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Chapter 37HerbertParson.1.37

CHAP. XXXVI. The Parson Blessing.

The Biblical Call to Bless

The parson laments the neglect of blessing among ministers and grounds its practice in the examples of Christ, the Apostles, and the Old Testament priesthood.

The Country Parson finds it strange that blessing the people is so little practiced among his fellow ministers, since he thinks it is not only a serious and reverent act but also a beneficial one. Those who don't practice it do so either out of fastidiousness, because they prefer worldly greetings, compliments, and forms of speech—a conformity and fashionableness so extremely unfitting for a minister that it deserves rebuke, not argument—or else because they think it empty and superfluous.1 But what the Apostles used so carefully in their writings—indeed, what our Savior himself used, Mark 10 16, cannot be vain and superfluous. But this was not unique to Christ or the Apostles alone, any more than being a spiritual father was reserved for them alone. And if earthly fathers bless their children, how much more may—and ought—spiritual fathers? Besides, the priests of the Old Testament were commanded to bless the people, and the form for it is prescribed, Numbers 6. 22–27. Now, as the Apostle argues in another case: if the ministry of condemnation blessed, how will the ministry of the Spirit not exceed it in blessing? Good Hannah found the fruit of this blessing and received it with great joy, 1 Sam.✦ 1. 18.✦ though it came from a man God had rejected—for it was not the person, but the priesthood, that blessed; so even bad priests may bless.2

The Power to Curse

Ministers possess not only the power to bless but also to curse, as shown by Elisha, Peter, and Paul, and this authority is rooted in Scripture.

Ministers do not have the power of blessing only, but of cursing as well. So in the Old Testament Elisha cursed the children, 2 Kin.✦3 2.✦ 24.✦ which, though our Savior reproved as unfitting for him personally—he who was to show complete humility before his Passion—he still allows in his Apostles.✦4 And therefore St. Peter used that fearful curse against Simon Magus, Acts 8. 18-25.✦ May your money perish with you—and the outcome confirmed it.5 So did St. Paul, 2 Timothy✦ 4. 14.✦ and 1 Timothy 1. 20.✦ Speaking of Alexander the coppersmith, who had opposed his preaching: "The Lord," he says, "reward him according to his works."✦

The Practice of Blessing

The parson explains the liturgical forms of blessing and cursing, distinguishes blessing from prayer, and urges ministers to practice blessing in conversation and letters.

And again, of Hymenaeus and Alexander he says he had handed them over to Satan, so that they might learn not to blaspheme. The forms of both blessing and cursing are set out in the Book of Common Prayer: the one in "The grace of our Lord Jesus Christ," and so on,6 and in "The peace of God," and so on. The other, in general, is in the Commination.7 Now blessing differs from prayer in assurance, because it is not done by way of request, but by way of confidence and power, effectively applying God's favor to the one blessed by bringing into play that dignity with which God has invested the priest, and by engaging God's own power and institution for a blessing.8 Ministers' own neglect of this duty has made the people neglect it too, so that they are so far from seeking this benefit from their spiritual father that they often leave church before he has blessed them.9 In the time of Popery, the priest's Benedicite and his holy water were valued far too highly; and now we have fallen to the exact opposite—even from superstition to coldness and atheism.10 But the Parson first values the gift in himself, and then teaches his parish to value it. And it's worth noticing that if a minister talks with an important person in the ordinary course of complimenting conversation, he'll be seen as just another flatterer; but if he often inserts a blessing when the other gives him a proper opportunity by saying something good, this unusual habit inspires reverence and makes him respected in line with his calling.11 The same should be observed in writing letters as well. To conclude, if everyone is to bless when the occasion arises, as we see in Romans✦ 12.✦ 14.✦ how much more those who are spiritual fathers?✦

Read the original English

THe Countrey Parson wonders, that Blessing the people is in so little use with his brethren: whereas he thinks it not onely a grave, and reverend thing, but a beneficial also. Those who use it not, do so either out of niceness, because they like the salutations, and complements, and formes of worldly language better; which conformity and fashionableness is so exceeding unbefitting a Minister, that it deserves reproof, not refutation: Or else, because they think it empty and superfluous. But that which the Apostles used so diligently in their writings, nay, which our Saviour himselfe used, Marke IO. 16, cannot bee vain and superfluous. But this was not proper to Christ, or the Apostles only, no more then to be a spirituall Father was appropriated to them. And if temporall Fathers bless their children, how much more may, and ought Spirituall Fathers? Besides, the Priests of the Old Testament were commanded to Blesse the people, and the forme thereof is prescribed, Numb. 6.

22-27. Now as the Apostle argues in another case; if the Ministration of condemnation did bless, how shall not the ministration of the spirit exceed in blessing? The fruit of this blessing good Hannah found, and received with great joy, I Sam. I. 18. though it came from a man disallowed by God: for it was not the person, but Priesthood, that blessed; so that even ill Priests may blesse. Neither have the Ministers power of Blessing only, but also of cursing. So in the Old TestamentElisha cursed the children, 2 Kin.

2. 24. which though our Saviour reproved as unfitting for his particular, who was to shew all humility before his Passion, yet he allows in his Apostles. And therfore St. Peter used that fearfull imprecation to Simon Magus, Act. 8. 18-25. Thy mony perish with thee: and the event confirmed it.

So did St. Paul, 2 Tim. 4. 14. and I Tim. I. 20. Speaking of Alexander the Coppersmith, who had withstood his preaching, The Lord (saith he) reward him according to his works.

