grace of the Holy-Ghoſt; yet it is ſo uſual with God to work by means, and to bleſs the right endeavors of his ſervants, that I cannot fear, but great things will be done, and a wonderful blow will be given to the Kingdom of Darkneſs by our undertaken work, if it do not miſcarry through the fault of the Miniſters themſelves. And the main danger is in theſe two defects. 1. Of diligence. 2. Of skill. Againſt the former I have ſpoken much already. As for the later, I am ſo conſcious of my own unskilfulneſs, that I am far from imagining that I am fit to give directions to any but the younger, and unexperienced of the Miniſtry; and therefore muſt expect ſo much Juſtice in your interpretation, as that you will ſuppoſe me now to ſpeak to none but ſuch. But yet ſomething I ſhall ſay, and not paſs over this part in ſilence, becauſe the number of ſuch is ſo great, and I am ſo apprehenſive that the welfare of the Church and Nation, doth much depend on the management of this work.
The points wherein you have need to be ſolicitous are theſe two.
1. To bring your people to ſubmit to this courſe of private Catechizing or Inſtruction. For if they will not come at you, what good can they receive.
2. To do the work ſo as may moſt tend to the ſucceſs of it, when they do come to you.
And for the firſt, the beſt directions that I can give are theſe following.
1. The chief means of all is, for a Miniſter ſo to behave himſelf in the main courſe of his Miniſtry and life, as may tend to convince his people of his ability, ſincerity and unfeigned Love to them. For if they take him to be ignorant, they will deſpiſe his Teaching, and think themſelves as wiſe as he. And if they think him ſelf-ſeeking, or hypocritical, and one that doth not mean as he ſaith, they will ſuſpect all that he ſaith and doth for them, and will not be regardful of him. And if they think he intendeth but to domineer over their conſciences, and to trouble and diſgrace them, or meerly to exerciſe their wits and memories, they will flie away from him as an adverſary, and from his endeavours as noxious and ungrateful to them. Whereas when they are convinced that he underſtandeth what he doth, and have high thoughts of his abilities, they will Reverence him, and the eaſilyer ſtoop to his advice. And when they are perſwaded of his uprightneſs, they will the leſs ſuſpect his motions: And when they perceive that he intendeth no private ends of his own, but meerly their good, they will the ſooner be perſwaded by him. And becauſe thoſe that I write to are ſuppoſed to be none of the moſt able Miniſters, and therefore may deſpair of being reverenced for their parts; I ſay to ſuch;
1. You have the more need to ſtudy and labour for their increaſe.
2. You muſt neceſſarily have that which Ameſius makes the loweſt degree tollerable, viz. to be ſupra vulgus fidelium: and it will produce ſome reverence when they know you are wiſer then themſelves.
3. And that which you want in ability, muſt be made up in the other qualifications; and then your advice may be as ſucceſsful as others.
If Miniſters were content to purchaſe an intereſt in their people at the deareſt rates to their own fleſh, and would condeſcend to them, and be familiar, and loving, and prudent in their carriage, and abound according to their ability in good works, they might do much more with their people then ordinarily they can do. Not that we ſhould much regard an intereſt in them for our own ſakes, but that we may be more capable of promoting the intereſt of Chriſt, and of furthering their own ſalvation: Were it not for their own ſakes, it were no great matter whether they love or hate us: but what Commander can do any great ſervice by an Army that hate him? and how can we think that they will much regard our counſel, while they abhor or diſ-regard the perſons that give it them? Labour therefore for ſome competent intereſt in your peoples eſtimation and affection, and then you may the better prevail with them.
Obj. But what ſhould a Miniſter do that findeth he hath quite loſt his intereſt in them?
An. If they be ſo vile a people that they hate him not for any weakneſs, nor through miſ-reports about particular things, but meerly for endeavouring their good, though in prudence as well as zeal, and would hate any other that ſhould do his duty; then muſt he in patience and meekneſs continue to inſtruct theſe that oppoſe themſelves, if God peradventure will give them Repentance to the acknowledgement of the truth. But if it be upon any weakneſſes of his, or difference in leſſer opinions, or prejudice meerly againſt his own perſon, let him try firſt to remove the prejudice by all lawful means; and if he cannot, let him tell them, It is not for my ſelf, but for you that I labour: and therefore ſeeing that you will not obey the word from me, I deſire that you will agree to accept of ſome other that may do you that good, which I cannot:] and ſo leave them, and try whether another man may not be fitter for them, and he fitter for another people: For an ingenious man can hardly ſtay with a people againſt their wills; and a ſincere man can more hardly for any Commodity of his own, remain in a place where he is like to be unprofitable, to hinder the good which they might receive from another man, who hath the advantage of a greater intereſt in their eſtimation and affection.
2. Suppoſing then this general preparation, the next thing to be done is, To uſe the moſt effectual means to convince them of the Benefit and Neceſſity of this courſe, to their own ſouls. The way to win the conſent of any man to any thing that you offer, is to prove it to be good for him, and to do this in Evidence that hath ſome fitneſs and proportion with his own underſtanding: For if you cannot make him believe that it is Good or Neceſſary for him, he will never let it down, but ſpit it out with loathing or contempt. You muſt therefore preach to them ſome effectual convincing Sermons to this purpoſe beforehand; which ſhall fully ſhew them the Benefit and Neceſſity of Knowledge of Divine truths in General, and of Knowing the Principles in ſpecial, and that the Aged have the ſame duty and need as others, and in ſome reſpects much more: E. G. from Heb. 5. 12. which affordeth us many obſervations ſuitable to our preſent buſineſs.
As 1. That Gods Oracles muſt be a mans Leſſons.
2. Minſters muſt teach theſe, and people muſt learn them of them.
3. The Oracles of God have ſome Principle; or fundamentals that all muſt know, that will be ſaved.
4. Theſe Principles muſt be firſt learned: thats the right order.
5. It may be well expected that people thrive in knowledge according to the means or teaching which they profeſs: and if they do not, it is their great ſin.
