Category Archives: George Herbert

CHAP. XXII. The Parson in Sacraments.

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THe Countrey Parson being to administer the Sacraments, is at a stand with himself, how or what behaviour to assume for so holy things. Especially at Communion times he is in a great confusion, as being not only to receive God, but to break, and administer him. Neither findes he any issue in this, but to throw himself down at the throne of grace, saying, Lord, thou knowest what thou didst, when thou appointedst it to be done thus; therefore doe thou fulfill what thou didst appoint; for thou art not only the feast, but the way to it. At Baptisme, being himselfe in white, he requires the presence of all, and Baptizeth not willingly, but on Sundayes, or great dayes. Hee admits no vaine or idle names, but such as are usuall and accustomed. Hee says that prayer with great devotion, where God is thanked for calling us to the knowledg of his grace, Baptisme being a blessing, that the world hath not the like. He willingly and cheerfully crosseth the child, and thinketh the Ceremony not onely innocent, but reverend. He instructeth the God-fathers, and God-mothers, that it is no complementall or light thing to sustain that place, but a great honour, and no less burden, as being done both in the presence of God, and his Saints, and by way of undertaking for a Christian soul. He adviseth all to call to minde their Baptism often; for if wise men have thought it the best way of preserving a state to reduce it to its principles by which it grew great; certainly, it is the safest course for Christians also to meditate on their Baptisme often (being the first step into their great and glorious calling) and upon what termes, and with what vowes they were Baptized. At the times of the Holy Communion, he first takes order with the Church- Wardens, that the elements be of the best, not cheape, or course, much lesse ill-tasted, or unwholsome. Secondly, hee considers and looks into the ignorance, or carelesness of his flock, and accordingly applies himselfe with Catechizings, and lively exhortations, not on the Sunday of the Communion only (for then it is too late) but the Sunday, or Sundayes before the Communion, or on the Eves of all those dayes. If there be any, who having not received yet, are to enter into this great work, he takes the more pains with them, that hee may lay the foundation of future Blessings. The time of every ones first receiving is not so much by yeers, as by understanding: particularly, the rule may be this: When any one can distinguish the Sacramentall from common bread, knowing the Institution, and the difference, hee ought to receive, of what age soever. Children and youths are usually deferred too long, under pretence of devotion to the Sacrament, but it is for want of Instruction; their understandings being ripe enough for ill things, and why not then for better? But Parents, and Masters should make hast in this, as to a great purchase for their children, and servants; which while they deferr, both sides suffer; the one in wanting many excitings of grace; the other, in being worse served and obeyed. The saying of the Catechism is necessary, but not enough; because to answer in form may still admit ignorance: but the Questions must be propounded loosely and wildely, and then the Answerer will discover what hee is. Thirdly, For the manner of receiving, as the Parson useth all reverence himself, so he administers to none but to the reverent. The Feast indeed requires sitting, because it is a Feast; but man’s unpreparednesse asks kneeling. Hee that comes to the Sacrament, hath the confidence of a Guest, and hee that kneels, confesseth himself an unworthy one, and therefore differs from other Feasters: but hee that sits, or lies, puts up to an Apostle: Contentiousnesse in a feast of Charity is more scandall then any posture. Fourthly, touching the frequency of the Communion, the Parson celebrates it, if not duly once a month, yet at least five or six times in the year; as, at Easter, Christmasse, Whitsuntide, afore and after Harvest, and the beginning of Lent. And this hee doth, not onely for the benefit of the work, but also for the discharge of the Church-wardens, who being to present all that receive not thrice a year; if there be but three Communions, neither can all the people so order their affairs as to receive just at those times, nor the Church-Wardens so well take notice who receive thrice, and who not. The thing that stands out to me most about this chapter is the sense of reverence a minister is to have about the sacrament. Dealing with holy things as part of regular work can numb us to the sacred. And in our already more casual age there seems to be a tendency to downplay things, even be flippant about the sacred. So I notice how Herbert seeks to simply approach the sacraments with an attitude of reverence. Notice it is not simply an appearance of reverence, a show to make the congregation feel somber; rather it is a genuine respect, stemming from humble reflection of the pastor’s own unworthiness to break bread and administer the washing.

