Category Archives: George Herbert

The Country Parson: Chap. XII. The Parson’s Charity.

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THe Countrey Parson is full of Charity; it is his pre- dominant element. For many and wonderfull things are spoken of thee, thou great Vertue. To Charity is given the covering of sins, I Pet. 4. 8. and the forgivenesse of sins, Matthew 6. 14. Luke 7. 47. The fulfilling of the Law, Romans 13. 10. The life of faith, James l. 26. The blessings of this life, Proverbs 22. 9. Psalm 41. 2. And the reward of the next, Matth. 25. 35. In brief, it is the body of Religion, John 13. 35. And the top of Christian vertues, I Corin. 13. Wherefore all his works rellish of Charity. When he riseth in the morning, he bethinketh himseife what good deeds he can do that day, and presently doth them; counting that day lost, wherein he hath not exercised his Charity. He first considers his own Parish, and takes care, that there be not a begger, or idle person in his Parish, but that all bee in a competent way of getting their living. This he effects either by bounty, or perswasion, or by authority, making use of that excellent statute, which bindes all Parishes to maintaine their own. If his Parish be rich, he exacts this of them; if poor, and he able, he easeth them therein. But he gives no set pension to any; for this in time will lose the name and effect of Charity with the poor people, though not with God: for then they will reckon upon it, as on a debt; and if it be taken away, though justly, they will murmur, and repine as much, as he that is disseized of his own inheritance. But the Parson having a double aime, and making a hook of his Charity, causeth them still to depend on him; and so by continuall, and fresh bounties, unexpected to them, but resolved to himself, hee wins them to praise God more, to live more religiously, and to take more paines in their vocation, as not knowing when they shal be relieved; which otherwise they would reckon upon, and turn to idlenesse. Besides this generall provision, he hath other times of opening his hand; as at great Festivals, and Communions; not suffering any that day that hee receives, to want a good meal suting to thejoy of the occasion. But specially, at hard times, and dearths, the even parts his Living, and life among them, giving some corn outright, and selling other at under rates; and when his own stock serves not, working those that are able to the same charity, still pressing it in the pulpit, and out of the pulpit, and never leaving them, till he obtaine his desire. Yet in all his Charity, he distinguisheth, giving them most, who live best, and take most paines, and are most charged: So is his charity in effect a Sermon. After the consideration of his own Parish, he inlargeth himself, if he be able, to the neighbour-hood; for that also is some kind of obligation; so doth he also to those at his door, whom God puts in his way, and makes his neighbours. But these he helps not without some testimony, except the evidence of the misery bring testimony with it. For though these testimonies also may be falsifyed, yet considering that the Law allows these in case they be true, but allows by no means to give without testimony, as he obeys Authority in the one, so that being once satisfied, he allows his Charity some blindnesse in the other; especially, since of the two commands, we are more injoyned to be charitable, then wise. But evident miseries have a naturall priviledge, and exemption from all law. When-ever hee gives any thing, and sees them labour in thanking of him, he exacts of them to let him alone, and say rather, God be praised, God be glorified; that so the thanks may go the right way, and thither onely, where they are onely due. So doth hee also before giving make them say their Prayers first, or the Creed, and ten Commandments, and as he finds them perfect, rewards them the more. For other givings are lay, and secular, but this is to give like a Priest.

Just a few notes on Charity:

  • It is done in ways that maintains dignity, through giving work or selling at reduced rates.
  • It should be given in a way to avoid it being expected or obligated.
  • The minister takes the initiative and lead personally before preaching it.
  • Though it should start in the parish, it should extend beyond the bounds if resources allow.
  • It should be given in a way that reinforces good living.

Question for the ministers:  What policies does your church, or what practices do you personally have about providing charity in your local community?

(Image is Charity & Mercy by Lawrence OP: click on picture for his Flickr site)

The Country Parson: CHAP. XI. The Parson’s Courtesie.