6. If any lived long in the Church under the means of knowledge, and yet be ignorant of theſe Principles, he hath need to be taught them yet, (how old ſoever he be). All this is plain from the Text: Whence we have fair opportunity by twenty clear convincing Reaſons to ſhew them; 1. The Neceſſity of knowing Gods Oracles. 2. And more eſpecially of the Principles. And 3. eſpecially for the aged, that have ſinfully loſt ſo much time already; that have ſo long promiſed to repent when they were old; that ſhould be teachers to the younger, whoſe ignorance is a double ſin and ſhame; who have ſo little time to learn in, and are ſo near their Judgement; and who have ſouls to ſave or loſe as well as others, &c. Convince them how impoſſible it is to go the way to heaven without knowing it, when there are ſo many difficulties and enemies in our way? and when men cannot do their worldly buſineſs without knowledge, nor learn a trade without an apprentiſhip? Who can love, or ſeek, or deſire that which he knoweth not? Convince them what a contradiction it is to be a Chriſtian, and yet to refuſe to learn; For what is a Chriſtian but a Diſciple of Chriſt? and how can he be his Diſciple, that refuſeth to be taught by him? and he that refuſeth to be taught by his Miniſters, refuſeth to be taught by him: for Chriſt will not come down from heaven again to teach them by his own mouth, but hath appointed his Miniſters to keep School and teach them under him: To ſay therefore that they will not be taught by his Miniſters, is to ſay, they will not be taught by Chriſt, and that is to ſay, they will be none of his Diſciples, or no Chriſtians. Abundance of ſuch undenyable Evidences, we have at hand to convince them of their duty. Make them underſtand that it is not an arbitrary buſineſs of our own deviſing and impoſing, but Neceſſity is laid upon us, and if we look not to every member of the flock according to our power, they may periſh in their own iniquities, but their blood will be required at our hands: It is God and not we, that is the contriver and impoſer of the work: therefore they blame God, more then us in accuſing it: Would they be ſo cruel as to wiſh a Miniſter to caſt away his own ſoul knowingly and wilfully, for fear of troubling them in hindering their damnation? eſpecially acquaint them fully with the true nature of the Miniſterial office, and the Churches neceſſity of it: how it conſiſteth in Teaching and Guiding all the Flock; and that as they muſt come to the Congregation as Scholars to School; ſo muſt they be content to give account of their learning, and to be inſtructed man by man.
Let them know what a tendency this hath to their ſalvation; What a profitable improvement it will be of their time? And how much vanity and evil it will prevent? And when they once find that it is for their own good, they will the eaſilyer yield to it.
3. VVHen this is done, it will be very neceſſary that according to our Agreement, we give one of the Catechiſms to every family in the Pariſh, poor and rich, that ſo they might be ſo far without excuſe: For if you leave it to themſelves, perhaps half of them will not ſo much as get them: Whereas, when they have them put into their hands, the receiving is a kind of engagement to learn them: and if they do but read the exhortation (as its likely they will do) it will perhaps convince them, and incite them to ſubmit. And for the delivery of them, the beſt way is, for the Miniſter firſt to give notice in the Congregation, that they ſhall be brought to their houſes, and then to go himſelf from houſe to houſe and deliver them, and take the opportunity of perſwading them to the work; and as they go, to take a Catalogue of all the perſons at years of diſcretion in the ſeveral families, that they may know whom they have to take care of, and inſtruct, and whom to expect when it cometh to their turns. I have formerly in the diſtributing of ſome other Books among them, deſired every family to fetch them; but I found more confuſion and uncertainty in that way, and now took this as the better. But in ſmall Pariſhes, either way may ſerve.
And for the charge of the Books, if the Miniſter be able, it will be well for him to bear it: If not, the beſt affected of his people of the richer ſort ſhould bear it among them. Or at a day of Humiliation in preparation to the work, let the Collection that is wont to be for the poor, be imployed to buy the Catechiſms, and the people be deſired to be the more liberal, and what is wanting, the well-affected to the work may make it up.
And for the order of proceeding in ſmall Pariſhes, the matter is not great, but in greater it will be needful that we take them in order family by family, beginning the execution a monethmonth or ſix weeks after the delivery of the Books, that they may have time to learn. And thus taking them together in common, they will the more willingly come, and the backward will be the more aſhamed to keep off.
4. BEſure that you deal gently with them; and take off all diſcouragements as effectually as you can. 1. Tell them publikely, that if they have learnt any other Catechiſm already, you will not urge them to learn this, unleſs they deſire it themſelves. For the ſubſtance of all Catechiſms (that are Orthodox) is the ſame: Only our reaſons for offering them this, was the brevity and fulneſs; that we might give them as much as we could in a few words, and ſo make their work more eaſie. Or if any of them had yet rather learn any other (Orthodox) Catechiſm, let them have their choice.
2. As for the old people that are of weak memories, and not like to live in the world, and complain that they cannot remember the words, tell them that you expect not that they ſhould overmuch perplex their minds about it, but hear it oft read over, and ſee that they underſtand it, and get the matter into their minds and hearts, and then they may be born with, though they remember not the words.
3. And let your dealing with thoſe that you begin with be ſo gentle, convincing and winning, that the report of it may be an encouragement to others to come.
6. IF all this will not ſerve to bring any particular perſons to ſubmit, do not ſo caſt them off, but go to them and expoſtulate the caſe with them, and know what their reaſons are, and convince them of the ſinfulneſs and danger of their contempt of the help that is offered them. A ſoul is ſo precious that we ſhould not loſe one for want of labour, but follow them while there is any hope, and not give them up as deſperate, till there be no remedy. Before we give them over as dogs or ſwine let us try the utmoſt, that we may have the experience of their obſtinate contempt, or renting us, to warrant our forſaking them: Charity beareth and waiteth long.
SECT. II.
2. HAving uſed theſe means to procure them to come in and ſubmit to your teaching, the next thing to be conſidered is, how you ſhould deal moſt effectually with them in the work; And again I muſt ſay, that I think it an eaſier matter by far, to compoſe and preach a good Sermon, then to deal rightly with an Ignorant man for his inſtruction in the Neceſſary Principles of Religion. As much as this work is contemned by ſome, I doubt not but it will try the parts and ſpirits of Miniſters, and ſhew you the difference between one man and another, more fully then Pulpit-preaching will do. And here I ſhall as fitting to my purpoſe; tranſcribe the words of a moſt Learned, Orthodox and godly man, Biſhop Uſher, in his Sermon before King Iames at Wan…ed, on Eph. 4. 13. pag. 44, 45. (but Impreſ. 3. pag. 34, 35.) Your Majeſties care can never be ſufficiently commended, in taking order that the chief heads of the Catechiſm ſhould in the ordinary Miniſtry be diligently propounded and explained unto the people throughout the Land. Which I wiſh were as duely executed every where, as it was piouſly by you intended. Great Scholars poſſibly may think, that it ſtandeth not ſo well with their credit, to ſtoop thus low, and to ſpend ſo much of their time, in teaching theſe rudiments and firſt principles of the Doctrine of Chriſt. But they ſhould conſider that the laying of the foundation skillfully, as it is the matter of greateſt importance in the whole building; ſo is it the very Maſter-piece of the wiſeſt builder; 1 Cor. 3. 10. According to the grace of God which is given to me, as a wiſe Maſter-builder I have laid the foundation, ſaith the great Apoſtle. And let the learnedſt of us all try it when ever we pleaſe, we ſhall find that to lay this ground-work rightly (that is, to apply our ſelves to the capacity of the common Auditory, and to make an Ignorant man to underſtand theſe myſteries in ſome good meaſure) will put us to the tryal of our skill, and trouble us a great deal more, then if we were to diſcuſs a Controverſie, or handle a ſubtile point of learning in the Schools. Yet Chriſt did give as well his Apoſtles, and Prophets, and Evangeliſts, as his ordinary Paſtors and Teachers to bring us all both learned and unlearned, unto the Unity of this faith and knowledge: and the neglecting of this, is the fruſtrating of the whole work of the Miniſtery. For let us preach never ſo many Sermons to the people, our labour is but loſt as long as the foundation is unlaid; and the firſt principles untaught, upon which all other Doctrine muſt be builded.