The other thing I notice is the way Herbert connects the sacraments to the day to day work of ministry: catechizing, discipling and purchasing the appropriate bread for communion. If the law requires church officers to report on parishioners who don’t take communion as often, then you need to make sure you offer the sacrament often enough that they can commune. This connection of the holiest moments with the most basic tasks of communal life reveals the earthiness of Christianity I think a lot of people miss. This earthiness goes against our natural taste for what is “spiritual” but it is the appropriate consequence of the incarnation. We have sacred moments, and while distinct they are never severed from “ordinary” life. We approach the holy with an attitude of reverence, but never of pretense. And we confidently, even “boldly pray as the children of God”; however, this confidence should never be a glib presumption, but rather an assurance in God’s mercy.

(Image of Chalice from hoyasmeg on flickr)

CHAP. XXI. The Parson Catechizing.

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(Note: Catechises is Christian instruction in doctrine and morality, usually through a set of questions and answers known as a catechism.)

THe Countrey Parson values Catechizing highly: for there being three points of his duty, the one, to infuse a competent knowledge of salvation in every one of his Flock; the other, to multiply, and build up this knowledge to a spirituall Temple; the third, to inflame this knowledge, to presse, and drive it to practice, turning it to reformation of life, by pithy and lively exhortations; Catechizing is the first point, and but by Catechizing, the other cannot be attained. Besides, whereas in Sermons there is a kinde of state, in Catechizing there is an humblenesse very sutable to Christian regeneration, which exceedingly delights him as by way of exercise upon himself, and by way of preaching to himself, for the advancing of his own mortification; for in preaching to others, he forgets not himself, but is first a sermon to himself, and then to others; growing with the growth of his Parish. He useth, and preferreth the ordinary Church-Catechism, partly for obedience to Authority, partly for uniformity sake, that the same common truths may be every where professed, especially since many remove from Parish to Parish, who like Christian Souldiers are to give the word, and to satisfie the Congregation by their Catholick answers. He exacts of all the Doctrine of the Catechisme; of the younger sort, the very words; of the elder, the substance. Those he Catechizeth publickly, these privately, giving age honour, according to the Apostles rule, I Tim. 5. I. He requires all to be present at Catechizing: First, for the authority of the work; Secondly, that Parents, and Masters, as they hear the answers prove, may when they come home, either commend or reprove, either reward or punish. Thirdly, that thoseof the elder sort, who are not well grounded, may then by an honourable way take occasion to be better instructed. Fourthly, that those who are well grown in the knowledg of Religion, may examine their grounds, renew their vowes, and by occasion of both, inlarge their meditations. When once all have learned the words of the Catechisme, he thinks it the most usefull way that a Pastor can take, to go over the same, but in other words: for many say the Catechisme by rote, as parrats, without ever piercing into the sense of it. In this course the order of the Catechisme would be kept, but the rest varyed: as thus, in the Creed: How came this world to be as it is? Was it made, or came it by chance? Who made it? Did you see God make it? Then are there some things to be beleeved that are not seen? Is this the nature of beliefe? Is not Christianity full of such things, as are not to be seen, but beleeved? You said, God made the world; Who is God? And so forward, requiring answers to all these, and helping and cherishing the Answerer, by making the Question very plaine with comparisons, and making much even of a word of truth from him. This order being used to one, would be a little varyed to another. And this is an admirable way of teaching, wherein the Catechized will at length finde delight, and by which the Catechizer, if he once get the skill of it, will draw out of ignorant and silly souls, even the dark and deep points of Religion. Socrates did thus in Philosophy, who held that the seeds of all truths lay in every body, and accordingly by questions well ordered he found Philosophy in silly Trades-men. That position will not hold in Christianity, because it contains things above nature: but after that the Catechisme is once learn’d, that which nature is towards Philosophy, the Catechism is towards Divinity. To this purpose, some dialogues in Plato were worth the reading, where the singular dexterity of Socrates in this kind may be observed, and imitated. Yet the skill consists but in these three points: First, an aim and mark of the whole discourse, whither to drive the Answerer, which the Questionist must have in his mind before any question be propounded, upon which and to which the questions are to be chained. Secondly, a most plain and easie framing the question, even containing in vertue the answer also, especially to the more ignorant. Thirdly, when the answerer sticks, an illustrating the thing by something else, which he knows, making what hee knows to serve him in that which he knows not: As, when the Parson once demanded after other questions about mans misery; since man is so miserable, what is to be done? And the answerer could not tell; He asked him again, what he would do, if he were in a ditch? This familiar illustration made the answer so plaine, that he was even ashamed of his ignorance; for he could not but say, he would hast out of it as fast as he could. Then he proceeded to ask, whether he could get out of the ditch alone, or whether he needed a helper, and who was that helper. This is the skill, and doubtlesse the Holy Scripture intends thus much, when it condescends to the naming of a plough, a hatchet, a bushell, leaven, boyes piping and dancing; shewing that things of ordinary use are not only to serve in the way of drudgery, but to be washed and cleansed, and serve for lights even of Heavenly Truths. This is the Practice which the Parson so much commends to all his fellow-labourers; the secret of whose good consists in this, that at Sermons, and Prayers, men may sleep or wander; but when one is asked a question, he must discover what he is. This practice exceeds even Semons in teaching: but there being two things in Sermons, the one Informing, the other Inflaming; as Sermons come short of questions in the one, so they farre exceed them in the other. For questions cannot inflame or ravish, that must be done by a set, and laboured, and continued speech.