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THe Countrey Parson owing a debt of Charity to the poor, and of Courtesie to his other parishioners, he so distinguisheth, that he keeps his money for the poor, and his table for those that are above Alms. Not but that the poor are welcome also to his table, whom he sometimes purposely takes home with him, setting them close by him, and carving for them, both for his own humility, and their comfort, who are much cheered with such friendliness. But since both is to be done, the better sort invited, and meaner relieved, he chooseth rather to give the poor money, which they can better employ to their own advantage, and sutably to their needs, then so much given in meat at dinner. Having then invited some of his Parish, hee taketh his times to do the like to the rest; so that in the compasse of the year, hee hath them all with him, because countrey people are very observant of such things, and will not be perswaded, but being not invited, they are hated. Which perswasion the Parson by all means avoyds, knowing that where there are such conceits, there is no room for his doctrine to enter. Yet doth hee oftenest invite those, whom hee sees take best courses, that so both they may be encouraged to persevere, and others spurred to do well, that they may enjoy the like courtesie. For though he desire, that all should live well, and vertuously, not for any reward of his, but for vertues sake; yet that will not be so: and therefore as God, although we should love him onely for his own sake, yet out of his infinite pity hath set forth heaven for a reward to draw men to Piety, and is content, if at least so, they will become good: So the Countrey Parson, who is a diligent observer, and tracker of Gods wayes, sets up as many encouragements to goodnesse as he can, both in honour, and profit, and fame; that he may, if not the best way, yet any way, make his Parish good.

Here Herbert discusses ‘courtesie’, for us in the south he’s discussing hospitality. He says that a distinction is made between the poorer folks in the parish and those with more means, and the poorer should be given cash. (Notice for Herbert this was money from the Parson’s pocket.) While they are certainly to be invited for meals, he makes the point that they should be given money which they can use for what they most need.

The mention of charity is briefly mentioned as he deals with the main point of this chapter, that is hospitality to parishioners. He suggests having every family as guests for a meal during the time of the year. The parson should take care not to slight anyone, otherwise they won’t listen to his teachings.

The other thing I thought interesting was that he suggests inviting folks as a reward for when they have ‘take best courses’ or have lived a particularly virtuous life. Notice that this has more to do with timing than having someone as a guest or not since he has just said everyone should be welcomed through the course of a year. But this made me wonder in what ways I encourage parishioners to piety and charity.

Lot’s of provoking questions from Herbert today: How personally invested in charity are we? How often do we offer hospitality to parishioners, especially the poor? Do we show favoritism?

(Image is Billimun by intimaj)

Country Parson CHAP. X. The Parson in his house. (Pt. III.)

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The Parson in his house oserves fasting dayes; and particularly, as Sunday is his day of joy, so Friday his day of Humiliation, which he celebrates only with abstinence of diet, but also of company, recreation, and all outward contentments; and besides, with confession of sins, and all acts of Mortification. Now fasting dayes containe a treble obligation; first, of eating lesse that day, then on other dayes; secondly, of eating no pleasing, or over-nourishing things, as the Israelites did eate sowre herbs: Thirdly, of eating no flesh, which is but the determination of the second rule by Authority to this particular. The two former obligations are much more essentiall to a true fast, then the third and last; and fasting dayes were fully performed by keeping of the two former, had not Authority interposed: so that to eat little, and that unpleasant, is the naturall rule of fasting, although it be flesh. For since fasting in Scripture language is an afflicting of our souls, if a peece of dry flesh at my table be more unpleasant to me, then some fish there, certainly to eat the flesh, and not the fish, is to keep the fasting day naturally. And it is observable, that the prohibiting of flesh came from hot Countreys, where both flesh alone, and much more with wine, is apt to nourish more then in cold regions, and where flesh may be much better spared, and with more safety then elsewhere, where both the people and the drink being cold and flegmatick, the eating of flesh is an antidote to both. For it is certaine, that a weak stomack being prepossessed with flesh, shall much better brooke and bear a draught of beer, then if it had taken before either fish, or rootes, or such things; which will discover it selfe by spitting, and rheume, or flegme. To conclude, the Parson, if he be in full health, keeps the three obligations, eating fish, or roots, and that for quantity little, for quality unpleasant. If his body be weak and obstructed, as most Students are, he cannot keep the last obligation, nor suffer others in his house that are so, to keep it; but only the two former, which also in diseases of exinanition (as consumptions) must be broken: For meat was made for man, not man for meat. To all this may be added, not for emboldening the unruly, but for the comfort of the weak, that not onely sicknesse breaks these obligations of fasting, but sicklinesse also. For it is as unnatural to do any thing, that leads me to a sicknesse, to which I am inclined, as not to get out of that sicknesse, when I am in it, by any diet. One thing is evident, that an English body, and a Students body, are two great obstructed vessels, and there is nothing that is food, and not phisick, which doth lesse obstruct, then flesh moderately taken; as being immoderately taken, it is exceeding obstructive. And obstructions are the cause of most diseases.

First I have to say I love the quote “One thing is evident, that an English body, and a Students body, are two great obstructed vessels”.