So far the Reverend Biſhop.
The Directions which I think neceſſary to be obſerved in the managing of the work, for matter and manner are theſe following.
Direct. 1. When your Neighbours come to you, one family or more, begin with a brief Preface, to demulce their minds, and take off all offence, unwillingneſs or diſcouragement, to prepare them to entertain your following Inſtructions. E. g. Neighbours, it may perhaps ſeem to ſome of you, as an unuſual, ſo a troubleſom buſineſs, that I put you upon: but I hope you will not think it needleſs: For if I had thought ſo, I ſhould have ſpared you and my ſelf this labour: But my Conſcience hath told me, yea God hath told me in his word, ſo roundly…, what it is to have the Charge of mens ſouls, and how the blood of them that periſh in their ſins, will be required at the hands of a Miniſter that neglecteth them, that I dare not be ſo guilty of it as I have been. Alas, all our buſineſs in this world is to get well to Heaven; and God hath appointed us to be Guides to his people, to help them ſafe thither; If this be well done, all is done; and if this be not done we are for ever undone! The Lord knows how little a while you and I may be together; and therefore it concerns us to do what we can for our own and your ſalvation, before we leave you or you leave the world. All other buſineſs in the world are but toyes and dreams in compariſon of this! The labours of your calling are but to prop up the cottages of your fleſh, while you are making ready for death and Judgement; which God knows is near at hand. And I hope you will be glad of help in ſo needful a work, and not think it much that I put you to this trouble; when the trifles of the world will not be got without greater trouble] This, ſome of this, or ſomewhat to this purpoſe may tend to make them more willing to hear you, and receive inſtruction, or give you an account of their knowledge or practice, which muſt be the work of the day.
Direct. 2. When you have (to ſpare time) ſpoken thus to them, all, take then the perſons one by one, and deal with them as far as you can in private, out of the hearing of the reſt; For ſome cannot ſpeak freely before others, and ſome will not endure to be queſtioned before others, becauſe they think that it tendeth to their ſhame, to have others hear their anſwers; and ſome perſons that can make better anſwers themſelves will be ready when they are gone to twattle of what they heard, and to diſgrace thoſe that ſpeak not ſo well as they; and ſo people will be diſcouraged, and backward perſons will have pretences to forbear and forſake the work, and ſay, they wil not come to be made a ſcorn or a laughing ſtock. You muſt therefore be very prudent to prevent all theſe inconveniences. But the main reaſon is, as I find by experience, people will better take plain cloſe dealing about their ſin and miſery and duty when you have them alone then they will before others; And if you have not opportunity to ſet it home and deal freely with them, you will fruſtrate all. If therefore you have convenient place, let the reſt ſtay in one room, while you confer with each perſon by themſelves in another room, Only for the neceſſary avoiding of ſcandal, we muſt ſpeak to the women, only in the preſence of ſome others; and if we do loſe ſome advantage by it of the ſucceſs of our inſtructions, there is no remedy: Its better do ſo, then by giving matter of reproach to the malicious, to deſtroy all the work. Yet we may ſo contrive it, that though ſome other be in the room, yet what paſſages are leſs fit for others obſervance, may be ſpoken ſubmiſſâ voce that others may be no hearers of it; and therefore they may be placed at the remoteſt part of the room. Or at leaſt let none be preſent but the members of the ſame family, that be more familiar, and not ſo likely to reproach one another. And then, in your moſt rouzing examinations and reproofs, deal moſt with the moſt ignorant, and ſecure and vicious, that you may have the clearer ground for your cloſeſt dealing, and the hearing of it may awaken the ſtanders by, to whom you ſeem not ſo directly to apply it. Theſe ſmall things deſerve obſervance, becauſe they be in order to a work that is not ſmall: and ſmall errors may hinder a great deal of good.
Direct. 3. Let the beginning of your work be, by taking an account of what they have learned of the words of the Catechiſm; receiving their anſwer to each queſtion. And if they are able to recite but a little or none of it, try whether they can rehearſe the Creed, and the Decalogue.
Direct. 4. Then chooſe out ſome of the weightieſt points, and try by further Queſtions how they underſtand them. And therein be careful of theſe things following. 1. That you do not begin with leſs neceſſary points, but theſe which themſelves may perceive are of neareſt concernment to them. As, E. G. [What do you think becomes of men when they are dead? [What ſhall become of us after the end of this world? Do you believe that you have any ſin? Or that you were born with ſin? And what doth every ſin deſerve? What remedy hath God provided for the ſaving of ſinful miſerable ſouls? Hath any one ſuffered for our ſins in our ſtead, or muſt we ſuffer for them our ſelves? Who be they that God will pardon? and who ſhall be ſaved by the blood of Chriſt? What change muſt be made on all that ſhall be ſaved? and how is it made? Where is our chief Happineſs? and what is it that our hearts muſt be moſt ſet upon?] with ſuch like as theſe.
2. Take heed of asking them nice or needleſs or doubtful and very difficult queſtions, though about thoſe matters that are of greateſt weight in themſelves. Specially be very cautelous how you put them upon definitions or deſcriptions. Some ſelf conceited men will be as buſie with ſuch queſtions which they cannot anſwer themſelves, and as cenſorious of the poor people that cannot anſwer them, as if life and death did certainly depend on them. You will ask them perhaps What is God? and how defective an anſwer muſt you make your ſelves? ſpecially if it be the Quid, and not the Qualis that you mean. You may tell what he is not, ſooner then what he is. If you ask What is faith? Or what is Repentance? how ſorrily would many very learned Divines anſwer you? Or elſe they would not be at ſo great difference among themſelves about them not only diſagreeing about the Definitions of them, but ſo widely diſagreeing. If you ask them what is Forgiveneſs of ſin? how many Miniſters may you ask before you have a right anſwer? Or elſe they would not be ſo diſagreed in the point? Much more may I ſay ſo about Juſtification (though perhaps the ſame thing with Remiſſion) ſo if you ask them what Regeneration is? What Sanctification is? Why Divines be not agreed, what they are themſelves? But you will ſay perhaps, If men know not what God is; what Faith, Repentance, Converſion, Sanctification, and Pardon of ſin, or Juſtification be, how can they be true Chriſtians and be ſaved? I anſwer. It's one thing to know exactly what they be, and another thing to know them in the nature of them in the main, though with a more general, indiſtinct and undigeſted knowledge: and its one thing to know and another thing to tell what this or that is. The very Name as Commonly uſed doth ſignifie to them and expreſs from them the thing without a Definition: and they partly underſtand what that Name ſignifieth, when they cannot tell it you in other words. As they know what it is to Believe, to Repent, to be forgiven; by cuſtom of ſpeech they know what theſe mean, and yet cannot define them, but perhaps put you off with the Countrey anſwer. To Repent is, to Repent; and to be forgiven is, to be forgiven, or if they can ſay, It is to be pardoned, it is fair. Yet do I not abſolutely diſſwade you from the uſe of ſuch queſtions; but do it cautelouſly, in caſe you ſuſpect ſome groſs Ignorance in the point: ſpecially about God him ſelf. And (which is the next part of this Direction.)