And again, of Hymeneus and Alexander, he saith, he had delivered them to Satan, that they might learn not to Blaspheme. The formes both of Blessing, & cursing are expounded in the Common-Prayer-book: the one in, The Grace of our Lord Jesus Christ, &c. and: The Peace of God, &c. The other in generall, in the Commination. Now blessing differs from prayer, in assurance, because it is not performed by way of request, but of confidence, and power, effectually applying Gods favour to the blessed, by the interesting of that dignity wherewith God hath invested the Priest, and ingaging of Gods own power and institution for a blessing. The neglect of this duty in Ministers themselves, hath made the people also neglect it; so that they are so far from craving this benefit from their ghostly Father, that they oftentimes goe out of church, before he hath blessed them. In the time of Popery, the Priests Benedicite, and his holy water were over highly valued; and now we are fallen to the clean contrary, even from superstition to coldnes, and Atheism. But the Parson first values the gift in himself, and then teacheth his parish to value it.

And it is observable, that if a Minister talke with a great man in the ordinary course of complementing language, he shall be esteemed as ordinary complementers; but if he often interpose a Blessing, when the other gives him just opportunity, by speaking any good, this unusuall form begets a reverence, and makes him esteemed according to his Profession. The same is to be observed in writing Letters also. To conclude, if all men are to blesse upon occasion, as appears Rom. 12. 14. how much more those, who are spiritual Fathers?

Scripture echoes

  1. ↩1Sam.1.18 — And she said, 'Let your servant find favor in your eyes.' Then the woman went on her way and ate, and her face was no longer downcast.
  2. ↩1Sam.1.18 — And she said, 'Let your servant find favor in your eyes.' Then the woman went on her way and ate, and her face was no longer downcast.
  3. ↩2Kgs.2.24 — He turned around and looked at them, and he cursed them in the name of the LORD. Then two she-bears came out of the woods and mauled forty-two of the youths.
  4. ↩2Kgs.2.24 — He turned around and looked at them, and he cursed them in the name of the LORD. Then two she-bears came out of the woods and mauled forty-two of the youths.
  5. ↩2Kgs.2.24 — He turned around and looked at them, and he cursed them in the name of the LORD. Then two she-bears came out of the woods and mauled forty-two of the youths.
  6. ↩Luke.9.54-Luke.9.55 — When the disciples James and John saw this, they said, "Lord, do you want us to tell fire to come down from heaven and consume them?" Luke.9.55 — But He turned and rebuked them.
  7. ↩Acts.8.18-Acts.8.25 — Now when Simon saw that the Spirit was given through the laying on of the apostles' hands, he offered them money, Acts.8.19 — saying, 'Give me also this authority, so that on whomever I lay hands may receive the Holy Spirit.' Acts.8.20 — But Peter said to him, "May your money go with you to destruction, because you thought you could obtain the gift of God by means of money." Acts.8.21 — You have no part or share in this matter, for your heart is not right before God. Acts.8.22 — Repent, therefore, of this wickedness of yours, and pray to the Lord, that perhaps the intent of your heart may be forgiven you. Acts.8.23 — For I see that you are in the gall of bitterness and in the bond of unrighteousness. Acts.8.24 — But Simon answered and said, 'Pray to the Lord for me, so that nothing of what you have said may come upon me.' Acts.8.25 — So when they had testified and spoken the word of the Lord, they returned to Jerusalem, and were proclaiming the good news to many villages of the Samaritans.
  8. ↩2Tim.4.14 — Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds.
  9. ↩2Tim.4.14 — Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds.
  10. ↩1Tim.1.20 — Among whom are Hymenaeus and Alexander, whom I have handed over to Satan so that they may be taught not to blaspheme.
  11. ↩2Tim.4.14 — Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds.
  12. ↩Rom.12.14 — Bless those who persecute you; bless and do not curse.
  13. ↩Rom.12.14 — Bless those who persecute you; bless and do not curse.
  14. ↩Rom.12.14 — Bless those who persecute you; bless and do not curse.
  15. ↩Rom.12.14 — Bless those who persecute you; bless and do not curse.

Notes

  1. 1 ↩Source 'niceness' is early modern finickiness/over-refinement of taste, not kindness; rendered as 'fastidiousness'.
  2. 2 ↩Herbert's point is ex opere operato in the office: the blessing's force rests in the priesthood, not the personal worthiness of the priest (Eli as the 'disallowed' man).
  3. 3 ↩Source runs 'TestamentElisha' without a space; rendered as 'Testament Elisha'.
  4. 4 ↩“for his particular” rendered as “for him personally,” i.e. as unsuitable to Christ’s own person and vocation before the Passion, not as a general ban on apostolic cursing.
  5. 5 ↩Direct quote of Peter’s words in Acts 8:20; familiar KJV cadence retained for the imprecation itself.
  6. 6 ↩"Forms" here means the authorized fixed wordings of blessing and of cursing/commination in the Prayer Book, not bare styles of speech.
  7. 7 ↩"Commination" is the Prayer Book service of solemn warning and God's judgments against sin; kept as the proper liturgical title rather than paraphrased as a generic curse.
  8. 8 ↩Early modern "interesting of that dignity" means employing or asserting that office; rendered as "bringing into play that dignity." "Ingaging" is engaged/invoked.
  9. 9 ↩"Ghostly Father" means spiritual father (the parish priest); rendered as "spiritual father" to avoid the modern sense of "ghostly."
  10. 10 ↩"Popery" is Herbert's own polemical term for pre-Reformation/Roman practice and is retained rather than softened. "Benedicite" is kept as the Latin blessing formula he names.
  11. 11 ↩Early modern 'complementing/complementers' = complimentary social speech and those who trade in it (compliments), not 'completing.'

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