THe Countrey Parson is full of all knowledg. They say, it is an ill Mason that refuseth any stone: and there is no knowledg, but, in a skilfull hand, serves either positively as it is, or else to illustrate some other knowledge. He condescends even to the knowledge of tillage, and pastorage, and makes great use of them in teaching, because people by what they understand, are best led to what they understand not. But the chief and top of his knowledge consists in the book of books, the storehouse and magazene of life and comfort, the holy Scriptures. There he sucks, and lives. In the Scriptures hee findes four things; Precepts for life, Doctrines for knowledge, Examples for illustration, and Promises for comfort: These he hath digested severally. But for the understanding of these; the means he useth are first, a holy Life, remembring what his Master saith) that if any do Gods will, he shall know of the Doctrine, John 7[:17]. and assuring himself, that wicked men, however learned, do not know the Scriptures, because they feel them not, and because they are not understood but with the same Spirit that writ them. The second means is prayer, which if it be necessary even in temporall things, how much more in things of another world, where the well is deep, and we have nothing of our selves to draw with? Wherefore he ever begins the reading of the Scripture with some short inward ejaculation, as, Lord open mine eyes, that I may see the wondrous things of thy Law. &c. The third means is a diligent Collation of Scripture with Scripture. For all Truth being consonant to it self, and all being penn’d by one and the self-same Spirit, it cannot be, but that an industrious, and judicious comparing of place with place must be a singular help for the right understanding of the Scriptures. To this may be added the consideration of any text with the coherence thereof, touching what goes before, and what follows after, as also the scope of the Holy Ghost. When the Apostles would have called down fire from Heaven, they were reproved, as ignorant of what spirit they were. For the Law required one thing, and the Gospel another: yet as diverse, not as repugnant: therefore the spirit of both is to be considered, and weighed. The fourth means are Commenters and Fathers, who have handled the places controverted, which the Parson by no means refuseth. As he doth not so study others, as to neglect the grace of God in himself, and what the Holy Spirit teacheth him; so doth he assure himself, that God in all ages hath had his servants, to whom he hath revealed his Truth, as well as to him; and that as one Countrey doth not bear all things, that there may be a Commerce; so neither hath God opened, or will open all to one, that there may be a traffick in knowledg between the servants of God, for the planting both of love, and humility. Wherfore he hath one Comment at least upon every book of Scripture, and ploughing with this, and his own meditations, he enters into the secrets of God treasured in the holy Scripture.

Herbert makes a good point here about needing a broad range of knowledge. Wherever we minister we need to understand the things that occupy the thoughts of our parishioners. For a minister in a rural setting that means farming and care of animals. If one were pastoring in a mining town, or a automotive manufacturing town he would need to learn about those things. It is not only helpful, as Herbert says, to relate to people in teaching and preaching, but also can give insights into ministry. Understanding the work of actual shepherds helps me to understand my calling as a pastor.

He goes on to say the main knowledge a minister needs is of the scriptures and lists 4 ways of means or ways of understanding the Bible.

• Obedience: we cannot understand the scriptures if we are not obedient. He cites John 7:17, ‘If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority’. (ESV) The scriptures are not meant to be analyzed and debated in sterile, academic abstraction; they are meant to be lived. You would never really understand a saw until you actually felt it in your hand and you experienced the angle of holding it or the pull of wood.

• Prayer: if we need prayer for our ‘daily bread’, how much more so to gain understanding in the Words inspired by the Spirit.

• Comparing Scripture with Scripture: as the Westminster Confession says, ‘The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly’.

• Church Tradition: the Bible has been read and meditated on for thousands of years, only a fool would disregard the work of some of the most brilliant minds in history. Through commentaries and other works we can ‘discuss’ the Bible not just with people in our local congregation, but with the faithful from the earliest times and from all around the world.

Notice that Herbert does not mention our personal experience or feelings. How often do we read a passage and immediately ask ourselves ‘How do I feel about this?’ or ‘What do I think it means?’ Notice also, he doesn’t say find your congregation’s ‘felt needs’ and look in the Bible for something to address them. To understand the scripture we need to come to it on its terms, not our own and listen for what it has to say instead of flipping through the pages for what we want to hear.