I don’t understand a lot of what Herbert is saying about “spitting, and rheume, or flegme” but what catches my attention is how much attention he pays to appropriate food and health, he does so elsewhere as well. Talk about holistic! While we have different medical understandings of things Herbert is very concerned with physical wellbeing as well as spiritual health. Here he is talking about this in the context of fasting, but he shows a strong knowledge of medicine at the time and shows us an example of paying attention to our health.

As for fasting, the main point I take is that it should fit the context. It is not simply following set rules of how much and what to eat or not eat but applying a principal of self-discipline with food, entertainment and company to your own situation and environment. I wonder if the deprivations of Friday helped Herbert endure the intensity of his proposed Sabbath.

Image is Bronzeage Bread by Hans S

CHAP. X. The Parson in his house. (Part II.)

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Continuing to work through George Herbert’s The Country Parson:

Good deeds, and good breeding, are his two great stocks for his children; if God give any thing above those, and not spent in them, he blesseth God, and lays it out as he sees cause. His servants are all religious, and were it not his duty to have them so, it were his profit, for none are so well served, as by religious servants, both because they do best, and because what they do, is blessed, and prospers. After religion, he teacheth them, that three things make a compleate servant, Truth, and Diligence, and Neatnesse, or Cleanlinesse. Those that can read, are allowed times for it, and those that cannot, are taught; for all in his house are either teachers or learners, or both, so that his family is a Schoole of Religion, and they all account, that to teach the ignorant is the greatest almes. Even the wals are not idle, but something is written, or painted there, which may excite the reader to a thought of piety; especially the IoI Psalm, which is expressed in a fayre table, as being the rule of a family. And when they go abroad, his wife among her neighbours is the beginner of good discourses, his children among children, his servants among other servants; so that as in the house of those that are skill’d in Musick, all are Musicians; so in the house of a Preacher, all are preachers. He suffers not a ly or equivocation by any means in his house, but counts it the art, and secret of governing to preserve a directnesse, and open plainnesse in all things; so that all his house knowes, that there is no help for a fault done, but confession. He himselfe, or his Wife, takes account of Sermons, and how every one profits, comparing this yeer with the last: and besides the common prayers of the family, he straitly requires of all to pray by themselves before they sleep at night, and stir out in the morning, and knows what prayers they say, and till they have learned them, makes them kneel by him; esteeming that this private praying is a more voluntary act in them, then when they are called to others prayers, and that, which when they leave the family, they carry with them. He keeps his servants between love, fear, according as hee findes them; but generally he distributes it thus, To his Children he shewes more love then terrour, to his servants more terrour then love; but an old servant boards a child. The furniture of his house is very plain, but clean, whole, and sweet, as sweet as his garden can make; for he hath no mony for such things, charity being his only perfume, which deserves cost when he can spare it. His fare is plain, and common, but wholsome, what hee hath, is little, but very good; it consisteth most of mutton, beefe, and veal, if he addes any thing for a great day, or a stranger, his garden or orchard supplies it, or his barne, and back-side: he goes no further for any entertainment, lest he goe into the world, esteeming it absurd, that he should exceed, who teacheth others temperance. But those which his home produceth, he refuseth not, as coming cheap, and easie, and arising from the improvement of things, which otherwise would be lost. Wherein he admires and imitates the wonderfull providence and thrift of the great householder of the world: for there being two things, which as they are, are unuseful to man, the one for smalnesse, as crums, and scattered corn, and the like; the other for the foulnesse, as wash, and durt, and things thereinto fallen; God hath provided Creatures for both: for the first. Poultry; for the second, swine. These save man the labour, and doing that which either he could not do, or was not fit for him to do, by taking both sorts of food into them, do as it were dresse and prepare both for man in themselves, by growing them selves fit for his table.

Herbert spends a good deal on the household and family of the minister, it is not simply a profession but a true vocation or life calling. All of who we are- in selecting our menu or decorating the home as much as leading in prayer and preaching – is given to God.

His comments about servants certainly wouldn’t fit today, the very idea that a minister would have house servants is amazing to me. And although we might see it as patronizing, I’m impressed that Herbert calls for their education as well as personal time for study and reading. He has a strong concern that any within the minister’s household benefit and are blessed in a practical ways.

Although he uses words like ‘plainness’, ‘wholesome’ and ‘temperance’ Herbert encourages what we would call simplicity. He suggests ‘getting back to basics’ in furnishings and meals, giving a higher priority to quality than quantity. This is especially needed advice for ministers in marketing driven American culture.

One final note, he says not to let the walls be ‘idle’ — we should have things decorating our home that ‘excite the reader to a thought of piety’.

Picture: Sorunda Church by Steffe

CHAP. X. The Parson in his house. (Part I.)

