Having used these means to procure them to come and submit to your instructions, we are next to consider how you may 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, than to deal rightly with an ignorant man for his instruction in the more essential principles of religion. As much as this work is contemned by some, I doubt not it will try the gifts and spirit of ministers, and show you the difference between one man and another, more fully than preaching will do. And here I shall, as fitting my purpose, transcribe the words of a most learned, orthodox, and godly man, Archbishop Ussher, in his sermon before King James at Wanstead on Ephesians 4:13: ‘Your Majesty’s 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 duly 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 skilfully, as it is the matter of greatest importance in the whole building, so is it the very masterpiece of the wisest-building. “According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation,” saith the great apostle. And let the most learned of us all try it whenever we please, we shall find, that to lay this groundwork rightly, (that is, to apply ourselves 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 trial of our skill, and trouble us a great deal more, than if we were to discuss a controversy, or handle a subtle 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 ministry. For, let us preach never so many sermons to the people, our labor is but lost, as long as the foundation is unlaid, and the first principles untaught, upon which all other doctrine must be builded.’
The directions which I think it necessary to give for the right managing of the work, are the following:
1. When your people come to you, one family or more, begin with a brief preface, to mollify their minds and to take off all offense, unwillingness, or discouragement, and to prepare them for receiving your instructions. ‘My friends,’ you may say, ‘it may perhaps seem to some of you an unusual and a troublesome business that I put you upon; but I hope you will not think it needless: for if I had thought so, I would have spared both you and myself this labor. But my conscience hath told me, yea, God hath told me in his Word, so solemnly, what it is to have the charge of souls, and how the blood of them that perish will be required at the hands of a minister that neglecteth them, that I dare not be guilty of it as I have hitherto 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 short a time 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 is but as toys and dreams in comparison of this. The labors of your calling are but to prop up a cottage of clay, while your souls are hastening to death and judgment, which may even now be near at hand. I hope, therefore, 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 cannot be got without much greater trouble.’ This, or something to this purpose, may tend to make them more willing to hear you, and receive instruction, and to give you some account of their knowledge and practice.
2. When you have spoken thus to them all, take them 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 will tend 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 talk of what they heard, and to disgrace those that speak not so well as themselves; and so people will be discouraged, and persons who are backward to the exercise, will have pretences to forbear and forsake it, and to say, ‘They will not come to be made a scorn and a laughingstock.’ You must, therefore, be very careful 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, than they will before others; and, if you have not an opportunity to set home the truth, and to deal freely with their consciences, you will frustrate all. If, therefore, you have a convenient place, let the rest stay in one room, while you confer with each person by himself in another room; only, in order to avoid scandal, we must speak to the women only in presence of some others; and, if we lose some advantage by this there is no remedy. It is better to do so, than, by giving occasion of reproach to the malicious, to destroy all the work. Yet we may so contrive it, that, though some others be in the room, yet what things are less fit for their observance may be spoken in a low voice that they may not hear 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, who are more familiar with each other, and not so likely to reproach one another. And then, in your most rousing examinations and reproofs, deal most with the ignorant, secure, and vicious, that you may have the clearer ground for your close dealing, and the hearing of it may awaken the bystanders, to whom you seem not so directly to apply it. These small things deserve attention, because they are in order to a work that is not small; and small errors may hinder a great deal of good.