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.
Essential to the work of ministry is remembering God has created each of us with unique. Each soul under our care has distinct gifts and weaknesses, unique traits and histories. It is natural for us to assume that our own view and experience is definitive. Remembering that while there are certain essentials to the faith, here Herbert speaks of practice but this is also true of doctrine, we can accept a broad divergence in non-essentials. Each Christian lives out the faith according to their own unique situation and personality. While every Christian should pray, the time and form this takes is adapted to each individual and family in the Church.
This chapter reminds us that when we can make a distinction between essentials and unessentials we can be more diligent in performing our essential tasks and less scrupulous over things that are not fundamental. I think that further it should remind us that as we teach, we should make a clear distinction between what is essential and what is helpful; and in a way that helps people apply the necessary practices of the Christian life in a way that fits into their unique contexts.
(Image from electrospray‘s Flickr site)
