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Chapter 32HerbertParson.1.32

CHAP. XXXI. The Parson in Liberty.

The Distinction That Brings Freedom

The Country Parson establishes the key difference between necessary and optional prayers, and uses it to free the godly from the scruples and confusion arising from missed voluntary devotions.

The Country Parson, aware of Satan's many tricks—who plays his part sometimes by drawing God's servants away from him, sometimes by confusing them in God's service—stands firm in the freedom Christ has given us.✦ He maintains this freedom by a single distinction: the difference between what is necessary and what is optional.1 For example: it is necessary for all Christians to pray twice a day every day of the week, and four times on Sunday, if they are healthy. This is so necessary and essential for a Christian that without it he cannot remain in a Christian state. Beyond this, godly people have always added further hours of prayer—at nine, or at three, or at midnight, or as they judge fitting and have reason, or rather as God's Spirit leads them. But these prayers are not necessary; they are optional. Now it often happens that a godly person, because of a sudden interruption during the day or oversleeping at night, misses his optional prayer.2 At this his mind becomes confused and troubled, and Satan—who recognizes the crisis—stokes the fire, trying to throw the Christian into disorder, drive him from his post, and broaden the confusion until it spreads and taints his other duties and his piety—none of which anyone can perform as well in trouble as in calm.3 Here the Parson steps in with his distinction and shows the perplexed Christian that this prayer, being additional rather than necessary—voluntarily taken up, not commanded—ought by no means to trouble him when he omits it for a good reason.4 God knows the occasion as well as he does, and He is like a gracious Father, who accepts a steady course of devotion more than he dislikes an occasional interruption.5 And of this he should so assure himself that he admits no scruple, but goes on as cheerfully as if he had never been interrupted. From this it is clear that the distinction is of exceptional use and comfort, especially to pious minds, which are always tender and delicate.

Two Cautions for the Godly

The parson adds two warnings against using this distinction as an excuse for slackness or shame, illustrated with the example of prayer in church and the priority of charitable duties.

But here two cautions must be added. First, that this interruption not spring from slackness or coldness—which will be plain if the pious soul anticipates and prevents such interruptions as far as he can before they come, and when they come anyway is a little affected by them, but not afflicted or troubled: if he feels them as dislike, but not as grief.67 Second, that this interruption not spring from shame. For example: a godly man, not out of superstition but out of reverence for God's house, resolves that whenever he enters a church he will kneel down and pray—either blessing God that he is pleased to dwell among people, or asking him that whenever he comes into his house he may behave himself as befits so great a presence—and do this briefly. But it happens that near the place where he's about to pray, he spots some scoffing bully who is likely to mock him for his trouble: if he now, out of either fear or shame, breaks his custom, he will do very wrong; so all the more he ought to go on, so that by this he may include humiliation in his prayer as well. On the other hand, if I have to visit the sick in haste, and my nearest way goes through the church, I will not hesitate to go on without stopping to pray there (except only, as I pass, in my heart), because this kind of prayer is additional, not necessary, and the other duty outweighs it. So if any scruple arises, I will throw it away and be fully confident that God is not displeased.8 This distinction may run through all Christian duties, and it is a great support and grounding for religious souls.9

Read the original English

THe Countrey Parson observing the manifold wiles of Satan (who playes his part sometimes in drawing Gods Servants from him, sometimes in perplexing them in the service of God) stands fast in the Liberty wherewith Christ hath made us free. This Liberty he compasseth by one distinction, and that is, of what is Necessary, and what is Additionary. As for example: It is necessary, that all Christians should pray twice a day, every day of the week, and four times on Sunday, if they be well. This is so necessary, and essentiall to a Christian, that he cannot without this maintain himself in a Christian state. Besides this, the Godly have ever added some houres of prayer, as at nine, or at three, or at midnight, or as they think fit, & see cause, or rather as Gods spirit leads them. But these prayers are not necessary, but additionary. Now it so happens, that the godly petitioner upon some emergent interruption in the day, or by over-sleeping himself at night, omits his additionary prayer. Upon this his mind begins to be perplexed, and troubled, and Satan, who knows the exigent, blows the fire, endeavouring to disorder the Christian, and put him out of his station, and to inlarge the perplexity, untill it spread, and taint his other duties or piety, which none can perform so wel in trouble, as in calmness.

Here the Parson interposeth with his distinction, and shews the perplexed Christian, that this prayer being additionary, not necessary; taken in, not commanded, the omission thereof upon just occasion ought by no means to trouble him. God knows the occasion as wel as he, and He is as a gracious Father, who more accepts a common course of devotion, then dislikes an occasionall interruption. And of this he is so to assure himself, as to admit no scruple, but to go on as cheerfully, as if he had not been interrupted. By this it is evident, that the distinction is of singular use and comfort, especially to pious minds, which are ever tender, and delicate. But here there are two Cautions to be added. First, that this interruption proceed not out of slacknes, or coldness, which will appear if the Pious soul foresee and prevent such interruptions, what he may, before they come, and when for all that they do come, he be a little affected therewith, but not afflicted, or troubled; if he resent it to a mislike, but not a griefe. Secondly, that this interruption proceede not out of shame. As for example: A godly man, not out of superstition, but of reverence to Gods house, resolves whenever he enters into a Church, to kneel down, and pray, either blessing God, that he will be pleased to dwell among men; or beseeching him, that whenever he repaires to his house, he may behave himself so as befits so great a presence; and this briefly.

But it happens, that neer the place where he is to pray, he spyes some scoffing ruffian, who is likely to deride him for his paines: if he now, shall either for fear or shame, break his custome, he shall do passing ill: so much the rather ought he to proceed, as that by this he may take into his Prayer humiliation also. On the other side, if I am to visit the sick in haste, and my neerest way ly through the Church, I will not doubt to go without staying to pray there (but onely, as I passe, in my heart) because this kinde of Prayer is additionary, not necessary, and the other duty overweighs it: So that if any scruple arise, I will throw it away, and be most confident, that God is not displeased. This distinction may runne through all Christian duties, and it is a great stay and setling to religious souls.

Scripture echoes

  1. ↩Gal.5.1 — For freedom Christ has set us free. Stand firm, therefore, and do not again be subject to a yoke of slavery.

Notes

  1. 1 ↩Herbert's 'Additionary' means practices freely taken on beyond duty, not commanded. Rendered 'optional' for modern clarity; section 2 continues the same Necessary/Additionary distinction.
  2. 2 ↩'Emergent interruption' = an interruption that arises suddenly/unexpectedly, not 'emerging' in the modern political sense.
  3. 3 ↩'Exigent' here means the urgent crisis or critical moment, not a legal demand. 'Station' is the Christian's settled post or standing in duty.
  4. 4 ↩"taken in, not commanded": adopted by free devotion, not required by command; rendered as "voluntarily taken up, not commanded."
  5. 5 ↩Early modern "then" read as comparative "than"; "wel" as "well"; "occasionall" as "occasional."
  6. 6 ↩"resent it to a mislike, but not a griefe": Early Modern resent ≈ feel/register; not modern "resentment." Rendered as "feels them as dislike, but not as grief."
  7. 7 ↩Source contrasts mild displeasure (affected / mislike) with debilitating distress (afflicted, troubled, grief); the modern keeps that moral-psychological gradient.
  8. 8 ↩additionary: voluntary/extra devotion taken on by custom, not a commanded necessity; retained as 'additional' to match the chapter's necessary/voluntary distinction.
  9. 9 ↩stay and setling: rendered as 'support and settling' — a prop that steadies tender consciences; 'stay' here means support, not delay.

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