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Continuing to work through George Herbert’s The Country Parson:

THe Parson is very exact in the governing of his house, making it a copy and modell for his Parish. He knows the temper, and pulse of every person in his house, and accordingly either meets with their vices, or advanceth theirvertues. His wife is either religious, or night and day he is winning her to it. In stead of the qualities of the world, he requires onely three of her; first, a trayning up of her children and mayds in the fear of God, with prayers, and catechizing, and all religious duties. Secondly, a curing, and healing of all wounds and sores with her owne hands; which skill either she brought with her, or he takes care she shall learn it of some religious neighbour. Thirdly, a providing for her family in such sort, as that neither they want a competent sustentation, nor her husband be brought in debt. His children he first makes Christians, and then Commonwealths-men; the one he owes to his heavenly Countrey, the other to his earthly, having no title to either, except he do good to both. Therefore having seasoned them with all Piety, not only of words in praying, and reading; but in actions, in visiting other sick children, and tending their wounds, and sending his charity by them to the poor, and somtimes giving them a little mony to do it of themselves, that they get a delight in it, and enter favour with God, who weighs even childrens actions, I King. 14. 12, 13. He afterwards turnes his care to fit all their dispositions with some calling, not sparing the eldest, but giving him the prerogative of his Fathers profession, which happily for his other children he is not able to do. Yet in binding them prentices (in case he think fit to do so) he takes care not to put them into vain trades, and unbefitting the reverence of their Fathers calling, such as are tavernes for men, and lace-making for women; because those trades, for the most part, serve but the vices and vanities of the world, which he is to deny, and not augment. However, he resolves with himself never to omit any present good deed of charity, in consideration of providing a stock for his children; but assures himselfe, that mony thus lent to God, is placed surer for his childrens advantage, then if it were given to the Chamber of London.

Short post today as I’m particularly busy this week.

  • Note the pastor is not just an example as an individual but as part of a family. This is biblical (1 Tim 3:4) . Coincidentally, I’ve been reading an article about the importance of the minister’s household in the change of protestant church’s stances on contraception in Touchstone.
  • I find the importance of guiding the children’s vocational training away from vanities important.
  • Finally, Herbert says that giving money to the needy, or doing acts of charity are better investments in our children’s future than an investment account. Have to admit that one hit me. Herbert reminds us to trust in God, even for our children’s future.

Picture is OrtenCountryChurch by StuffEyeSee.

CHAP. IX. The Parsons state of Life.

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Rectory Poem

THe Country Parson considering that virginity is a higher state then Matrimony, and that the Ministry requires the best and highest things, is rather unmarryed, then marryed. But yet as the temper of his body may be, or as thee temper of his Parish may be, where he may have occasion to converse with women, and that among suspicious men, and other like circumstances considered, he is rather married then unmarried. Let him communicate the thing often by prayer unto God, and as his grace shall direct him, so let him proceed. If he be unmarried, and keepe house, he hath not a woman in his house, but findes opportunities of having his meat dress’d and other services done by men-servants at home, and his linnen washed abroad. If he be unmarryed, and sojourne, he never talkes with any woman alone, but in the audience of others, and that seldom, and then also in a serious manner, never jestingly or sportfully. He is very circumspect in all companyes, both of his behaviour, speech, and very looks, knowing himself to be both suspected, and envyed. If he stand steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep himself a virgin, he spends his dayes in fasting and prayer, and blesseth God for the gift of continency, knowing that it can no way be preserved, but only by those means, by which at first it was obtained. He therefore thinkes it not enough for him to observe the fasting dayes of the Church, and the dayly prayers enjoyned him by auctority, which he observeth out of humble conformity, and obedience, but adds to them, out of choyce and devotion, some other dayes for fasting, and hours for prayers; and by these hee keeps his body tame, serviceable, and health- full; and his soul fervent, active, young, and lusty as an eagle. He often readeth the Lives of the Primitive Monks, Hermits, and Virgins, and wondreth not so much at their patient suffering, and cheerfull dying under persecuting Emperours, (though that indeed be very admirable) as at their daily temperance, abstinence, watchings, and constant prayers, and mortifications in the times of peace and prosperity. To put on the profound humility, and the exact temperance of our Lord Jesus, with other exemplary vertues of that sort, and to keep them on in the sunshine, and noone of prosperity, he findeth to be as necessary, and as difficult at least, as to be cloathed with perfect patience, and Christian fortitude in the cold midnight stormes of persecution and adversity. He keepeth his watch and ward, night and day against the proper and peculiar temptations of his state of Life, which are principally these two Spirituall pride, and Impurity of heart: against these ghostly enemies he girdeth up his loynes, keepes the imagination from roving, puts on the whole Armour of God, and by the vertue of the shield of faith, he is not afraid of the pestilence that walketh in darkenesse, [carnall impurity] nor of the sicknesse that destroyeth at noone day, [Ghostly pride and self-conceite.] Other temptations he hath, which, like mortall enemies, may sometimes disquiet him likewise; for the humane soule being bounded, and kept in, in her sensitive faculty, will runne out more or lesse in her intellectuall. Originall concupisence is such an active thing, by reason of continuall inward, or outward temptations, that it is ever attempting, or doing one mischief or other. Ambition, or untimely desire of promotion to an higher state, or place, under colour of accommodation, or necessary provision, is a common temptation to men of any eminency, especially being single men. Curiosity in prying into high speculative and unprofitable questions, is another great stumbling block to the holinesse of Scholars. These and many other spirituall wickednesses in high places doth the Parson fear, or experiment, or both; and that much more being single, then if. he were marryed; for then commonly the stream of temptations is turned another way, into Covetousnesse, Love of pleasure, or ease, or the like. If the Parson be unmarryed, and means to continue so, he doth at least, as much as hath been said. If he be marryed, the choyce of his wife was made rather by his eare, then by his eye; his judgement, not his affection found out a fit wife for him, whose humble, and liberall disposition he preferred before beauty, riches, or honour. He knew that (the good instrument of God to bring women to heaven) a wise and loving husband could out of humility, produce any speciall grace of faith, patience, meeknesse, love, obedience, &c. and out of liberality, make her fruitfull in all good works. As hee is just in all things, so is he to his wife also, counting nothing so much his owne, as that he may be unjust unto it. Therefore he gives her respect both afore her servants, and others, and halfe at least of the government of the house, reserving so much of the affaires, as serve for a diversion for him; yet never so giving over the raines, but that he sometimes looks how things go, demanding an account, but not by the way of an account. And this must bee done the oftner, or the seldomer, according as hee is satisfied of his Wifes discretion.

