Romance with a Happy Ending
April 03, 2020George Herbert |
Izaak Walton
(1593–1683). The Lives of John Donne and George Herbert.
Vol. 15, pp. 392-404 of
The Harvard Classics
"As a conqueror
enters a surprised city; love made such resolutions as neither party
was able to resist. She changed her name into Herbert the third day
after this first interview."
(George Herbert born
April 3, 1593.)
The
Life of Mr. George Herbert
I shall now proceed to his marriage;
in order to which, it will be convenient that I first give the reader
a short view of his person, and then an account of his wife, and of
some circumstances concerning both. He was for his person of a
stature inclining towards tallness; his body was very straight, and
so far from being cumbered with too much flesh, that he was lean to
an extremity. His aspect was cheerful, and his speech and motion did
both declare him a gentleman; for they were all so meek and obliging,
that they purchased love and respect from all that knew him.
These, and his other visible virtues,
begot him much love from a gentleman of a noble fortune, and a near
kinsman to his friend the Earl of Danby; namely, from Mr. Charles
Danvers of Bainton, in the county of Wilts, Esq. This Mr. Danvers,
having known him long, and familiarly, did so much affect him, that
he often and publicly declared a desire that Mr. Herbert would marry
any of his nine daughters,—for he had so many,—but rather his
daughter Jane than any other, because Jane was his beloved daughter.
And he had often said the same to Mr. Herbert himself; and that if he
could like her for a wife, and she him for a husband, Jane should
have a double blessing: and Mr. Danvers had so often said the like to
Jane, and so much commended Mr. Herbert to her, that Jane became so
much a platonic as to fall in love with Mr. Herbert unseen.
This was a fair preparation for a
marriage; but, alas! her father died before Mr. Herbert’s
retirement to Dauntsey: yet some friends to both parties procured
their meeting; at which time a mutual affection entered into both
their hearts, as a conqueror enters into a surprised city; and love
having got such possession, governed, and made there such laws and
resolutions as neither party was able to resist; insomuch, that she
changed her name into Herbert the third day after this first
interview.
This haste might in others be thought
a love-frenzy, or worse; but it was not, for they had wooed so like
princes, as to have select proxies; such as were true friends to both
parties, such as well understood Mr. Herbert’s and her temper of
mind, and also their estates, so well before this interview, that the
suddenness was justifiable by the strictest rules of prudence; and
the more, because it proved so happy to both parties; for the eternal
lover of mankind made them happy in each other’s mutual and equal
affections, and compliance; indeed, so happy, that there never was
any opposition betwixt them, unless it were a contest which should
most incline to a compliance with the other’s desires. And though
this begot, and continued in them, such a mutual love, and joy, and
content, as was no way defective; yet this mutual content, and love,
and joy, did receive a daily augmentation, by such daily obligingness
to each other, as still added such new affluences to the former
fullness of these divine souls, as was only improvable in heaven,
where they now enjoy it.
About three months after this
marriage, Dr. Curle, who was then Rector of Bemerton, in Wiltshire,
was made Bishop of Bath and Wells, and not long after translated to
Winchester, and by that means the presentation of a clerk to Bemerton
did not fall to the Earl of Pembroke,—who was the undoubted patron
of it,—but to the King, by reason of Dr. Curle’s advancement: but
Philip, then Earl of Pembroke,—for William was lately
dead—requested the King to bestow it upon his kinsman George
Herbert; and the King said, “Most willingly to Mr. Herbert, if it
be worth his acceptance;” and the Earl as willingly and suddenly
sent it him, without seeking. But though Mr. Herbert had formerly put
on a resolution for the clergy; yet, at receiving this presentation,
the apprehension of the last great account, that he was to make for
the cure of so many souls, made him fast and pray often, and consider
for not less than a month: in which time he had some resolutions to
decline both the priesthood and that living. And in this time of
considering, “he endured,” as he would often say, “such
spiritual conflicts as none can think, but only those that have
endured them.”