This is possibly the most succinct theory of Christian Education I’ve ever seen. In this Herbert makes the distinction between preaching and teaching (noting that teaching is better suited to instruct but preaching more for inspiring) and gives three goals for Christian education: 1. to lead to saving faith, 2. to give spiritual growth to believers and 3. to bring Biblical knowledge in to active life. I think anyone who believes that past education was simply memorizing and responding by rote should read this, where Herbert himself recognizes that simple ‘parrating’ isn’t sufficient.
However, note that simple memorization is seen as a beginning point, which classical educational philosophy recognizes. We have to start with some content and we gain this by basic grasping of vocabulary. Herbert offers advice how to move this basic grasp into deeper knowledge: vary the order and the questions so that the catechumen has to actually think and then lead deeper by making analogies. (It seems we have turned common sense on its head by asking beginners to “express themselves” before they gain a basic knowledge of content to understand it or even a solid vocabulary with which to do so.

(Image is : Plimoth Plantation father and son by romulusnr)

CHAP. XX. The Parson in Gods stead.

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THe Countrey Parson is in Gods stead to his Parish, and dischargeth God what he can of his promises. Wherefore there is nothing done either wel or ill, whereof he is not the rewarder, or punisher. If he chance to finde any reading in anothers Bible, he provides him one of his own. If he finde another giving a poor man a penny, he gives him a tester for it, if the giver be fit to receive it; or if he be of a condition above such gifts, he sends him a good book, or easeth him in his Tithes, telling him when he hath forgotten it, This I do, because at such, and such a time you were charitable. This is in some sort a discharging of God; as concerning this life, who hath promised, that Godlinesse shall be gainfull: but in the other God is his own immediate paymaster, rewarding all good deeds to their full proportion. The Parsons punishing of sin and vice, is rather by withdrawing his bounty and courtesie from the parties offending, or by private, or publick reproof, as the case requires, then by causing them to be presented, or otherwise complained of. And yet as the malice of the person, or hainousness of the crime may be, he is carefull to see condign punishment inflicted, and with truly godly zeal, without hatred to the person, hungreth and thirsteth after righteous punishment of unrighteousnesse. Thus both in rewarding vertue, and in punishing vice, the Parson endeavoureth to be in Gods stead, knowing that Countrey people are drawne, or led by sense, more then by faith, by present rewards, or punishments, more then by future.


I ran into a parishioner with her 4 year old grandson a few days ago. she told me that when she told him “There’s Brother Scott” that he replied, “Where’s God?”. I chuckled but felt the uncomfortable weight of representing God. As protestants in our insistence on the priesthood of all believers, and as modern or post-modern people with the suspicion (or paranoia) of any form of authority, we overlook the aspect of ministry as ‘being in God’s stead’. Older parishioners certainly make the distinction between sign and signified better than the four year old boy I saw the other day, but I think there is a sense of representation we have among people that is easy for us to forget. When we inadequate signs are reminded of this it is humbling and a powerful reminder of the burden of our task.
I’m not sure about Herbert’s emphasis of the representation of God as primarily rewarding and punishing. But there is certainly value in remembering that ministers actions and reactions are to represent the God we serve. If we are called as ambassadors of a Kingdom of Grace, Truth and Peace then we should be gracious, honest and hospitable.

(Image Church of Our Lady of Sinj by load.error)

CHAP. XIX. The Parson in reference. CHAP. XIX. The Parson in reference.