When for some, a rural parish could be an escape from real work and an opportunity for gentle leisure, George Herbert sees it as a call for spiritual warfare. I’m impressed at how influenced Herbert is by the monastic ideal. He really shows the via media, encouraging but not requiring celibacy. His guidelines for life are reminiscent of the writings of the Desert Fathers. Herbert also gives advice for choosing a wife and managing a household. ‘The choyce of his wife was made rather by his eare, then by his eye’. His advice for a household, don’t abandon your responsibility (‘giving over the raines’) but give your wife respect, trust and at least half of the ‘government of the house’. I find this advice particularly interesting given the impression many probably have of the roles of men and women at the time Herbert was writing.

Like the monks of ancient times who went to the desert tofight demons, Herbert seems to see a rural parish as a similar spiritual battleground.

 

Old Rectory

The pictures of the Old Rectory at Bemerton where George Herbert lived.

 

CHAP. VIII. The Parson on Sundays.

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THe Country Parson, as soon as he awakes on Sunday morning, presently falls to work. and seems to himselfe so as a Market-man is, when the Market day comes, or a shopkeeper, when customers use to come in. His thoughts are full of making the best of the day, and contriving it to his best gaines. To this end, besides his ordinary prayers, he makes a peculiar one for a blessing on the exercises of the day, That nothing befall him unworthy of that Majesty before which he is to present himself, but that all may be done with reverence to his glory, and with edification to his flock, humbly beseeching his Master, that how or whenever he punish him, it be not in his Ministry: then he turnes to request for his people, that the Lord would be pleased to sanctifie them all, that they may come with holy hearts, and awfull mindes into the Congregation, and that the good God would pardon all those, who come with lesse prepared hearts then they ought. This done, he sets himself to the Consideration of the duties of the day, and if there be any extraordinary addition to the customary exercises, either from the time of the year, or from the State, or from God by a child born, or dead, or any other accident, he contrives how and in what manner to induce it to the best advantage. Afterwards when the hour calls, with his family attending him, he goes to Church, at his first entrance humbly adoring, and worshipping the invisible majesty, and presence of Almighty God, and blessing the people either openly, or to himselfe. Then having read divine Service twice fully, and preached in the morning, and catechized in the afternoone, he thinks he hath in some measure, according to poor, and fraile man, discharged the publick duties of the Congregation. The rest of the day he spends either in reconciling neighbours that are at variance, or in visiting the sick, or in exhortations to some of his flock by themselves, whom his Sermons cannot, or doe not reach. And every one is more awaked, when we come, and say, Thou art the man. This way he findes exceeding usefull, and winning; and these exhortations he cals his privy purse, even as Princes have theirs, besides their publick disbursments. At night he thinks it a very fit time, both sutable to the joy of the day, and without hinderance to publick duties, either to entertaine some of his neighbours, or to be entertained of them, where he takes occasion to discourse of such things as are both profitable, and pleasant, and to raise up their mindes to apprehend Gods good blessing to our Church, and State; that order is kept in the one, and peace in the other, without is disturbance, or interruption of publick divine offices. As he opened the day with prayer, so he closeth it, humbly beseeching the Almighty to pardon and accept our poor services, and to improve them, that we may grow therein, and that our feet may be like hindes feet ever climbing up higher, and higher unto him.

