There be many such passages both of him and his wife, of which some few will be related: but I shall first tell, that he hasted to get the parish church repaired; then to beautify the chapel, which stands near his house, — and that at his own great charge. He then proceeded to rebuild the greatest part of the parsonage-house, which he did also very completely, and at his own charge; and having done this good work, he caused these verses to be writ upon, or engraven in, the mantel of the chimney in his hall.
TO MY SUCCESSOR
If thou chance for to find
A new house to thy mind,
And built without thy cost;
Be good to the poor,
As God gives thee store,
And then my labour’s not lost.
We will now, by the reader’s favour, suppose him fixed at Bemerton, and grant him to have seen the church repaired, and the chapel belonging to it very decently adorned at his own great charge, — which is a real truth; — and having now fixed him there, I shall proceed to give an account of the rest of his behaviour, both to his parishioners, and those many others that knew and conversed with him.
Doubtless Mr. Herbert had considered, and given rules to himself for his Christian carriage both to God and man, before he entered into holy orders. And ’tis not unlike, but that he renewed those resolutions at his prostration before the holy altar, at his induction into the church of Bemerton: but as yet he was but a deacon, and therefore longed for the next ember-week, that he might be ordained priest, and made capable of administering both the sacraments. At which time the Reverend Dr. Humphrey Henchman, now Lord Bishop of London, — who does not mention him but with some veneration for his life and excellent learning, — tells me, “He laid his hand on Mr. Herbert’s head, and, alas! within less than three years lent his shoulder to carry his dear friend to his grave.”
And that Mr. Herbert might the better preserve those holy rules which such a priest as he intended to be ought to observe; and that time might not insensibly blot them out of his memory, but that the next year might show him his variations from this year’s resolutions; he therefore did set down his rules, then resolved upon, in that order as the world now sees them printed in a little book, called The Country Parson; in which some of his rules are:
The Parson’s knowledge. The Parson arguing.
The Parson on Sundays. The Parson condescending.
The Parson praying. The Parson in his journey.
The Parson preaching. The Parson in his mirth.
The Parson’s charity. The Parson with his Church-wardens.
The Parson comforting the sick. The Parson blessing the people.
And his behaviour towards God and man may be said to be a practical comment on these, and the other holy rules set down in that useful book: a book so full of plain, prudent, and useful rules, that that country parson that can spare twelve pence, and yet wants it, is scarce excusable; because it will both direct him what he ought to do, and convince him for not having done it.
At the death of Mr. Herbert this book fell into the hands of his friend Mr. Woodnot; and he commended it into the trusty hands of Mr. Barnabas Oley, who published it with a most conscientious and excellent preface; from which I have had some of those truths, that are related in this life of Mr. Herbert. The text of his first sermon was taken out of Solomon’s Proverbs, chap. iv. 23, and the words were, “Keep thy heart with all diligence.” In which first sermon he gave his parishioners many necessary, holy, safe rules for the discharge of a good conscience, both to God and man; and delivered his sermon after a most florid manner, both with great learning and eloquence; but, at the close of this sermon, told them, “That should not be his constant way of preaching; for since Almighty God does not intend to lead men to heaven by hard questions, he would not therefore fill their heads with unnecessary notions; but that, for their sakes, his language and his expressions should be more plain and practical in his future sermons.” And he then made it his humble request, “That they would be constant to the afternoon’s service, and catechising;” and showed them convincing reasons why he desired it; and his obliging example and persuasions brought them to a willing conformity to his desires.
The texts for all his future sermons — which God knows were not many — were constantly taken out of the gospel for the day; and he did as constantly declare why the Church did appoint that portion of scripture to be that day read; and in what manner the collect for every Sunday does refer to the gospel, or to the epistle then read to them; and, that they might pray with understanding, he did usually take occasion to explain, not only the collect for every particular Sunday, but the reasons of all the other collects and responses in our Church service; and made it appear to them that the whole service of the Church was a reasonable, and therefore an acceptable sacrifice to God: as namely, that we begin with “Confession of ourselves to be vile, miserable sinners;” and that we begin so, because, till we have confessed ourselves to be such, we are not capable of that mercy which we acknowledge we need, and pray for: but having, in the prayer of our Lord, begged pardon for those sins which we have confessed; and hoping, that as the priest hath declared our absolution, so by our public confession, and real repentance, we have obtained that pardon; then we dare and do proceed to beg of the Lord, “to open our lips, that our mouth may show forth his praise;” for till then we are neither able nor worthy to praise him. But this being supposed, we are then fit to say, “Glory be to the Father, and to the Son, and to the Holy Ghost;” and fit to proceed to a further service of our God, in the collects, and psalms, and lauds, that follow in the service.
And as to the psalms and lauds, he proceeded to inform them why they were so often, and some of them daily, repeated in our Church service; namely, the psalms every month, because they be an historical and thankful repetition of mercies past, and such a composition of prayers and praises, as ought to be repeated often, and publicly; for with such sacrifice God is honoured and well-pleased. This for the psalms.