(Photo is bible study by b e m)

THe Countrey Parson is exceeding exact in his Life, being holy, just, prudent, temperate, bold, grave in all his wayes. And because the two highest points of Life, wherein a Christian is most seen, are Patience, and Mortification; Patience in regard of afflictions, Mortification in regard of lusts and affections, and the stupifying and deading of all the clamorous powers of the soul, therefore he hath throughly studied these, that he may be an absolute Master and commander of himself, for all the purposes which God hath ordained him. Yet in these points he labours most in those things which are most apt to scandalize his Parish. And first, because Countrey people live hardly, and therefore as feeling their own sweat, and consequently knowing the price of mony, are offended much with any, who by hard usage increase their travell, the Countrey Parson is very circumspect in avoiding all coveteousnesse, neither being greedy to get, nor nigardly to keep, nor troubled to lose any worldly wealth; but in all his words and actions slighting, and disesteeming it, even to a wondring, that the world should so much value wealth, which in the day of wrath hath not one dramme of comfort for us. Secondly, because Luxury is a very visible sinne, the Parson is very carefull to avoid all the kinds thereof, but especially that of drinking, because it is the most popular vice; into which if he come, he prostitutes himself both to shame, and sin, and by having fellowship, with the unfruitfull works of darknesse, he disableth himself of authority to reprove them: For sins make all equall, whom they finde together; and then they are worst, who ought to be best. Neither is it for the servant of Christ to haunt Innes, or Tavernes, or Ale-houses, to the dishonour of his person and office. The Parson doth not so, but orders his Life in such a fashion, that when death takes him, as the Jewes and Judas did Christ, he may say as He did, I sate daily with you teaching in the Temple. Thirdly, because Countrey people (as indeed all honest men) do much esteem their word, it being the Life of buying, and selling, and dealing in the world; therfore the Parson is very strict in keeping his word, though it be to his own hinderance, as knowing, that if he be not so, he wil quickly be discovered, and disregarded: neither will they beleeve him in the pulpit, whom they cannot trust in his Conversation. As for oaths, and apparell, the disorders thereof are also very manifest. The Parsons yea is yea, and nay nay; and his apparrell plaine, but reverend, and clean, without spots, or dust, or smell; the purity of his mind breaking out, and dilating it selfe even to his body, cloaths, and habitation.

Just a few notes on today’s chapter. First, notice that Herbert’s advice is to accommodate the context of ministry, ‘in these points he labours most in those things which are most apt to scandalize his Parish’. His advice is to take into account the particular concerns and values of the setting of his ministry and pay special attention to those things that would offend his parishioners – in this case avoiding giving offense with the way money is spent. As ministers, if we are to serve a community we have be part of it.

I love the third point he makes ‘Countrey people…do much esteem their word’. The implication is that the Country Parson must keep his word, and live honestly even if ‘it be to his own hinderance’. Herbert’s remark is that if we are ministers of the Word, if what we say in our plain dealings can’t be trusted then our preaching will be undermined. Notice too his holistic view of honesty; it is reflected in his body, clothes and house.

His fashion comments do make you wonder about the dress habits of 17^th clergy though.

(Photo is ‘little country church’ by cameradawktor)

OF Pastors (intending mine own Nation only, and also therein setting aside the Reverend Prelates of the Church, to whom this discourse ariseth not) some live in the Universities, some in Noble houses, some in Parishes residing on their Cures. Of those that live in the Universities, some live there in office, whose rule is that of the Apostle; Rom. 12.6. Having gifts differing, according to the grace that is given to us, whether prophecy, let us prophecy according to the proportion of faith; or ministry, let us wait on our ministring, or he that teacheth, on teaching, &c. he that ruleth, let him do it with diligence, &c. Some in a preparatory way, whose aim and labour must be not only to get knowledge, but to subdue and mortifie all lusts and affections: and not to think, that when they have read the Fathers, or Schoolmen, a Minister is made, and the thing done. The greatest and hardest preparation is within: For, Unto the ungodly, saith God, Why dost thou preach my Laws, and takest my Covenant in thy mouth? Psal. 50.16. Those that live in Noble Houses are called Chaplains, whose duty and obligation being the same to the Houses they live in, as a Parsons to his Parish, in describing the one (which is indeed the bent of my Discourse) the other will be manifest. Let not Chaplains think themselves so free, as many of them do, and because they have different Names, think their Office different. Doubtlesse they are Parsons of the families they live in, and are entertained to that end, either by an open, or implicite Covenant. Before they are in Orders, they may be received for Companions, or discoursers; but after a man is once Minister, he cannot agree to come into any house, where he shall not exercise what he is, unlesse he forsake his plough, and look back. Wherfore they are not to be over-submissive, and base, but to keep up with the Lord and Lady of the house, and to preserve a boldness with them and all, even so farre as reproofe to their very face, when occasion cals, but seasonably and discreetly. They who do not thus, while they remember their earthly Lord, do much forget their heavenly; they wrong the Priesthood, neglect their duty, and shall be so farre from that which they seek with their over-submissivenesse, and cringings, that they shall ever be despised. They who for the hope of promotion neglect any necessary admonition, or reproofe, Sell (with Judas) their Lord and Master.

Herbert begins with the general work of ministry, taking time to comment briefly on the work in the different settings before dealing specifically with the work of the pastor of a church. In doing so he reminds us that the ordained minister is the same position, although the different tasks and contexts require specific applications of the ministry of Word and Sacrament.