In this chapter, Herbert lays out a blueprint of an ideal Sunday for a minister. He likens the sabbath to a merchant on market day. Although I don’t care for the connotation of a minister being like a merchant, I see his point. He’s thinking of the times when a community would have a market day, so a merchant had to do all of his business on the day the people came to the market, unlike our modern 24-7 convenient stores. A minister, like this merchant has to make the best out of the Lord’s Day, and Herbert’s intense schedule would certainly do that.

First, the parson is to wake and have his regular prayers, additionally he should offer additional prayers that his people will be prepared for the service and that God will bless the work of the minister.

Second, he should think over the special needs of the day. I think Herbert makes a point especially relevant for rural churches here. Think about events in the community and the time of year and how best to address these. I find this especially appropriate for a country church as the important events in their lives are not going to be noticed by newspapers and TV, it’s good for the community to have some public acknowledgment of events important to a community’s life.

Third, the minister should go to the church for a time of personal (or family) worship before beginning the day. This would imply getting to the church early enough to be there before others arrive. Herbert recognizes that in leading worship our attention is often drawn to the work of directing the service and preaching rather than focused on worshiping God, by going to the church early the minister is able to have a time of worship that also prepares him for leading others.

What I find particularly interesting is that while I consider Sunday for worship and teaching only, Herbert says that the rest of the time should be taken up with pastoral work such as visiting, counseling and spiritual direction. This on top of leading morning service, preaching, afternoon catechises, and evening prayer!

Herbert then suggests, not that the minister should collapse and rest but entertain guests at the parsonage.

These suggestions makes me wonder if Herbert realizes something about the power of the Lord’s Day. Would people be more receptive to a personal visit or word of encouragement from their pastor on a Sunday? While I think it is important to visit people in their weekday world, I wonder if people’s thoughts are on God more on a Sunday in a way that would make pastoral ministry more effective.

Herbert’s final work for the day, before going to bed, is to offer prayers that the work of the day would be blessed.

I can remember my first week serving as a minister here. I preached on Sunday and there were plenty of events to fill the day, but I went to the church office Monday morning, sat down at the desk and though ‘Now What?’. I had been taught how to exegete texts, counsel those in crisis and lead public prayer…but I didn’t have a clue how to schedule my work week. Events came quickly enough and trial and error along with conversations with veteran ministers helped me develop my own schedule. (Of course I soon realized there is no typical week of ministry and plans and schedules change quickly.)

I would be curious to hear from other ministers how they schedule their Sunday (do you make visits? etc…) as well as the rest of the week (when is the best rest day for you?).

congregation

CHAP. VII. The Parson preaching. (pt. I)

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THe Countrey Parson preacheth constantly, the pulpit is his joy and his throne: if he at any time intermit, it is either for want of health, or against some great Festivall, that he may the better celebrate it, or for the variety of the hearers, that he may be heard at his returne more attentively. When he intermits, he is ever very well supplyed by some able man who treads in his steps, and will not throw down what he hath built; whom also he intreats to press some point, that he himself hath often urged with no great success, that so in the mouth of two or three witnesses the truth may be more established. When he preacheth, he procures attention by all possible art, both by earnestnesse of speech, it being naturall to men to think, that where is much earnestness, there is somewhat worth hearing; and by a diligent, and busy cast of his eye on his auditors, with letting them know, that he observes who marks, and who not; and with particularizing of his speech now to the younger sort, then to the elder, now to the poor, and now to the rich. This is for you, and This is for you; for particulars ever touch, and awake more then generalls. Herein also he serves himselfe of the judgements of God, as of those of antient times, so especially of the late ones; and those most, which are nearest to his Parish; for people are very attentive at such discourses, and think it behoves them to be so, when God is so neer them, and even over their heads. Sometimes he tells them stories, and sayings of others, according as his text invites him; for them also men heed, and remember better then exhortations; which though earnest, yet often dy with the Sermon, especially with Countrey people; which are thick, and heavy, and hard to raise to a poynt of Zeal, and fervency, and need a mountaine of fire to kindle them; but stories and sayings they will well remember. He often tels them, that Sermons are dangerous things, that none goes out of Church as he came in, but either better, or worse; that none is careless before his Judg, and that the word of God shal judge us. By these and other means the Parson procures attention; but the character of his Sermon is Holiness; he is not witty, or learned, or eloquent, but Holy. A Character, that Hermogenes never dream’d of, and therefore he could give no precepts thereof.