And for the hymns and lauds appointed to be daily repeated or sung after the first and second lessons are read to the congregation; he proceeded to inform them, that it was most reasonable, after they have heard the will and goodness of God declared or preached by the priest in his reading the two chapters, that it was then a seasonable duty to rise up, and express their gratitude to Almighty God for those his mercies to them, and to all mankind; and then to say with the Blessed Virgin, “that their souls do magnify the Lord, and that their spirits do also rejoice in God their Saviour:” and that it was their duty also to rejoice with Simeon in his song, and say with him, “That their eyes have” also “seen their salvation;” for they have seen that salvation which was but prophesied till his time: and he then broke out into these expressions of joy that he did see it; but they live to see it daily in the history of it, and therefore ought daily to rejoice, and daily to offer up their sacrifices of praise to their God, for that particular mercy. A service, which is now the constant employment of that Blessed Virgin and Simeon, and all those blessed saints that are possessed of heaven: and where they are at this time interchangeably and constantly singing, “Holy, holy, holy, Lord God; glory be to God on high, and on earth peace.” And he taught them that to do this was an acceptable service to God, because the Prophet David says in his Psalms, “He that praiseth the Lord honoureth him.”
He made them to understand how happy they be that are freed from the encumbrances of that law which our forefathers groaned under: namely, from the legal sacrifices, and from the many ceremonies of the Levitical law; freed from circumcision, and from the strict observation of the Jewish Sabbath, and the like. And he made them know, that having received so many and great blessings, by being born since the days of our Saviour, it must be an acceptable sacrifice to Almighty God, for them to acknowledge those blessings daily, and stand up and worship, and say as Zacharias did, “Blessed be the Lord God of Israel, for he hath — in our days — visited and redeemed his people; and — h
e hath in our days — remembered, and showed that mercy, which by the mouth of the prophets he promised to our forefathers; and this he has done according to his holy covenant made with them.” And he made them to understand that we live to see and enjoy the benefit of it, in his birth, in his life, his passion, his resurrection, and ascension into heaven, where he now sits sensible of all our temptations and infirmities; and where he is at this present time making intercession for us, to his and our Father: and therefore they ought daily to express their public gratulations, and say daily with Zacharias, “Blessed be the Lord God of Israel, that hath thus visited and thus redeemed his people.” These were some of the reasons by which Mr. Herbert instructed his congregation for the use of the psalms and hymns appointed to be daily sung or said in the Church service.
He informed them also when the priest did pray only for the congregation, and not for himself; and when they did only pray for him; as namely, after the repetition of the creed before he proceeds to pray the Lord’s Prayer, or any of the appointed collects, the priest is directed to kneel down and pray for them, saying, “The Lord be with you;” and when they pray for him, saying, “And with thy spirit;” and then they join together in the following collects: and he assured them, that when there is such mutual love, and such joint prayers offered for each other, then the holy angels look down from heaven, and are ready to carry such charitable desires to God Almighty, and he is ready to receive them; and that a Christian congregation calling thus upon God with one heart, and one voice, and in one reverent and humble posture, looks as beautifully as Jerusalem, that is at peace with itself.
He instructed them also why the prayer of our Lord is prayed often in every full service of the Church; namely, at the conclusion of the several parts of that service; and prayed then, not only because it was composed and commanded by our Jesus that made it, but as a perfect pattern for our less perfect forms of prayer, and therefore fittest to sum up and conclude all our imperfect petitions.
He instructed them also, that as by the second commandment we are required not to bow down, or worship an idol, or false God; so, by the contrary rule, we are to bow down and kneel, or stand up and worship the true God. And he instructed them why the Church required the congregation to stand up at the repetition of the creeds; namely, because they thereby declare both their obedience to the Church, and an assent to that faith into which they had been baptized. And he taught them, that in that shorter creed or doxology, so often repeated daily, they also stood up to testify their belief to be, that “the God that they trusted in was one God, and three persons; the Father, the Son, and the Holy Ghost; to whom they and the priest gave glory.” And because there had been heretics that had denied some of those three persons to be God, therefore the congregation stood up and honoured him, by confessing and saying “It was so in the beginning, is now so, and shall ever be so, world without end.” And all gave their assent to this belief, by standing up and saying Amen.