In the midst of these conflicts, his
old and dear friend, Mr. Arthur Woodnot, took a journey to salute him
at Bainton,—where he then was with his wife’s friends and
relations—and was joyful to be an eye-witness of his health and
happy marriage. And after they had rejoiced together some few days,
they took a journey to Wilton, the famous seat of the Earls of
Pembroke; at which time the King, the Earl, and the whole court were
there, or at Salisbury, which is near to it. And at this time Mr.
Herbert presented his thanks to the Earl for his presentation to
Bemerton, but had not yet resolved to accept it, and told him the
reason why: but that night, the Earl acquainted Dr. Laud, then Bishop
of London, and after Archbishop of Canterbury, with his kinsman’s
irresolution. And the Bishop did the next day so convince Mr. Herbert
that the refusal of it was sin, that a tailor was sent for to come
speedily from Salisbury to Wilton, to make measure, and make him
canonical clothes against next day; which the tailor did: and Mr.
Herbert being so habited, went with his presentation to the learned
Dr. Davenant, who was then Bishop of Salisbury, and he gave him
institution immediately,—for Mr. Herbert had been made deacon some
years before,—and he was also the same day—which was April 26th,
1630—inducted into the good, and more pleasant than healthful,
parsonage of Bemerton, which is a mile from Salisbury.
I have now brought him to the
parsonage of Bemerton, and to the thirty—sixth year of his age, and
must stop here, and bespeak the reader to prepare for an almost
incredible story, of the great sanctity of the short remainder of his
holy life; a life so full of charity, humility, and all Christian
virtues, that it deserves the eloquence of St. Chrysostom to commend
and declare it: a life, that if it were related by a pen like his,
there would then be no need for this age to look back into times past
for the examples of primitive piety; for they might be all found in
the life of George Herbert. But now, alas! who is fit to undertake
it? I confess I am not; and am not pleased with myself that I must;
and profess myself amazed when I consider how few of the clergy lived
like him then, and how many live so unlike him now. But it becomes
not me to censure: my design is rather to assure the reader that I
have used very great diligence to inform myself, that I might inform
him of the truth of what follows; and though I cannot adorn it with
eloquence, yet I will do it with sincerity.
When at his induction he was shut into
Bemerton Church, being left there alone to toll the bell,—as the
law requires him,—he stayed so much longer than an ordinary time,
before he returned to those friends that stayed expecting him at the
church door, that his friend Mr. Woodnot looked in at the church
window, and saw him lie prostrate on the ground before the altar; at
which time and place—as he after told Mr. Woodnot—he set some
rules to himself, for the future manage of his life; and then and
there made a vow to labour to keep them.
And the same night that he had his
induction, he said to Mr. Woodnot, “I now look back upon my
aspiring thoughts, and think myself more happy than if I had attained
what then I so ambitiously thirsted for. And I now can behold the
court with an impartial eye, and see plainly that it is made up of
fraud and titles, and flattery, and many other such empty, imaginary,
painted pleasures; pleasures that are so empty as not to satisfy when
they are enjoyed. But in God, and his service, is a fulness of all
joy and pleasure, and no satiety. And I will now use all my
endeavours to bring my relations and dependants to a love and
reliance on him, who never fails those that trust him. But above all,
I will be sure to live well, because the virtuous life of a clergyman
is the most powerful eloquence to persuade all that see it to
reverence and love, and at least to desire to live like him. And this
I will do, because I know we live in an age that hath more need of
good examples than precepts. And I beseech that God, who hath
honoured me so much as to call me to serve him at his altar, that as
by his special grace he hath put into my heart these good desires and
resolutions; so he will, by his assisting grace, give me ghostly
strength to bring the same to good effect. And I beseech him, that my
humble and charitable life may so win upon others, as to bring glory
to my Jesus, whom I have this day taken to be my master and governor;
and I am so proud of his service, that I will always observe, and
obey, and do his will; and always call him, Jesus my Master; and I
will always contemn my birth, or any title or dignity that can be
conferred upon me, when I shall compare them with my title of being a
priest, and serving at the altar of Jesus my Master.”