3. In ſuch a Caſe, ſo contrive the predicate into your Queſtion that they may perceive what you mean, and that it is not a nice Definition, but a neceſſary ſolution that you expect, and look not after words but things, and there leave them to a bare Yea or Nay, or the meer elocution of one of the two deſcriptions which your ſelf ſhall propound. As E. G. What is God? is he made of fleſh and blood as we are? or is he an inviſible ſpirit? Is he a man or is he not? Had he any beginning? Can he dye? what is faith? Is it a Believing all the word of God? what is it to Believe in Chriſt? Is it all one as to become a true Chriſtian? Or to believe that Chriſt is the Saviour of the world, and to Accept him for your Saviour to pardon, teach, govern and glorifie you? What is Repentance? Is it only to be ſorry for ſin, or is it, The change of the mind from ſin to God, or both?
4. And as you muſt do thus when you come to hard points as Definitions or the like, ſo in all points where you perceive that they underſtand not the meaning and ſtreſs of your queſtion? there you muſt firſt draw out their anſwer by an Equipollent or expoſitory queſtion, or if that will not do, thus frame the anſwer into your queſtion, and demand but his Yea or Nay: yea if it be never ſo eaſie a point that you are upon, you muſt do thus at laſt in caſe by the firſt queſtion you have an unſatisfactory anſwer. E. G. I have oft asked ſome very ignorant people, How do you think of your ſins, ſo many and great ſins ſhall be pardoned? And they tell me by their Repenting and mending their lives; and never mention Jeſus Chriſt. I ask them further, But do you think that your amendment can make God any amendt or ſatisfaction for the ſin that is paſt? They will anſwer we hope ſo, or elſe we know not what will? A man would think now that theſe men had no knowledge of Chriſt at all, in that they make no mention of him; And ſome I find have indeed none and when I tell them over the hiſtory of the Goſpel, and what Chriſt is, did and ſuffered and why, they ſtand wondering at it as a ſtrange thing that they had never heard before; and ſome ſay; They never heard this much before, nor knew it, though they came to Church every Lords day. But ſome I perceive do give ſuch anſwers, becauſe they underſtand not the ſcope of my queſtion; but think that I take Chriſts death as granted, and only ask them what ſhall make God ſatisfaction as their part under Chriſt (Though thus alſo they diſcover ſad ignorance.) And when I ask them whether their deeds can Merit any thing of God? they ſay No; but they hope God will accept them. And if I ask further Can you be ſaved without the death of that? they ſay, No; And if I ask what hath he done or ſuffered for you? They will ſay He dyed for us; or ſhed his blood for us: and will profeſs that they place their confidence in that for ſalvation. Many men have that in their minds, which is not ripe for utterance; and through ill education and diſuſe, they are ſtrangers to the expreſſions of thoſe things which they have ſome Conceptions of. And, by the way you may here ſee the cauſe to deal very tenderly with the common people for matter of knowledge and defect of expreſſion; if they are are teachable, and tractable, and willing to uſe means, and to live obediently: For many even ancient godly perſons cannot ſpeak their minds in any tolerable expreſſions: no nor cannot learn when expreſſions are put into their mouths. Some of the moſt pious experienced, approved Chriſtians that I know (aged people) complain exceedingly to me with tears that they cannot learn the words of the Catechiſm, and when I conſider their advantages that they have lived under the moſt excellent helps, in conſtant duty, and in the beſt company for fourty or fifty or ſixty years together, it teacheth me what to expect from poor ignorant people that never had ſuch company and converſe for one year or week: and not to reject them ſo haſtily as ſome hot and too high profeſſors would have us do. But this is on the by.
5. This alſo muſt be obſerved, that if you find them at a loſs, and unable to anſwer your queſtions, drive them not on too hard or too long with queſtion after queſtion, leſt they conceive you intend but to puzzle them and diſgrace them: but preſently, when you perceive them troubled that they cannot anſwer, then ſtep in your ſelf and take the burden off them, & make anſwer to the queſtion your ſelves; and then do it throughly and plainly, and make a full explication of the whole buſineſs to them, that by your Teaching they may be brought to underſtand it before you leave them. And herein it is comonly neceſſary that you fetch up the matter ab origine, & take it on in order till you come to the point in queſtion.
6. And uſually with the groſly ignorant, it is flatly neceſſary that you do run over all the ſum of our Religion to them in the moſt familiar way that you can poſſibly deviſe: But this muſt be the next Direction.