He instructed them also what benefit they had by the Church’s appointing the celebration of holy-days and the excellent use of them, namely, that they were set apart for particular commemorations of particular mercies received from Almighty God; and — as Reverend Mr. Hooker says — to be the landmarks to distinguish times; for by them we are taught to take notice how time passes by us, and that we ought not to let the years pass without a celebration of praise for those mercies which those days give us occasion to remember, and therefore they were to note that the year is appointed to begin the 25th day of March; a day in which we commemorate the angel’s appearing to the Blessed Virgin, with the joyful tidings that “she should conceive and bear a son, that should be the redeemer of mankind.” And she did so forty weeks after this joyful salutation; namely, at our Christmas; a day in which we commemorate his birth with joy and praise: and that eight days after this happy birth we celebrate his circumcision; namely, in that which we call New Year’s day. And that, upon that day which we call Twelfth day, we commemorate the manifestation of the unsearchable riches of Jesus to the Gentiles: and that day we also celebrate the memory of his goodness in sending a star to guide the three wise men from the east to Bethlehem, that they might there worship, and present him with their oblation of gold, frankincense, and myrrh. And he — Mr. Herbert — instructed them that Jesus was forty days after his birth presented by his blessed mother in the temple; namely, on that day which we call “The Purification or the Blessed Virgin, Saint Mary.” And he instructed them that by the Lent-fast we imitate and commemorate our Saviour’s humiliation in fasting forty days; and that we ought to endeavour to be like him in purity: and that on Good Friday we commemorate and condole his crucifixion; and on Easter commemorate his glorious resurrection. And he taught them that after Jesus had manifested himself to his disciples to be “that Christ that was crucified, dead and buried;” and by his appearing and conversing with his disciples for the space of forty days after his resurrection, he then, and not will the, ascended into heaven in the sight of those disciples; namely, on that day which we call the ascension, or Holy Thursday. And that we then celebrate the performance of the promise which he made to his disciples at or before his ascension; namely, “that though he left them, yet he would send them the Holy Ghost to be their comforter;” and that he did so on that day which the Church calls Whitsunday. Thus the Church keeps an historical and circular commemoration of times, as they pass by us; of such times as ought to incline us to occasional praises, for the particular blessings which we do, or might receive, by those holy commemorations.
He made them know also why the Church hath appointed emberweeks; and to know the reason why the commandments, and the epistles and gospels, were to be read at the altar or communion table: why the priest was to pray the Litany kneeling; and why to pray some collects standing: and he gave them many other observations, fit for his plain congregation, but not fit for me now to mention; for I must set limits to my pen, and not make that a treatise which I intended to be a much shorter account than I have made it; but I have done, when I have told the reader that he was constant in catechising every Sunday in the afternoon, and that his catechising was after his second lesson, and in the pulpit; and that he never exceeded his half-hour, and was always so happy as to have an obedient and full congregation.
And to this I must add, that if he were at any time too zealous in his sermons, it was an reproving the indecencies of the people’s behaviour in the time of divine service; and of those ministers that huddle up the Church prayers, without a visible reverence and affection; namely, such as seemed to say the Lord’s Prayer or a collect in a breath. But for himself, his custom was to stop betwixt every collect, and give the people time to consider what they had prayed, and to force their desires affectionately to God, before he engaged them into new petitions.
And by this account of his diligence to make his parishioners understand what they prayed, and why they praised and adored their Creator, I hope I shall the more easily obtain the reader’s belief to the following account of Mr. Herbert’s own practice; which was to appear constantly with his wife and three nieces — the daughters of a deceased sister — and his whole family, twice every day at the Church prayers in the chapel, which does almost join his parsonage-house. And for the time of his appearing, it was strictly at the canonical hours of ten and four: and then and here he lifted up pure and charitable hands to God in the midst of the congregation. And he would joy to have spent that time in that place, where the honour of his master Jesus dwelleth; and there, by that inward devotion which he testified constantly by an humble behaviour and visible adoration, he, like Joshua, brought not only “his own household thus to serve the Lord;” but brought most of his parishioners, and many gentlemen in the neighbourhood, constantly to make a part of his congregation twice a day: and some of the meaner sort of his parish did so love and reverence Mr. Herbert, that they would let their plough rest when Mr. Herbert’s saint’s-bell rung to prayers, that they might also offer their devotions to God
with him; and would then return back to their plough. And his most holy life was such, that it begot such reverence to God, and to him, that they thought themselves the happier when they carried Mr. Herbert’s blessing back with them to their labour. Thus powerful was his reason and example to persuade others to a practical piety and devotion.
And his constant public prayers did never make him to neglect his own private devotions, nor those prayers that he thought himself bound to perform with his family, which always were a set form, and not long; and he did always conclude them with a collect which the Church hath appointed for the day or week. Thus he made every day’s sanctity a step towards that kingdom, where impurity cannot enter.
His chiefest recreation was music, in which heavenly art he was a most excellent master, and did himself compose many divine hymns and anthems, which he set and sung to his lute or viol: and though he was a lover of retiredness, yet his love to music was such, that he went usually twice every week, on certain appointed days, to the Cathedral Church in Salisbury; and at his return would say, “That his time spent in prayer, and cathedral-music, elevated his soul, and was his heaven upon earth.” But before his return thence to Bemerton, he would usually sing and play his part at an appointed private music-meeting; and, to justify this practice, he would often say, “Religion does not banish mirth, but only moderates and sets rules to it.”
And as his desire to enjoy his heaven upon earth drew him twice every week to Salisbury, so his walks thither were the occasion of many happy accidents to others; of which I will mention some few.
In one of his walks to Salisbury, he overtook a gentleman, that is still living in that city; and in their walk together, Mr. Herbert took a fair occasion to talk with him, and humbly begged to be excused, if he asked him some account of his faith; and said, “I do this the rather because though you are not of my parish, yet I receive tithe from you by the hand of your tenant; and, sir, I am the bolder to do it, because I know there be some sermon — bearers that be like those fishes that always live in salt water, and yet are always fresh.”
George Herbert- Collected Poetical Works Page 35