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THe Countrey Parson is sincere and upright in all his relations. And first, he is just to his Countrey; as when he is set at an armour, or horse, he borrowes them not to serve the turne, nor provides slight, and unusefull, but such as are every way fitting to do his Countrey true and laudable service, when occasion requires. To do otherwise, is deceit; and therefore not for him, who is hearty, and true in all his wayes, as being the servant of him, in whom there was no guile. Likewise in any other Countrey-duty, he considers what is the end of any Command, and then he suits things faithfully according to that end. Secondly, he carryes himself very respectively, as to all the Fathers of the Church, so especially to his Diocesan, honouring him both in word, and behaviour, and resorting unto him in any difficulty, either in his studies or in his Parish. He observes Visitations, and being there, makes due use of them, as of Clergy councels, for the benefit of the Diocese. And therefore before he comes, having observed some defects in the Ministry, he then either in Sermon, if he preach, or at some other time of the day, propounds among his Brethren what were fitting to be done. Thirdly, he keeps good Correspondence with all the neighbouring Pastours round about him, performing for them any Ministeriall office, which is not to the prejudice of his own Parish. Likewise he welcomes to his house any Minister, how poor or mean soever, with as joyfull a countenance, as if he were to entertain some great Lord. Fourthly, he fulfills the duty, and debt of neighbourhood to all the Parishes which are neer him. For the Apostles rule Philip. 4.[8] being admirable, and large, that we should do whatsoever things are honest, or just, or pure, or lovely, or of good report, if there be any vertue, or any praise, and Neighbourhood being ever reputed, even among the Heathen, as an obligation to do good, rather then to those that are further, where things are otherwise equall, therefore he satisfies this duty also. Especily, if God have sent any calamity either by fire, or famine, to any neighbouring Parish, then he expects no Briefe; but taking his Parish together the next Sunday, or holy-day, and exposing to them the uncertainty of humane affairs, none knowing whose turne may be next, and then when he hath affrighted them with this, exposing the obligation of Charity, and Neighbour-hood, he first gives himself liberally, and then incites them to give; making together a summe either to be sent, or, which were more comfortable, all together choosing some fitt day to carry it themselves, and cheere the Afflicted. So, if any neighbouring village be overburdened with poore, and his owne lesse charged, hee findes some way of releeving it, and reducing the Manna, and bread of Charity to some equality, representing to his people, that the Blessing of God to them ought to make them the more charitable, and not the lesse, lest he cast their neighbours poverty on them also.

We are not alone, as Christians, as Citizens or in whatever vocation we have been called to.  Although I don’t understand the specifics Herbert is referring to in part of this chapter (did Country Parsons take up arms in time of war?) it is obvious that Herbert is having us consider our obligations and responsibilities to, as well as our assistance and benefits from the network of relations we have.  It would be good for us to consider what we owe to our country and community, as well as our fellow pastors and to all the baptized.  How would our communities benefit if ministers, regardless of denomination were to welcome one another as a ‘great Lord’ instead of gossip about ‘those’ churches.  Or think of the benefit smaller congregations would gain if larger churches with more resources and wealth were to be charitable as to a neighbour as Herbert suggests.  Herbert has a good message for us modern American churches who think very much of our individual lives and individual congregations.

(Image is Eagle Lake Community Church by Vitoden)

CHAP. XVIII. The Parson in Sentinell.

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THe Countrey Parson, where ever he is, keeps Gods watch; that is, there is nothing spoken, or done in the Company where he is, but comes under his Test and censure: If it be well spoken, or done, he takes occasion to commend, and enlarge it; if ill, he presently lays hold of it, least the poyson steal into some young and unwary spirits, and possesse them even before they themselves heed it. But this he doth discretely, with mollifying, and suppling words; This was not so well said, as it might have been forborn; We cannot allow this: or else if the thing will admit interpretation; Your meaning is not thus, but thus; or, So farr indeed what you say is true, and well said; but this will not stand. This is called keeping Gods watch, when the baits which the enemy lays in company, are discovered and avoyded: This is to be on Gods side, and be true to his party. Besides, if he perceive in company any discourse tending to ill, either by the wickedness or quarrelsomnesse thereof, he either prevents it judiciously, or breaks it off seasonably by some diversion. Wherein a pleasantness of disposition is of great use, men being willing to sell the interest, and ingagement of their discourses for no price sooner, then that of mirth; whither the nature of man, loving refreshment, gladly betakes it selfe, even to the losse of honour.