Direct. 5. When you have done what you ſee Cauſe in the trial of their knowledge, proceed next to inſtruct them your ſelves: And this muſt be according to their ſeveral Capacities. If it be a Profeſſor that underſtandeth the Fundamentals, fall upon ſomewhat which you perceive that he moſt needeth, either explaining further ſome of the myſteries of the Goſpel, or laying the Grounds of ſome duty which he may doubt of, or ſhewing the neceſsity of what he neglecteth, or meeting with his ſins or miſtakes, as may be moſt convincing and edifying to him. If it be one that is groſly ignorant, give him a plain familiar recital of the ſum of the Chriſtian Religion in a few words: for though it be in the Catechiſm already yet a more familiar way may better help them to underſtand it. As thus [You muſt know, that from Everlaſting there was one only God that had no beginning, and can have no end, who is not a Body as we are, but a moſt pure, ſpiritual Being that knoweth all things, and can do all things, and hath all Goodneſs and Bleſſedneſs in himſelf. This God is but one, but yet three Perſons, the Father, the Son and holy Ghoſt in an incomprehenſible manner, above our reach; yet we have ſomewhat in our ſelves and other creatures that may give us ſome reſemblance of it. As in a man, his Power and his underſtanding and will, be but One ſoul, and yet they are not one faculty, but differ one from another: Or as in the Sun, the Being or Power, and the Heat and the Light, are not all one; and yet there is but one Sun; ſo in a more incomprehenſible manner it is in God. And you muſt know that this One God did make all the world by his word; the heavens he made to be the place of his Glory, and made a world of holy Angels to ſerve him, in his Glory: but ſome of theſe did by Pride or other ſin fall from God and are become Devils that ſhall be miſerable in torments for ever, when he had made the reſt of this lower world, he made man, as his nobleſt creature here, even one man and one woman Adam and Eve, and he made them perfect without any ſin or fault, and put them into the gardan of Eden, and forbad them to eat but of one tree in the garden, and told them that if they did, they ſhould dye. But the Devil that had firſt fallen himſelf did tempt them to ſin, and they yielded to his temptation, and by wilful ſinning they fell under the curſe of Gods Law, and fell ſhort of the Glory of God. But God of his infinite Wiſdom and Mercy did ſend his own ſon Jeſus Chriſt to be their Redeemer, who as he was promiſed in the beginning, ſo in the fulneſs of time 1655. years ago was made man, and was born of a Virgin by the power of the Holy Ghoſt, and lived on earth among the Jews about 33 years, and he preached the Goſpel himſelf and wrought many miracles to prove his doctrine, and bring men to believe in him, healing the lame, the blind, the ſick, and raiſing the dead by the word of his mouth by his Divine power; & at the end by the malice of the Jews, & his own Conſent he was offered upon the Croſs, as a ſacrifice for our ſins, to bear that Curſe that we ſhould have born; and when he was buryed, he roſe again the third day, and lived on earth forty dayes after: And before his departure he ſent his Apoſtles and other Miniſters to preach the Goſpel of ſalvation to the world, and to call home loſt ſinners by Repentance, and to aſſure them in his Name, that if they will but believe in him and take him for their Saviour, and unfeignedly lament their former ſins, and turn from them to God, and will take Everlaſting Glory for their portion, and be content to reſign their carnal Intereſts and deſires, he will pardon freely all that is paſt, and be merciful to them for the time to come, and will lead them up into ſpiritual Communion with God, and bring them to his Glory when this life is Ended, but for them that make light of their ſins and of his Mercy, and will not forſake the pleaſures of this world for the hopes of another, they ſhall be condemned to everlaſting puniſhment. This Goſpel Chriſt hath appointed his Miniſters to preach to all the world; and when he had given this in charge to his Apoſtles, he aſcended up into heaven before their faces, where he is now in Glory with God the Father in our Nature, ruling all: And at the end of this world, he will come again in that nature, and will call the dead to life again, and ſet them all before him to be judged: and all that truly Repented and believed in him and were renewed by his ſpirit, and renounced this world for the hopes of a better ſhall be judged to live with God in Glory, and ſhall be like to his Angels, and praiſe him for ever; and the reſt that repented not, and believed not in him, but lived to the fleſh and the world, ſhall be condemned to everlaſting miſery. So that you may ſee by this, that mans Happineſs is not in this world but in the next, and that all men have loſt their hopes of that Happineſs by ſin, and that Jeſus Chriſt the only Son of God and the Redeemer of the world hath recovered it for us by the price of his blood ſhed and hath made a New Covenant with us, aſſuring us of Life and Salvation, if we Repent and believe in him for that life, and mortifie our fleſhly deſires: To which end he ſendeth forth his holy Spirit to convert all that ſhall be ſaved, and to turn their hearts from this world to God. If ever you mean to be ſaved, therefore it muſt be thus with you: Your formerſins muſt be the grief of your ſoul, and you muſt fly to a crucified Chriſt as your only Refuge from the deſerved Curſe, and the Spirit of Chriſt muſt Convert you, and dwell in you and make you wholly a new Creature: or there is no ſalvation.] Some ſuch ſhort plain rehearſal of the Principles of Religion in the moſt familiar manner that you can deviſe, with a brief touch of application in the end, will be neceſſary when you deal with the groſly ignorant: And if you perceive they underſtand you not, go over it again, and ask them whether they underſtand it, and ſeek to leave it fixed in their memories.
Direct. 6. Whether they begroſly Ignorant or not, if you ſuſpect them to be ungodly, fall next upon a prudent enquiry into their ſtates, And the beſt and leaſt offenſive way will be this: to take your occaſion from ſome Article of the Catechiſm, as the fifth or ſeventh; and then to make way by a word that may demulce their minds, by convincing them of the neceſſity of it; as E. g. thus, or to this purpoſe, You ſee in the 7. Article proved by Scripture, that the Holy-Ghoſt doth by the word enlighten mens minds, and ſoften and open their hearts, and turn them from the power of Satan to God by faith in Chriſt, and ſo makes them a Sanctified peculiar people to God; and that none but theſe are made partakers of Chriſt and life: Now though I have no deſire needleſly to pry into any mans ſecrets, yet becauſe that it is the office of Miniſters to give advice to a people in the matters of ſalvation, and becauſe it is ſo dangerous a matter to be miſtaken, where life or death everlaſting doth lie upon it, I would intreate you to deal truly and tell me, Whether ever you found this great change upon your own heart, or not? Did you ever find the ſpirit of God by the word, come in upon your underſtanding, with a new heavenly life, which hath made you a new creature? The Lord that ſeeth your heart doth know whether it be ſo or not? Therefore I pray you, ſee that you ſpeak the truth.
