George Herbert on the pastor arguing

It is inevitable that the pastor will sooner or later face opposition. From the Pastoral Epistles we can see that it was ever so, and therefore pastoral ministry will always involve refuting those who hold to false doctrine.

The false doctrines Herbert was especially concerned to refute were Roman Catholicism, and the teachings of those he calls Schismatics. The latter title he seems to give to those who have overly sensitive consciences about various issues of theology and are always talking about “scandals” and whether something is a secondary issue / indifferent matter or not. Romanists he needs to be able to refute, on their ecclesiology particularly; and Schismatics he needs to educate about when it is right to take offence at things and when it is right to obey Authority.

The four main weapons at the pastor’s disposal in such battles are prayer, being nice, careful study, and a godly life. Whatever the opponents we might face in our ministries today, these four things will always be of use. It is especially interesting that he lists first, above all, the need for prayer. How many today would resort first to Twitter or the blogosphere before the throne of grace?

CHAPTER 24
The Parson arguing

The country parson, if there be any of his parish that hold strange doctrines, uses all possible diligence to reduce them to the common faith.

The first means he uses 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 of 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 turns on; if a Schismatic, scandal. Wherefore the parson has diligently examined these two with himself, as what the Church is, how it began, how it proceeded, whether it be a rule to itself, whether it has 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 fundamental 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 scandal: what scandal is, when given or taken; whether, there being two precepts, one of obeying Authority, the other of not giving scandal, that ought not to be preferred, especially since in disobeying there is scandal 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 he has accurately digested, having ever besides two great helps and powerful persuaders on his side: the one, a strict religious life; the other an humble, and ingenuous search of truth; being unmoved in arguing, and void of all contentiousness which are two great lights able to dazzle 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.