Not much has changed, Herbert’s advice for preaching would match any homiletics instruction today. After reminding the reader of the importance of being committed to the pulpit, he gives us some essential guides for good preaching.

  • Give attention to presentation: use ‘earnest’ speech and good eye contact
  • Use examples that are relevant to your hearers: notice the whole sermon is not adapted to one specific demographic as many ‘Church growth experts’ would suggest today, but the message is to include particulars adapted to different groups ‘now to the younger sort, then to the elder, now to the poor, and now to the rich’
  • Use specific illustrations rather than abstraction and generalities: as Herbert says ‘particularize’ ‘for particulars ever touch, and awake more then generalls’
  • Use Stories: they are remembered better
  • Use these methods to keep your hearers attention but don’t let them overwhelm the main message and character: ‘he is not witty, or learned, or eloquent, but Holy’

I find his point about country people being ‘thick, and heavy, and hard to raise to a poynt of Zeal’ pretty funny. Country folks are pretty laid back and not going to get real excited, but they’ll remember a good story.

BTW: Hermogenes, I assume refers to Hermogenes of Tarsus a Greek rhetorician.

(Picture: Outdoor Pulpit, St. Luke’s Church, Plymouth, 1951; from Gora Gray‘s flickr page: I’m assuming he didn’t take it though)

CHAP. VI The Parson praying.

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THe Countrey Parson, when he is to read divine services, composeth himselfe to all possible reverence; lifting up his heart and hands, and eyes, and using all other gestures which may expresse a hearty, and unfeyned devotion. This he doth, first, as being truly touched and amazed with the Majesty of God, before whom he then presents himself; yet not as himself alone, but as presenting with himself the whole Congregation, whose sins he then beares, and brings with his own to the heavenly altar to be bathed, and washed in the sacred Laver of Christs blood. Secondly, as this is the true reason of his inward feare, so he is content to expresse this outwardly to the utmost of his power; that being first affected himself, hee may affect also his people, knowing that no Sermon moves them so much to a reverence, which they forget againe, when they come to pray, as a devout behaviour in the very act of praying. Accordingly his voyce is humble, his words treatable, and slow; yet not so slow neither, to let the fervency of the supplicant hang and dy between speaking, but with a grave livelinesse, between fear and zeal, pausing yet pressing, he performes his duty. Besides his example, he having often instructed his people how to carry themselves in divine service, exacts of them all possible reverence, by no means enduring either talking, or sleeping, or gazing, or leaning, or halfe-kneeling, or any undutifull behaviour in them, but causing them, when they sit, or stand, or kneel, to do all in a strait, and steady posture, as attending to what is done in the Church, and every one, man, and child, answering aloud both Amen, and all other answers, which are on the Clerks and peoples part to answer; which answers also are to be done not in a hudling, or slubbering fashion, gaping, or scratching the head, or spitting even in he midst of their answer, but gently and pausably, thinking what they say; so that while they answer, As it was in the beginning, &c. they meditate as they speak, that God hath ever had his people, that have glorified him as wel as now, and that he shall have so for ever. And the like in other answers. This is that which the Apostle cals a reasonable service, Rom. 12 [:1]. when we speak not as Parrats, without reason, or offer up such sacrifices as they did of old, which was of beasts devoyd of reason; but when we use our reason, and apply our powers to the service of him, that gives them. If there be any of the gentry or nobility of the Parish, who somtimes make it a piece of state not to come at the beginning of service with their poor neighbours, but at mid-prayers, both to their own loss, and of theirs also who gaze upon them when they come in, and neglect the present service of God, he by no means suffers it, but after divers gentle admonitions, if they persevere, he causes them to be presented: or if the poor Church-wardens be affrighted with their greatness, notwithstanding his instruction that they ought not to be so, but even to let the world sinke, so they do their duty; he presents them himself, only protesting to them, that not any ill will draws him to it, but the debt and obligation of his calling, being to obey God rather then men.