As with the last chapter, Herbert reminds us that a minister is a minister always.  Here he reminds pastors that others will watch their reaction in conversations, wherever they take place.  A minister’s duty of oversight and teaching continues whether the discussion is in the Church hall, at a party or in the marketplace.  Although Herbert tempers his instructions by reminding the parson to be discrete, we probably are tempted to see the ideal of a minister correcting others and always ready to ‘test and censure’ as an overbearing busybody.  But consider the witness it would be for ministers to politely correct errors instead of tacitly approve of them.

CHAP. XVII. The Parson in Journey.

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THe Countrey Parson, when a just occasion calleth him out of his Parish (which he diligently, and strictly weigheth, his Parish being all his joy, and thought) leaveth not his Ministry behind him; but is himselfe where ever he is. Therefore those he meets on the way he blesseth audibly, and with those he overtakes or that overtake him, hee begins good discourses, such as may edify, interposing sometimes some short, and honest refreshments, which may make his other discourses more welcome, and lesse tedious. And when he comes to his Inn, he refuseth not to joyne, that he may enlarge the glory of God, to the company he is in, by a due blessing of God for their safe arrival, and saying grace at meat and at going to bed by giving the Host notice, that he will have prayers in the hall, wishing him to informe his guests thereof, that if any be willing to partake, they may resort thither. The like he doth in the morning, using pleasantly the outlandish proverb, that Prayers and Provender never hinder journey. When he comes to any other house, where his kindred, or other relations give him any authority over the Family, if hee be to stay for a time, hee considers diligently the state thereof to Godward, and that in two points: First, what disorders there are either in Apparell, or Diet, or too open a Buttery, or reading vain books, or swearing, or breeding up children to no Calling, but in idleness, or the like. Secondly, what means of Piety, whether daily prayers be used, Grace, reading of Scriptures, and other good books, how Sundayes, holy-days, and fasting days are kept. And accordingly, as he finds any defect in these, hee first considerswith himseife, what kind of remedy fits the temper of the house best, and then hee faithfully, and boldly applyeth it; yet seasonably, and discreetly, by taking aside the Lord or Lady, or Master and Mistres of the house, and shewing them cleerly, that they respect them most, who wish them best, and that not a desire to meddle with others affairs, but the earnestnesse to do all the good he can, moves him to say thus and thus.

Herbert understands that the minister is always a minister, even in travelling he is to continue his ministry as the occassion provides – blessing and ministering to strangers, continuing in his regular rule of prayer and (if appropriate) overseeing his guest home like his own.   Sometimes I enjoy the anonymity of travel, but Herbert reminds me that the ministry is not something we leave when we leave the border of our parish.  God can provide opportunities for ministry wherever we go.

CHAP. XVI. The Parson a Father.

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THe Countrey Parson is not only a father to his flock, but also professeth himselfe throughly of the opinion, carrying it about with him as fully, as if he had begot his whole Parish. And of this he makes great use. For by this means, when any sinns, he hateth him not as an officer, but pityes him as a Father: and even in those wrongs which either in tithing, or otherwise are done to his owne person, hee considers the offender as a child, and forgives, so hee may have any signe of amendment; so also when after many admonitions, any continue to be refractory, yet hee gives him not over, but is long before hee proceede to disinheriting, or perhaps never goes so far; knowing, that some are called at the eleventh houre, and therefore hee still expects, and waits, least hee should determine Gods houre of coming; which as hee cannot, touching the last day, so neither touching the intermediate days of Conversion.

For a while I’ve noticed that Paul’s requirements for a minister is that they govern their household well, or as I take it, are a good Father. The Biblical requirement is not, as we might choose, that they are good business leaders, sucesseful militarty strategists or even popular and charismatic.

Herbert briefly comments on the Parson’s parental relationship to his flock and notices the way a Father is with his children. While a CEO might be more efficient, a parent’s patient love is what is needed for the work of pastoral ministry.

(Picture: English Country Church by Donnie Ray)

 

CHAP. XV. The Parson Comforting.

