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?).

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)

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.