If he tell you, that he hopes he is converted; all are ſinners; but he is ſorry for his ſins, or the like; then tell him more particularly in a few words of the plaineſt notes, or by a ſhort deſcription, what true converſion is, and ſo renew and enforce the enquiry: as thus: Becauſe your ſalvation or damnation lyeth upon it, I would fain help you a little in this, that you may not be miſtaken in a buſineſs of ſuch conſequence, but may find out the truth before it be too late: for as God will judge us impartially, ſo we have his word before us, by which we may know, now, how God will judge us, then: for this word tells us moſt certainly who they be that ſhall go to heaven, and who to hell. Now the Scripture tells us that the ſtate of an unconverted man is this; He ſeeth no great matter of felicity in the Love and Communion of God in the life to come, which may draw his heart thither from this preſent world, but he liveth to his carnal ſelf, or to the fleſh, and the main bent of his life is, that it may go well with his body here, and that religion that he hath is but a little on the by, leſt he ſhould be damned when he can keep the world no longer; ſo that the world and fleſh are higheſt in his eſteem, and neareſt to his heart, and God and Glory ſtand below them and further off, and all their ſervice of God is but a giving them that which the world and fleſh can ſpare. This is the true caſe of every unconverted man; and all that are in this caſe, are in a ſtate of miſery. But he that is truly converted, hath had a light ſhining into his ſoul from God, which hath ſhewed him the greatneſs of his ſin and miſery, and made it a heavy load upon his ſoul, and ſhewed him what Chriſt is and hath done for ſinners, and made him admire at the riches of Gods grace in him! O what glad news is it to him, that yet there is hope for ſuch loſt ſinners as he; That ſo many and ſo great ſins may be pardoned! and that this is offered to all that will accept it! How gladly doth he entertain this Meſſage and offer? And for the time to come, he reſigneth himſelf and all that he hath to Chriſt to be wholly his, and diſpoſed of by him, in order to the everlaſting glory which he hath promiſed: He hath now ſuch a ſight of the bleſſed ſtate of the Saints in glory, that he deſpiſeth all this world as droſs and dung in compariſon of it, and there he layeth up his happineſs and his hopes, and takes all the matters of this life but as ſo many helps or hindrances in the way to that: ſo that the very bent and main care and buſineſs of his life is to be happy in the life to come. This is the caſe of all that are truly converted, and ſhall be ſaved. Is this your caſe, or not? Have you found ſuch a change or work as this upon your ſoul? If he ſay, he hopes, he hath, deſcend to ſome particulars diſtinctly. E. G. I pray you then anſwer me to theſe two or three queſtions. 1. Can you truly ſay, that all the known ſins of your life paſt are the grief of your heart, and that you have felt that everlaſting miſery is due to you for them, and that in the ſenſe of this heavy burden, you have felt your ſelf a loſt man, and have gladly entertained the news of a Saviour, and caſt your ſoul upon Chriſt alone for pardon by his blood. 2. Can you truly ſay, that your heart is ſo far turned from your former ſins, that you hate the ſins that formerly you loved, and love that holy life that you had no mind to before, and that you do not now live in the willful practiſe of any known ſin: Is there no ſin which you be not heartily willing to leave whatever it coſt you? And no duty which you be not willing to perform? 3. Can you truly ſay, that you have ſo far taken the everlaſting enjoyments of God for your happineſs, that it hath the moſt of your heart, of your love, deſire, and care: and that you are reſolved by the ſtrength of grace to let go all that you have in the world rather then hazard it; and that it is your daily principal buſineſs to ſeek it? Can you truly ſay, that though you have your failings and ſins, yet your main care and the bent of your whole life is to pleaſe God and enjoy him for ever, and that you give the world Gods leavings, as it were, and not God the worlds leavings, and that your worldly buſineſs is but as a travellers ſeeking for proviſion in his jorney, and heaven is the place that you take for your home.
If he ſay, yea, to the firſt and third, tell him how great a thing it is for a mans heart to abhor his ſin, and to lay up his happineſs unfeignedly in another world, and to live in this world, for another that is out of ſight! And therefore deſire him to ſee that it be ſo indeed. If he ſay, yea, to the ſecond queſtion, then turn to the ninth, tenth, eleventh or twelfth Articles of the Catechiſm, and read over ſome of thoſe Duties which you moſt ſuſpect him to omit; and ask him, Whether he do perform ſuch or ſuch a duty: Eſpecially Prayer (in a family or private) and the holy ſpending of all the Lords day: becauſe theſe are of ſo great moment (of which anon.)
Direction 7. When you have either by former diſcovery of groſs ignorance, or by theſe later enquiries into his ſpiritual ſtate, diſcerned an apparent probability that the perſon is yet in an unconverted ſtate; your next buſineſs is, to fall on with all your skill and power, to bring his heart to the ſenſe of his condition: E. G. Truly neighbours, I have no mind, the Lord knows, to make your condition worſe then it is, nor to put any cauſleſs fear or trouble into your mind: but I ſuppoſe you would take me but for a flattering enemy, and not a faith ful friend, if I ſhould daub with you, and not tell you the truth: If you ſought to a Phyſitian in your ſickneſs, you would have him tell you the truth, though it were the worſt: Much more here; For, there the knowledge of your diſeaſe may by fears increaſe it, but here you muſt know it, or elſe you can never be recovered from it. I much fear that you are yet a ſtranger to the new life of all them that Chriſt will ſave: For if you were a Chriſtian indeed and truly converted, your very heart would have been ſet on God and the life to come, and you would have admired the riches of grace in Chriſt, and you would have made it your buſineſs to prepare for Everlaſting; and you durſt not, you would not, live in any wilful ſin, nor in the neglect of ſuch duties! Alas! what have you done? how have you ſpent your time till now? Did you not know, that you had a ſoul to ſave or loſe? and that you muſt live in heaven or hell for ever! and that you had your life and time in this world for that purpoſe, to prepare for another! Alas! what have you been doing all this while that you are ſo ignorant, or ſo unprepared for death if it ſhould now find you? If you had but had as much mind of heaven as of earth, you would have known more of it, and done more of it, and enquired more diligently after it, then you have done! You can learn how to do your buſineſs in the world, and why could you not have learned more of the will of God, if you had but minded it. You have neighbours that could learn more, that have had as much to do in the world as you, and as little time? Do you think that heaven is not worth your labour? or that its like it can be had without any care or pains? when you cannot have the trifles of this world without? and when God hath bid you, firſt ſeek his Kingdom and the righteouſneſs thereof? Alas Neighbour, what if you had dyed before this hour in an unconverted ſtate what had become of you? and where had you now been? why you did not know all this while that you ſhould live a day to an end! O that ever you would be ſo cruel to your ſelves as to venture your Everlaſting ſtate ſo deſperately as you have done! what did you think of? Did you not all this while know that you muſt ſhortly dye, and be judged as you were then found? Had you any greater work to do? or any greater buſineſs to mind then your ſalvation? Do you think that all that you can get in this world will comfort you at a dying hour, or purchaſe your ſalvation, or eaſe the pains of Hell-fire?
Set theſe things home with a more earneſt voice then the former part of your conference was managed with. For if you get it not to heart, you do little or nothing and that which affecteth not is ſoon forgotten.