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THe Countrey Parson, when any of his cure is sick, or afflicted with losse of friend, or estate, or any ways distressed, fails not to afford his best comforts, and rather goes to them, then sends for the afflicted, though they can, and otherwise ought to come to him. To this end he hath throughly digested all the points of consolation, as having continuall use of them, such as are from Gods generall providence extended even to lillyes; from his particular, to his Church; from his promises, from the examples of all Saints, that ever were; from Christ himself, perfecting our Redemption no other way, then by sorrow; from the Benefit of affliction, which softens, and works the stubborn heart of man; from the certainty both of deliverance, and reward, if we faint not; from the miserable comparison of the moment of griefs here with the weight of joyes hereafter. Besides this, in his visiting the sick, or otherwise afflicted, he followeth the Churches counsell, namely, in perswading them to particular confession, labouring to make them understand the great good use of this antient and pious ordinance, and how necessary it is in some cases: he also urgeth them to do some pious charitable works , as a necessary evidence and fruit of their faith, at that time especially: the participation of the holy Sacrament, how comfortable, and Soveraigne a Medicine it is to all sin-sick souls; what strength, and joy, and peace it administers against all temptations, even to death it selfe, he plainly, and generally intimateth to the disaffected, or sick person, that so the hunger and thirst after it may come rather from themselves, then from his perswasion.

Just a couple of points for this short chapter.

First, notice that the Parson is to be prepared for consoling the sick and grieving with a knowledge of scripture, theology and church history.  While we tend to think that feeling bad, through poor health or sorrow, is unnatural or wrong; Herbert tends to realize that it is a normal part of this mortal life, even necessary for our sanctification ‘perfecting our Redemption no other way, then by sorrow’.

Second, Herbert points to the traditional view that sickness and sorrow should be a time of self-reflection and confession.

This is a marked difference from modern therapeutic ministry.

(Image by whiskeygonebad)

CHAP. XIV. The Parson in Circuit.

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Well I’ve submitted a section for my thesis, so back to the blog….We return to George Herbert’s The Country Parson:

THe Countrey Parson upon the afternoons in the week- days, takes occasion sometimes to visite in person, now one quarter of his Parish, now another. For there he shall find his flock most naturally as they are, wallowing in the midst of their affairs: whereas on Sundays it is easie for them to compose themselves to order, which they put on as their holy-day cloathes, and come to Church in frame, but commonly the next day put off both. When he comes to anyhouse, first he blesseth it, and then as hee finds the persons of the house imployed, so he formes his discourse. Those that he findes religiously imployed, hee both commends them much, and furthers them when hee is gone, in their imployment; as if hee findes them reading, hee furnisheththem with good books; if curing poor people, hee supplies them with Receipts, and instructs them further in that skill, shewing them how acceptable such works are to God, and wishing them ever to do the Cures with their own hands, and not to put them over to servants. Those that he finds busie in the works of their calling, he commendeth them also: for it is a good and just thing for every one to do their own busines. But then he admonisheth them of two things; first, that they dive not too deep into worldly affairs, plunging themselves over head and eares into carking, and caring; but that they so labour, as neither to labour anxiously, nor distrustfully, nor profanely. Then they labour anxiously, when they overdo it, to the loss of their quiet, and health: then distrustfully, when they doubt Gods providence, think- ing that their own labour is the cause of their thriving, as if itwere in their own hands to thrive, or not to thrive. Then they labour profanely, when they set themselves to work like brute beasts, never raising their thoughts to God, nor sanctifying their labour with daily prayer; when on the Lords day they do unnecessary servile work, or in time of divine service on other holy days, except in the cases of extreme poverty, and in the seasons of Seed-time, and Harvest. Secondly, he adviseth them so to labour for wealth and maintenance, as that they make not that the end of their labour, but that they may have wherewithall to serve God the better, and to do good deeds. After these discourses, if they be poor and needy, whom he thus finds labouring, he gives them somewhat; and opens not only his mouth, but his purse to their relief, that so they go on more cheerfully in their vocation, and himself be ever the more welcome to them. Those that the Parson findes idle,or ill imployed, he chides not at first, for that were neither civill, nor profitable; but always in the close, before he departs from them: yet in this he distinguisheth; for if he be a plaine countryman, he reproves him plainly; for they are not sensible of finenesse: if they be of higher quality, they commonly are quick, and sensible, and very tender of re- proof: and therefore he lays his discourse so, that he comes to the point very leasurely, and oftentimes, as Nathan did, in the person of another, making them to reprove themselves. However, one way or other, he ever reproves them, that he may keep himself pure, and not be intangled in others sinnes. Neither in this doth he forbear, though there be company by: for as when the offence is particular, and against mee, I am to follow our Saviours rule, and to take my brother aside, and reprove him; so when the offence is publicke, and against God, I am then to follow the Apostles rule, I Timothy 5. 20. and to rebuke openly that which is done openly. Besides these occasionall discourses, the Parson questions what order is kept in the house, as about prayers morning and evening on their knees, reading of Scripture, catechizing, singing of Psalms at their work, and on holy days; who can read, who not; and sometimes he hears the children read himselfe, and blesseth them, encouraging also the servants to learn to read, and offering to have them taught on holy-dayes by his servants. If the Parson were ashamed of particularizing in these things, hee were not fit to be a Parson: but he holds the Rule, that Nothing is little in Gods service: If it once have the honour of that Name, it grows great instantly. Wherfore neither disdaineth he to enter into the poorest Cottage, though he even creep into it, and though it smell never so lothsomly. For both God is there also, and those for whom God dyed: and so much the rather doth he so, as his accesse to the poor is more comfortable, then to the rich; and in regard of himseife, it is more humiliation. These are the Parsons generall aims in his Circuit; but with these he mingles other discourses for conversation sake, and to make his higher purposes slip the more easily.

