After hospitality, Herbert turns to consider the way the pastor is to engage with poverty, especially within his own parish. It must be remembered of course that the seventeenth-century parish vicar was in a somewhat different social milieu than that in which today’s ministers find themselves. Herbert considers it incumbent on the vicar to ensure full employment in his patch, for example, and to ensure state legislation on the provision of welfare (the Poor Law) was followed and enforced.
Yet the underlying motive for the pastor’s actions in this area, and of all his benevolence, was to be theological. It ought to lead people to praise God more. So generosity would act as a visual aid to preaching. Indeed, a pastor’s charity was to be a sermon.
The pastor ought to give like a pastor, and not just like a government official. That is, he ought to link his material benevolence to spiritual aims and spiritual goals. Whether this would encourage people to be what later became known as “rice Christians” is an interesting point. But the challenge remains: how do we give generously and in a specifically Christian way?
CHAPTER 12
The Parson’s CharityThe country parson is full of charity; it is his predominant element. For many and wonderful things are spoken of you, O great virtue! To charity is given the covering of sins (1 Peter 4:8) and the forgiveness of sins (Matthew 6:14; Luke 7:47); the fulfilling of the Law (Romans 13:10); the life of faith (James 1:26); the blessings of this life (Proverbs 22:9; Psalm 41:2); and the reward of the next (Matthew 25:35). In brief, it is the body of religion (John 13:35) and the top of Christian virtues (1 Corinthians 13).
Wherefore all his works relish of charity. When he rises in the morning, he considers what good deeds he can do that day, and presently does them; counting that day lost, wherein he has not exercised his charity.
He first considers his own parish, and takes care that there be not a beggar or idle person in his parish, but that all be in a competent way of getting their living. This he effects either by bounty, or persuasion, or by Authority, making use of that excellent statute, which binds all parishes to maintain their own. If his parish be rich, he exacts this of them; if poor, and he able, he eases 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 denied his own inheritance.
But the parson having a double aim, and making a hook of his charity, causes them still to depend on him; and so by continual and fresh bounties, unexpected to them, but resolved to himself, he wins them to praise God more, to live more religiously, and to take more pains in their vocation, as not knowing when they shall be relieved; which otherwise they would reckon upon, and turn to idleness.
Besides this general provision, he has other times of opening his hand; as at great Festivals, and Communions; not suffering any that day that he receives, to want a good meal suiting to the joy 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 obtain his desire.
Yet in all his charity, he distinguishes, giving them most who live best, and take most pains, and are most charged. So is his charity in effect a sermon.
After the consideration of his own parish, he enlarges himself, if he be able, to the neighbourhood; for that also is some kind of obligation. So does 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 falsified, 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 blindness in the other; especially, since of the two commands, we are more enjoined to be charitable than wise.
But evident miseries have a natural privilege and exemption from all law. Whenever he 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 only, where they are only due. So does he 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.