And that he did so may appear in many
parts of his book of Sacred Poems: especially in
that which he calls “The Odour.” In which he seems to rejoice in
the thoughts of that word Jesus, and say, that the adding these
words, my master, to it, and the often repetition of them, seemed to
perfume his mind, and leave an oriental fragnancy in his very breath.
And for his unforced choice to serve at God’s altar, he seems in
another place of his poems, “The Pearl” (Matt. xiii. 45, 46), to
rejoice and say: “He knew the ways of learning; knew what nature
does willingly, and what, when it is forced by fire; knew the ways of
honour, and when glory inclines the soul to noble expressions: knew
the court: knew the ways of pleasure, of love, of wit, of music, and
upon what terms he declined all these for the service of his master
Jesus”: and then concludes, saying:
That, through these
labyrinths, not my grovelling wit,
But thy
silk twist, let down from Heaven to me,
Did both conduct, and
teach me, how by it
To
climb to thee.
The third day after he was made Rector
of Bemerton, and had changed his sword and silk clothes into a
canonical coat, he returned so habited with his friend Mr. Woodnot to
Bainton; and immediately after he had seen and saluted his wife, he
said to her—“You are now a minister’s wife, and must now so far
forget your father’s house as not to claim a precedence of any of
your parishioners; for you are to know, that a priest’s wife can
challenge no precedence or place, but that which she purchases by her
obliging humility; and I am sure, places so purchased do best become
them. And let me tell you, that I am so good a herald, as to assure
you that this is truth.” And she was so meek a wife, as to assure
him, “it was no vexing news to her, and that he should see her
observe it with a cheerful willingness.” And, indeed, her unforced
humility, that humility that was in her so original, as to be born
with her, made her so happy as to do so; and her doing so begot her
an unfeigned love, and a serviceable respect from all that conversed
with her; and this love followed her in all places, as inseparably as
shadows follow substances in sunshine.
It was not many days before he
returned back to Bemerton, to view the church and repair the chancel:
and indeed to rebuild almost three parts of his house, which was
fallen down, or decayed by reason of his predecessor’s living at a
better parsonage-house; namely, at Minal, sixteen or twenty miles
from this place. At which time of Mr. Herbert’s coming alone to
Bemerton, there came to him a poor old woman, with an intent to
acquaint him with her necessitous condition, as also with some
troubles of her mind: but after she had spoke some few words to him,
she was surprised with a fear, and that begot a shortness of breath,
so that her spirits and speech failed her; which he perceiving, did
so compassionate her, and was so humble, that he took her by the
hand, and said, “Speak, good mother; be not afraid to speak to me;
for I am a man that will hear you with patience; and will relieve
your necessities too, if I be able: and this I will do willingly; and
therefore, mother, be not afraid to acquaint me with what you
desire.” After which comfortable speech, he again took her by the
hand, made her sit down by him, and understanding she was of his
parish, he told her “He would be acquainted with her, and take her
into his care.” And having with patience heard and understood her
wants,—and it is some relief for a poor body to be but heard with
patience,—he, like a Christian clergyman, comforted her by his meek
behaviour and counsel; but because that cost him nothing, he relieved
her with money too, and so sent her home with a cheerful heart,
praising God, and praying for him. Thus worthy, and—like David’s
blessed man—thus lowly, was Mr. George Herbert in his own eyes, and
thus lovely in the eyes of others.
At his return that night to his wife
at Bainton, he gave her an account of the passages betwixt him and
the poor woman; with which she was so affected, that she went next
day to Salisbury, and there bought a pair of blankets, and sent them
as a token of her love to the poor woman; and with them a message,
“that she would see and be acquainted with her, when her house was
built at Bemerton.”
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.
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The Parson arguing.
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The Parson on Sundays.
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The Parson condescending.
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The Parson praying.
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The Parson in his journey.
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The Parson preaching.
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The Parson in his mirth.
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The Parson’s charity.
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The Parson with his Church-wardens.
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The Parson comforting the sick.
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The Parson blessing the people.
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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.
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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—he 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.
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