 

In Herbert’s ideal of visiting the members of his parish, a couple of things stand out to me.  First, his idea is not to have a ‘pastoral visit’ as some event at someone’s home, when they can put the Bible on the coffee table and make the sure the kids behave, but rather it is to meet them in their everyday lives, or as he wonderfully puts it ‘wallowing in the midst of their affairs’.  I think Herbert has the idea right.  Ministering like this his hard to count how many ‘visits’ you made at the end of the month, but by simply being present in your community you are a natural part of the congregation rather than a religious ornament for special occassions.  In this a minister is reminded of what parishioners face and deal with, and brings a reminder of the church into the everyday life of work, study and play.

The other thing that caught my attention was how the Parson is to provide for the particular needs of his parishioners: books for those reading, herbs for the sick etc…  While there is certainly an authoriatarian tone most modern folks would be uncomfortable with, there is also a sense in which the Parson should take not of what his people are doing and make efforts to provide and instruct so that they can be encouraged and improve in their own work.  There is a sense of personal vocation for all people ‘for it is a good and just thing for every one to do their own busines’.

Image by by Chris (archi3d)

 

The Country Parson: CHAP. XIII. The Parson’s Church.

by

THe Countrey Parson hath a speciall care of his Church, that all things there be decent, and befitting his Name by which it is called. Therefore first he takes order, that all things be in good repair; as walls plaistered, windows glazed, floore paved, seats whole, firm, and uniform, especially that the Pulpit, and Desk, and Communion Table, and Font be as they ought, for those great duties that are performed in them. Secondly, that the Church be swept, and kept cleane without dust, or Cobwebs, and at great festivalls strawed, and stuck with boughs, and perfumed with incense. Thirdly, That there be fit, and proper texts of Scripture every where painted, and that all the painting be grave, and reverend, not with light colours, or foolish anticks. Fourthly, That all the books appointed by Authority be there, and those not torne, or fouled, but whole and clean, and well bound; and that there be a fitting, and sightly Communion Cloth of fine linnen, with an handsome, and seemly Carpet of good and costly Stuffe, or Cloth, and all kept sweet and clean, in a strong and decent chest, with a Chalice, and Cover, and a Stoop, or Flagon; and a Bason for Almes and offerings; besides which, he hath a Poor-mans Box conveniently seated, to receive the charity of well minded people, and to lay up treasure for the sick and needy. And all this he doth, not as out of necessity, or as putting a holiness in the things, but as desiring to keep the middle way between superstition, and slovenlinesse, and as following the Apostles two great and admirable Rules in things of this nature: The first whereof is, Let all things be done decently, and in order: [I Cor. 14:40]The second, Let all things be done to edification, I Cor. 14 [:26]. For these two rules comprize and include the double object of our duty, God, and our neighbour; the first being for the honour of God; the second for the benefit of our neighbor. So that they excellently score out the way, and fully, and exactly contain, even in externall and indifferent things, what course is to be taken; and put them to great shame, who deny the Scripture to be perfect.

I like this section, no real profound meanings, but it shows the personal care the minister should have for the Church house. It’s not above him to make sure the floors are swept. I like the details that give us a strong image of what a Church would be like during his time. I did notice that he says scripture should be painted on the walls. I find this interesting since it is a reliance on the written word rather than images, yet it is not a stark space void of any decoration.

I wonder how often folks refer to scripture, like the two Herbert quotes when considering the look of a Church?

Image: Communion by Pastorbuhro