Two things stand out to me, ‘The greatest and hardest preparation is within’. Herbert points out that a minister cannot think their education, reading the Church Fathers and the Scholastic Theologians (Schoolmen) is all the preparation that is needed, but rather they must work to ‘subdue and mortifie all lusts and affections’. As Jeff commented in a previous post ‘Perhaps as deputies, the first men and women we reduce to obedience is ourselves?’ I find especially interesting that Herbert writes this in context of discussing the work of Professors as Ministers serving by teaching in higher education.

The other noteworthy advice is about chaplains, but applicable to all in ministry. The minister is not to be subservient to his charge. This would be particularly tempting to a chaplain of a wealthy family, but Herbert reminds us that although we serve our people (whether a congregation or a household) we ultimately serve God and should not back down from speaking and doing what God requires even at the risk of offending those who pay our salary. To not offer reproof when necessary for fear of losing a position or for the ‘hope of promotion’ is to betray the true Lord we serve.

(The photo is Rural Church by Richard Lowkes)

A Pastor is the Deputy of Christ for the reducing of Man to the Obedience of God. This definition is evident, and containes the direct steps of Pastorall Duty and Auctority. For first, Man fell from God by disobedience. Secondly, Christ is the glorious instrument of God for the revoking of Man. Thirdly, Christ being not to continue on earth, but after hee had fulfilled the work of Reconciliation, to be received up into heaven, he constituted Deputies in his place, and these are Priests. And therefore St. Paul in the beginning of his Epistles, professeth this: and in the first [v.24] to the Colossians plainly avoucheth, that he fils up that which is behinde of the afflictions of Christ in his flesh, for his Bodie’s sake, which is the Church. Wherein is contained the complete definition of a Minister. Out of this Chartre of the Priest-hood may be plainly gathered both the Dignity thereof, and the Duty: The Dignity, in that a Priest may do that which Christ did, and by his auctority, and as his Vicegerent. The Duty, in that a Priest is to do that which Christ did, and after his manner, both for Doctrine and Life.

Herbert begins by giving us a definition of a pastor as a deputy of Christ.  It’s easy for us to define our position with another job description: helping profession, CEO or a religious organization or a type of motivational speaker.  But Herbert reminds us that we, as unworthy as we might be, are representing Jesus to His Church and to the World.  We preach His gospel and speak his very words as we break bread in his name.  The purpose Herbert says is for the ‘reducing’ (that is getting rid or the excess and holding firm) to the obedience of God.

Note that the authority of a minister is derived from this.  We preach not because we have a degree, or because we are witty or charismatic and certainly not because we are more ‘spiritual’ than the average Christian.  All the authority is derived from One external to us, and in whose name we minister.  Any gifts or talents are but gifts to equip us to serve His flock.

Finally, we are not only to do what Christ did, but to do it ‘after his manner’.  That is we can’t just look to the end or the goal, but must realize that the means we use to obtain those goals must follow Christ as well.  We can’t just say we have the goal of evangelism and use any means necessary, we must do the work of evangelism in the same way Christ did.  Jesus’ way of speaking and acting is as much the model as what he said and did.

Today I’ll begin working through parts of the Country Parson adding comments, taking Herbert up on his invitation to ‘add to those points’.   I would appreciate it if you would add comments on the readings as well.  The sections are small enough to post completely, you can find the full text at Project Canterbury or at Christian Classics Ethereal Library.  I hard copy of Herbert’s poems and the Country Parson, along with good annotations and introductory material can be found here.  For biographical information see here.

                    The Authour to the Reader.

BEing desirous (thorow the Mercy of GOD) to please Him, for whom I am, and live, and who giveth mee my Desires and Performances; and considering with my self, That the way to please him, is to feed my Flocke diligently and faithfully, since our Saviour hath made that the argument of a Pastour’s love, I have resolved to set down the Form and Character of a true Pastour, that I may have a Mark to aim at: which also I will set as high as I can, since hee shoots higher that threatens the Moon, then hee that aims at a Tree. Not that I think, if a man do not all which is here expressed, hee presently sinns, and displeases God, but that it is a good strife to go as farre as wee can in pleasing of him, who hath done so much for us. The Lord prosper the intention to my selfe, and others, who may not despise my poor labours, but add to those points, which I have observed, untill the Book grow to a compleat Pastorall.

When I first read the Country Parson I had thought that it was the wisdom of an old pastor passing on what he had learned to younger minsters.  I was surprised to find that it was actually written by Herbert before beginning his pastoral ministry.  Here he describes his book as a target or a goal.  What an excellent idea, writing and publishing to everyone, ‘this is who I want to be’.  Could you imagine someone publishing guide-book today before beginning work in a field?  What I find so appealing about this is that Herbert brings ideals to the pastorate that might have been worn down after years in the parish — the first few years of ministry are usually very disillusioning.

I love the line ‘hee shoots higher that threatens the Moon, then hee that aims at a Tree’.  Reach for goals higher than you can hit and you’ll do better than simply grabbing for something within reach.

Here we are at Salisbury Cathedral, where Herbert was ordained a priest 19 September 1630.