Direct. 8. Next this, conclude the whole, with a Practical Exhortation, which muſt contain two parts, Firſt, the duty of the heart in order to a cloſure with Chriſt, and that which is contained in that cloſure: and Secondly, The uſe of external means for the time to come, and the avoiding of former ſins. E. g. [Neighbour, I am heartily ſorry to find you in ſo ſad a caſe; but I ſhould be more ſorry to leave you in it; and therefore let me intreat you for the Lords ſake and for your own ſake to to regard what I ſhall ſay to you, as to the time to come. It is the Lords great mercy that he did not cut you off in your unconverted natural ſtate, and that you have yet life and time, and that there is a ſufficient Remedy provided for your ſoul in the blood of Chriſt, and he is yet offered with Pardon and life to you as well as any others; God hath not left ſinful man to utter deſperation for want of a Ranſom by a Redeemer as he hath done the Devils; nor hath he made any exception in the offer or promiſe of pardon and life againſt you any more then againſt any other. If you had yet but a bleeding heart for ſin, and could come to Chriſt believingly for recovery, and reſign your ſelves to him as your Saviour and Lord, and would be a new man for the time to come, the Lord will have mercy on you in the pardon of your ſins, and the ſaving of your ſoul; And I muſt tell you, that as it muſt be the great work of Gods grace to give you ſuch a heart, ſo if ever he mean to pardon and ſave you, he will make this change upon you that I have before mentioned; he will make you feel your ſin as the heavieſt burden in the world, as that which is moſt odious in it ſelf and hath laid you open to the Curſe of God; he will make you ſee that you are a loſt man, and that there is no way but one with you, even everlaſting damnation, unleſs you are pardoned by the blood of Chriſt, and ſanctified by his ſpirit: he will you make you ſee the need you have of Chriſt, and how much you are beholden to him for his bloodſhed, and how all your hope and life is in him he will make you ſee the vanity of this world and all that it can afford you, and that all your happineſs is with God, in that everlaſting life, where with Saints and Angels you may behold his Glory and live in his loves and praiſes, when thoſe that reject him ſhall be tormented with the devils: And becauſe it is only Chriſt the Redeemer that can bring you to that glory, and deliver you from that torment, he will make you look to him as your hope and life, and caſt your burdened ſoul upon him, and give up your ſelves to be ſaved and taught and ruled by him; and he will poſſeſs you with the ſpirit of holyneſs, that your heart ſhall ſet upon God and heaven as your treaſure, and the care of your mind and the buſineſs of your life ſhall be to obtain it, and you ſhall deſpiſe this world and deny your fleſhly intereſts and deſires, and caſt away the ſin with abhorrence which you delighted in, and count no pains too great, nor no ſuffering too dear for the obtaining of that everlaſting life with God. Let me tell you, that till this work be done upon you, you are a miſerable man, and if you dye before its done, you are loſt for ever: Now, you have hope and help before you, but then there will be none. Let me therefore intreat theſe two or three things of you, and do not deny them me as you love your ſoul. Firſt, That you will not reſt in this Condition that you are in. Be not quiet in your mind, till you find a true converſion to be wrought. Think when you riſe in the morning, O what if this day ſhould be my laſt, and death ſhould find me in an unrenewed ſtate? Think when you are about your labour, O how much greater a work have I yet to do, to get my ſoul reconciled to God and poſſeſſed of his Spirit! Think when you are eating or drinking or looking on any thing that you poſſeſs in the world, what good will all this do me, if I live and die an enemy to God, and a ſtranger to Chriſt and his Spirit, and we muſt periſh for ever. Let theſe thoughts be day & night upon your mind till your ſoul be changed. The ſecond thing that I would intreat of you is, that you would bethink you ſeriouſly what a vain thing this world is, and how ſhortly it will leave you to a cold grave, and to everlaſting miſery, if you have not a better treaſure then this: and bethink you what it is to live in the ſight of the face of God, and to reign with Chriſt, and be like the Angels? and that this is the life that Chriſt hath procured you, and is preparing for you and offereth you if you will accept it in and with himſelf upon his eaſie reaſonable terms; bethink your ſelf whether it be not madneſs to ſlight ſuch an endleſs glory, and to prefer theſe fleſhly dreams, and earthly ſhadows before it. Uſe your ſelf to ſuch conſiderations as theſe, when you are alone, and let them dwell upon your mind. The third thing that I would intreat of you is, that you will preſently without any more delay, Accept of this felicity and this Saviour: cloſe with the Lord Jeſus that offereth you this eternal life: Joyfully and thankfully accept his offer, as the only way to make you happy: and then you may believe that all your ſins ſhall be done away by him. My fourth requeſt to you is, that you will reſolve preſently againſt your former ſins: find out what hath defiled your heart and life, and caſt it up now by the vomit of Repentance, as you would do Poyſon out of your ſtomach, and abhor the thought of taking it in again. My fifth and laſt requeſt to you is that you will ſet your ſelves cloſe to the uſe of Gods means till this change be wrought, and then continue his means till you are confirmed, and (at laſt) perfected. 1. Becauſe you cannot of your ſelves make this change upon your heart and life betake your ſelf daily to God for it by prayer, and beg earneſtly as for your life that he will pardon all your former ſins, and change your heart, and ſhew you the riches of his Grace in Chriſt, and the Glory of his Kingdom, and draw up your heart to himſelf. Follow God day and night with theſe requeſts. 2. That you will fly from temptations and occaſions of ſin, and forſake your former evil company, and betake your ſelves into the company of thoſe that fear God, and will help you in the way to heaven. 3. That you will ſpecially ſpend the Lords day in holy exerciſes both publike and private, and loſe not one quarter of an hour of any of your time, but ſpecially of that moſt precious time, which God hath given you purpoſely that you may ſet your mind upon him, and be inſtructed by him and to prepare your ſelf for your latter end. What ſay you will you do this preſently? at leaſt ſo much of it as you can do if you will. Will you promiſe me to think of theſe things that I before mentioned, and to pray daily for a changed heart till you have obtained it, and to change your Company and Courſes, and fall upon the uſe of Gods means in reading or hearing the Scriptures, meditating on them, ſpecially on the Lords day?
And here be ſure if we can, to get their promiſe, and engage them to amendment, eſpecially to uſe means, and change their company, and forſake actual ſinning, becauſe theſe are more in their reach, and in this way they may wait for the accompliſhing of that change that is not yet wrought. And do this ſolemnly, remembring them of the preſence of God that heareth their promiſes, and will expect the performance. (And when you have afterward opportunity, you may remember them of that promiſe.)
Direction 9. At the diſmiſſing of them do theſe two things. 1. Again lenifie their minds by a deprecation of offence in a word; E. G. [I pray you take it not ill that I have put you to this trouble, or dealt thus freely with you: Its as little pleaſure to me as to you, if I did not know theſe things to be true and neceſſary, I would have ſpared this labour to my ſelf and you: But I know that we ſhall be here together but a little while: we are almoſt at the world to come already; and therefore its time for us all to look about us, and ſee that we be ready when God ſhall call us.]