In this section Herbert is setting a guide for the Parson leading the worship service, reading the prayers of the prayerbook with his congregation. (For those from a tradition suspicious of ‘read’ prayers, I think Herbert’s own ideal shows us that they are not simply forms read without devotion or though ‘we speak not as Parrots’.) This serves as a reminder of the importance of leading a congregation in prayer and worship. It is not as obvious that we should apply ourselves to improving our leadership of worship. Preaching and singing get the lion’s share of attention when discussing worship, but Herbert reminds us of the vital importance of corporate prayer. I suspect our neglect of this topic has to do, in part, with an idea that we should ‘just talk with God’. While that is ok for personal prayer, as a worship leader we are not just praying, but leading in prayer, and praying for those in our charge, as Herbert describes it bringing our congregation before the throne. Hughes Oliphant Old has been very helpful for me in this area.

Notice how he mentions our physical posture and use of voice. Since we are leading worship, what people see and hear from us has a profound effect in how well they can worship. Are we chatty and funny to the point that the focus is ourselves rather than on God? Do our gestures and tone of voice communicate a lack of reverence?…or of self-righteousness? We are ministers leading in the Church’s divine worship not game show hosts, and our bearing and speech should reflect that.

He closes with a reminder to not to tolerate unworthy worship, even from those with wealth and status, the ‘gentry’ and ‘nobility’. All are equal before God and the minister serves a higher Lord. What is interesting to me is that Herbert sees it as the Pastor’s responsibility for what goes on in the pew. Something to ponder…

(image is: ‘In Living Color’ by eye2eye)

CHAP. V. The Parsons Accessary Knowledges.

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THe Countrey Parson hath read the Fathers also, and the Schoolmen, and the later Writers, or a good proition of all, out of all which he hath compiled a book, and body of Divinity, which is the storehouse of his Sermons, and which he preacheth all his Life; but diversly clothed, illustrated, and inlarged. For though the world is full of such composures, yet every mans own is fittest, readyest, and most savory to him. Besides, this being to be done in his younger and preparatory times, it is an honest joy ever after to looke upon his well spent houres. This Body he made by way of expounding the Church Catechisme, to which all divinity may easily be reduced. For it being indifferent in it selfe to choose any Method, that is best to be chosen, of which there is likelyest to be most use. Now Catechizing being a work of singular, and admirable benefit to the Church of God, and a thing required under Canonicall obedience, the expounding of our Catechisme must needs be the most use- full forme. Yet hath the Parson, besides this laborious work, a slighter forme of Catechizing, fitter for country people; according as his audience is, so he useth one, or other; or somtimes both, if his audience be intermixed. He greatly esteemes also of cases of conscience, wherein he is much versed. And indeed, herein is the greatest ability of a Parson to lead his people exactly in the wayes of Truth, so that they neither decline to the right hand, nor to the left. Neither let any think this a slight thing. For every one hath not digested, when it is a sin to take something for mony lent, or when not; when it is a fault to discover anothers fault, or when not; when the affections of the soul in desiring and procuring increase of means, or honour, be a sin of covetousnes or ambition, and when not, when the appetites of the body in eating, drinking, sleep, and the pleasure that comes with sleep, be sins of gluttony, drunkenness, sloath, lust, and when not, and so in many circumstances of actions. Now if a shepherd know not which grass will bane, or which not, how is he fit to be a shepherd? Wherefore the Parson hath throughly canvassed al the particulars of humane actions, at least all those which he observeth are most incident to his Parish.

Old BOoks by deepsan

Herbert continues with what knowledge a parson needs to lead his flock. I love this suggestion of compiling a personal book of excerpts from others to use in teaching and preaching. This itself is a wonderful example of the paradox of our calling to hand on the universal, timeless message of the Gospel…yet through a person with unique interests, skills and voice. Wouldn’t that be a powerful exercise – sorting through the wealth of Christian literature and compiling a ‘storehouse’ of what speaks most powerfully to you?

The second thing I notice is that the message stays the same, we don’t have to keep revising every few years, we simply present the same message that has been handed down through the ages, but in different forms and with different illustrations. I mentioned in an earlier post, how I’ve tried to focus on the most basic meaning in a text, it has been good for me to drive deeper into these foundational matters and work more on presenting them clearly.

 He closes with a reminder that teaching on the basics of the faith is not trivial matter as well as the sharp comment that ‘if a shepherd know not which grass will bane, or which not, how is he fit to be a shepherd?’ I think there is a wealth of wisdom in that line.

 So what would be some of the excerpts that would be part of your own ‘storehouse’?

 (Photo ‘Old Books’ by deepsan)