CHAP. XXIV. The Parson arguing.
Prayerful Diligence
The parson begins his work of reclaiming those with strange doctrines through diligent effort and earnest prayer, seeking God's light to open their eyes.
The country parson, if there are any in his parish who hold strange doctrines, does everything he can to bring them back to the common faith. The first means he uses is prayer, pleading with the Father of lights to open their eyes, and to give him power to shape his speech to them so that it may effectively pierce their hearts and convert them.✦
Gentle Engagement and Insight
The parson employs loving kindness and careful observation to identify the core foundation of the erring person's belief, such as the Church for Papists or scandal for schismatics.
The second means is treating them very lovingly and gently, both by visiting them and by sending for them often, and by finding ways to show them kindness—like in the matter of their tithes, or in other ways. The third means is to identify the main foundation and pillar of their case, the thing they rely on; for example, if he is a Papist, the Church is the hinge he turns on; if a schismatic, scandal.1
Study and Life Witness
The parson thoroughly examines the key issues of Church and scandal, and strengthens his argument with a strict religious life and a humble, open search for truth.
So the parson has carefully examined these two points for himself: what the Church is, how it began, how it continued, whether it is a rule to itself, whether it has a rule, and if it has a rule, whether it ought not to be guided by it; whether any rule in the world is obscure, and how then the best should be so, at least in fundamental things—the obscurity in some points being the Church's exercise, the light in the foundations being the guide; the Church needing both an evidence and an exercise.2 So likewise for scandal: what scandal is, when it is given or taken; whether, given two precepts—one of obeying authority, the other of not giving scandal—the first ought not to be preferred, especially since in disobeying there is scandal also; whether things once indifferent, once made by the command of authority more than indifferent, are still in our power to omit or refuse.3 These and similar points he has carefully worked through, always having besides two great helps and powerful persuaders on his side: one, a strict religious life; the other, a humble and open search for truth—being steady in argument, and free of all contentiousness. These are two great lights able to dazzle the eyes of the misled, when they consider that God cannot fail them in doctrine, those to whom he is so gracious in life.4
Read the original English
THe Countrey Parson, if there be any of his parish that hold strange Doctrins, useth all possible diligence to reduce them to the common Faith. The first means he useth is Prayer, beseeching the Father of lights to open their eyes, and to give him power so to fit his discourse to them, that it may effectually pierce their hearts, and convert them. The second means is a very loving, and sweet usage of them, both in going to, and sending for them often, and in finding out Courtesies to place on them; as in their tithes, or otherwise. The third means is the observation what is the main foundation, and pillar of their cause, whereon they rely; as if he be a Papist, the Church is the hinge he turnes on; if a Schismatick, scandall. Wherefore the Parson hath diligently examined these two with himselfe, as what the Church is, how it began, how it proceeded, whether it be a rule to it selfe, whether it hath a rule, whether having a rule, it ought not to be guided by it; whether any rule in the world be obscure, and how then should the best be so, at least in fundamentall things, the obscurity in some points being the exercise of the Church, the light in the foundations being the guide; The Church needing both an evidence, and an exercise. So for Scandall: what scandall is, when given or taken; whether, there being two precepts, one of obeying Authority, the other of not giving scandall, that ought not to be preferred, especially since in disobeying there is scandall also: whether things once indifferent, being made by the precept of Authority more then indifferent, it be in our power to omit or refuse them. These and the like points hee hath accurately digested, having ever besides two great helps and powerfull perswaders on his side; the one, a strict religious life; the other an humble, and ingenuous search of truth; being unmoved in arguing, and voyd of all contentiousnesse: which are two great lights able to dazle the eyes of the misled, while they consider, that God cannot be wanting to them in Doctrine, to whom he is so gracious in Life.
Scripture echoes
- ↩Jas.1.17 — Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow of turning.
Notes
- 1 ↩Period terms kept: 'Papist' for a Roman Catholic disputant, and 'scandal' in the older sense of offense that trips or divides others, not mere bad publicity.
- 2 ↩'Exercise' kept for Herbert's sense of disciplinary training through hard points; 'evidence' for the clear light of foundational truths that guide the Church.
- 3 ↩The rhetorical 'whether...ought not to be preferred' expects the answer that obedience to authority should take precedence, especially because disobedience itself gives scandal. 'More than indifferent' means no longer optional once authority has commanded.
- 4 ↩'Ingenuous' rendered as 'open' (candid/sincere), not 'ingenious'.
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