2. Becauſe it is but ſeldom that we our ſelves ſhall have opportunity to ſpeak with the ſame perſons, ſet them in a way for the perfecting of what is begun. 1. Engage the Governor of each family to call all his family to account every Lords day before they go to bed, what they can rehearſe of the Catechiſm: and ſo to continue till they have all learned it perfectly: and when they have done ſo, yet ſtill to continue to hear them recite it, at leaſt once in two or three Lords daies, that they may not forget it. For, even to the moſt judicious it will be an excellent help to have ſtill in memory, a ſum of the Chriſtian Doctrine, for matter, method and words. 2. As for the Rulers of families themſelves or thoſe that are under ſuch rulers as will not help them, if they have learnt ſome ſmall part of the Catechiſm only, engage them either to come again to you (though before their courſe) when they have learnt the reſt, or elſe to go to ſome able experienced neighbour, and recite it to them, and take their aſſiſtance when you cannot have time your ſelf.
Direction 10. Have all the names of your Pariſhioners by you in a book: and when they come and recite the Catechiſm, note in your Book who come and who do not; and who are ſo groſly ignorant as to be utterly uncapable of the Lords Supper and other holy Communion, and who not: and as you perceive the neceſſities of each, ſo deal with them for the future. But for thoſe, that are utterly obſtinate, and will not come to you nor be inſtructed by you, remember the laſt Article of our Agreement, to deal with them as the obſtinate deſpiſers of Inſtruction ſhould be deals with, in regard of Communion, and the application of ſealing and confirming Ordinances: which is to avoid them, and not hold holy or familiar Communion with them, in the Lords Supper or other Ordinances: and though ſome Reverend Brethren are for admitting their children to Baptiſm (and offended with me for contradicting it) yet ſo cannot I be, nor ſhall I dare to do it upon any pretences of their Anceſtors faith, or of a Dogmatical faith of theſe Rebellious Parents, ſuppoſing them both to be ſuch as in that Article we have mentioned. To theſe particulars, I add this General.
D…rection 11. Through the whole courſe of your conference with them, ſee that the manner as well as the matter be ſuited to the end. And concerning the manner obſerve theſe particulars.
1. That you make a difference according to the difference of the perſons that you have to deal with. To the dull and obſtinate you muſt be more earneſt and ſharp: To the tender and timerous that are already humbled, you muſt rather inſiſt on direction and confirmation. To the youthful you muſt lay greater ſhame on ſenſual voluptuouſneſs, and ſhew them the nature and neceſſity of mortification: To the Aged you muſt do more to diſgrace this preſent world, and make them apprehenſive of the nearneſs of their change, and the aggravations of their ſin, if they ſhall live and dye in ignorance, or impenitency. To Inferiors and the Younger, you muſt be more free, to Superiors and Elders more reverend: To the rich this world muſt be more diſgraced, and the nature and neceſſity of ſelf-denyal opened, and the damnableneſs of preferring the preſent proſperity to the future, with the neceſſity of improving their talents in well-doing. To the poor we muſt ſhew the great Riches of Glory which is propounded to them in the Goſpel, and how well the preſent things may be ſpared, where the everlaſting may be got. Alſo thoſe ſins muſt be moſt inſiſted on, which each ones age, or ſex, or temperature of body, or calling and employment in the world, doth moſt encline tehm to. As in females, loquacity, evil ſpeeches, paſſion, malice, pride, &c. In males, drunkenneſs, ambition, &c. Of all which and abundance more differences, calling to us for different carriage; See Gregor. Mag. de Officio Paſtor.
2. Be as condeſcending, familiar and plain as is poſſible, with thoſe that are of the weaker capacity.
3. Give them the Scripture proof, the light of full evidence and reaſon of all as you go, that they may ſee that it is not you only, but God by you that ſpeaketh to them.
4. Be as ſerious in all, but ſpecially in the Applicatory part as you can. I ſcarce fear any thing more, then leaſt ſome careleſs Miniſters will ſlubber over the work, and do all ſuperficially and without life, and deſtroy this as they do all other duties, by turning it into a meer formality: putting a few cold queſtions to them, and giving them two or three cold words of advice, without any life and feeling in themſelves, nor likely to produce any feeling in the hearers: But ſure he that valueth ſouls, and knoweth what an opportunity is before him, will do it accordingly.
5. To this end, I ſhould think it very neceſſary that we do both before and in the work, take ſpecial pains with our own hearts; eſpecially to excite and ſtrengthen our Belief of the Truth of the Goſpel, and the Inviſible Glory and Miſery that is to come. I am confident this work will exceedingly try the ſtrength of our belief: For he that is but ſuperficially a Chriſtian, and not ſound in the faith, will likely feel his Zeal quite fail him (ſpecially when the duty is grown common) for want of a Belief of the things which he is to treat of to keep it alive. An affected fervency and hypocritical ſtage-action, will not hold up in ſuch kind of duties long: A Pulpit ſhall have more of them, then a conference with poor ignorant ſouls: For the Pulpit is the hypocritical Miniſters ſtage: There, and in the Preſs, and in Publike acts, where there is room for oftentation, you ſhall have his beſt, and almoſt all. It is other kind of men that muſt effectually do the work now in hand.
6. It is therefore very meet that we prepare our ſelves to it by private prayer; and if time would permit, and there be many together; if we did begin and end with a ſhort prayer with our people, it were beſt.
7. Carry on all (even the moſt earneſt paſſages) in clear demonſtrations of love to their ſouls, and make them feel through the whole, that you aim at nothing but their own ſalvation; and avoid all harſh diſcouraging paſſages, throughout.
8. If you have not time to deal ſo fully with each one particularly as is here directed, then 1. Omit not the moſt neceſſary parts. 2. Take ſeveral of them together that are friends, and will not ſeek to divulge each others weakneſſes, and ſpeak to them in common as much as concerneth all; and only the Examinations of their Knowledge and ſtate, and convictions of miſery and ſpecial directions, muſt be uſed to the individuals alone: But take heed of ſlubbering it over (uponan unfaithful lazineſs, or being too brief) without a real Neceſſity.
Direction 12. Laſtly, if God enable you, extend your charity to thoſe of the pooreſt ſort, before they part from you: Give them ſomewhat towards their relief, and for the time that is thus taken from their labours: Eſpecially for encouragement of them that do beſt; and to the reſt, promiſe them ſo much when they have learned the Catechiſm. I know you cannot give what you have not, but I ſpeak to them that can. And ſo much ſhall ſerve for Directions to the younger Miniſters, in their dealing with the more ignorant or carnal ſort of perſons,
AS for them, that are under fears and troubles of mind, who yet give us hopes of the work of ſaving grace on their ſouls, though it deſerve a full diſcourſe to direct us in dealing with them, yet I ſhall not meddle with it now. 1. Becauſe I intended this diſcourſe for another end. 2. Becauſe Divines being at ſome variance about the methods of comforting and confirming troubled minds, are many of them ſo impatient of reading any thing which is not cut out according to their preſent opinions; that I perceive it my duty as far as I can, to avoid points controverted. 3. Becauſe I have done ſo much as I think neceſſary already in my Directions for peace of Conſcience.