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sphere, of which travellers remark, that " it embel. lishes all objects by shewing them with clearness, which is the great point; for the use of style, as of glass, is only to see other things through; and therefore the clearest must be the best.”

The figurative language of the Holy Scripture having been always his favourite study ; after revolving the subject in his mind for many years, he drew up a course of Lectures, which were delivered at the parish Church of Nayland in Suffolk, in the year 1786; and, that they might not be confined to a corner, but that “ other cities also” might have the benefit of them, in the year following they were published for the edification of the Christian Church at large. The mode of interpretation here pursued, is what Christians knew and taught above a thousand years ago ; yet apprehensive that it might seem to be “ bringing many strange things to the ears of some people” in these days, he has been particularly careful to have the sanction of Scripture itself for every explanation he has adopted, that he might be able to say, “ thus it is written.” To compleat his plan, he had a supplemental discourse in reserve, which, knowing how “ unskilful some are in the word of righteousness, having need of milk and not of strong meat,” he did not print till several years after, and then with a desire that it should fall into the hands of those only, who were prepared, by what they had already seen in the other Lectures, to give it due consideration. The reflexion naturally suggested to the mind on reading this volume, is, that as the Author was diligent in all “ other branches of learning, so he seemed restless " in searching the scope and intention of God's Spirit “ revealed to mankind in the Scriptures. For the “ understanding of which, he seemed to be assisted

a undera It is the opinion of many eminent persons, well qualified to decide on the subject, that in the whole history of English Psalmody nothing has been produced superior to Mr. Jones's Composition, in four parts, which he adapted to the second metre of the 23d psalm (Old Version) and which, after the name of his favourite Saint, he called St. Stephen's Tune.

by the same Spirit with which they were written ; “ he that regardeth truth in the inward parts, making « him to understand wisdom secretly."

Music was the delight of his soul, and he was a Master of it. He understood both Theory and Practice. His Treatise on the Art of Music is reckoned to display a profound knowledge of the subject, and his Coinpositions, a morning and evening Cathedral Sera vice, ten Church Pieces for the Organ, with four Anthems in score for the use of the Church of Nayland, are greatly admired, as of the old school, in the true classical style. His instruments were all tuned to the glory of God, “ to sing praises to his name, to tell of his loving kindness early in the morning, and of his truth in the night season.” And herein he was gratified at Nayland to the desire of his heart. The Church, which is an elegant Gothic building, wanted nothing, he thought, but an Organ, to make it compleat for worshipping God in the beauty of holiness. By the concurrent assistance of some good friends, who were ever ready to promote his laudable designs, it was accomplished; he was indulged in his pious wish ; and in the holy services of the Church, he “ rejoiced at the sound of the Organ." In a Sera mon on the nature and excellence of Music, preached at the apening of the new Organ in 1787, he observes, " When we consider the performance of sacred Music as a duty, much is to be learned from it. If music “ is a gift of God to us for our good, it ought to be “ used as such for the improvement of the under“ standing, and the advancement of devotion. All

our Church Music tends to keep up our acquaint“ance with the Psalms, those divine compositions, of « which none can feel the sense, as music makes “ them feel it, without being edified. The sacred “ harp of David will still have the effect it once had “ upon Saul; it will quiet the disorders of the mind, “ and drive away the enemies of our peace.”

66 Suffer little children to come unto me (says the compassionate Saviour of mankind) and forbid them not.” After the example of his blessed Master, the Minister of Nayland was ever anxious to receive little children under his care, and “ train them up in the way wherein they should go.” He well knew how to adapt his instructions to the understanding of his young disciples, and took peculiar pleasure in the exercise of this branch of his pastoral office.--" Feed my lambs.”—He taught them privately at his own house, and publicly in the Church ; and his catechetical lectures, which were plain, and adapted to the capacities of the children, were admirably calculated for the edification of those of riper years. And whereas didactic discourses are for the most part dry and tedious, he had the successful art of engaging attention by making them animated and interesting. Having been long persuaded of the great importance of uniformity in worship amongst christians, and having observed the many evil consequences of nonconformity, he was particularly careful to instruct his young pupils in the nature of the Church, and convince thein betimes of the heinousness of the sin of

schisın.

schism. In the preface to his Essay on the Church, printed in 1787, and since admitted, on the motion of Bishop Horsley, (than whom no man could better estimate its merits and its usefulness) at a meeting of the Society for promoting Christian Knowledge, into their list of books, he says, he was led to the subject by the accident of his being at that time the only sunday schoolmaster in the place. A fortunate accident for the parish and the public, that gave rise to so excellent a treatise! And though there is no reason that the Minister of the parish should himself be the sunday schoolmaster; it were to be wished that all such schools were under his inspection and management. For as it pleases God, in the course of his dispensations, to bring good out of evil, so it is the province of the adversary of mankind to bring evil out of good, and there is much cause to apprehend, that without great circumspection on the part of our governors in church and state, the institution of sunday schools, considered at first with satisfaction as a step to national reformation, will be made subservient to the purposes of schism and sedition-- and what was intended for our welfare be an occasion of falling.' In his little volume called the Book of Nature, this diligent“ instructor of babes” teaches them in the most pleasing and convincing manner, in a new language, as it were, by things instead of words, to “ know the scriptures, which are able to make them wise unto salvation, through faith, which is in Christ Jesus ;” and in the Churchman's Catechism, he prepares them to keep “ the unity of the Spirit in the bond of peace,” by giving them just notions of the Christian Church, and instilling into their tender minds the necessity of continuing in its communion for the pre1

servation

servation of that charity, which is the end of the commandment. A doctrine, the more earnestly to be insisted on in these days of wild disorder and confusion, when schisin is accounted no sin, and to “ hear the church,” no duty. However spiritual some may think themselves, in separating from the church, or in causing divisions in it, the Apostle declares they are carnal: “ For whereas there is among you envying and strife and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul, and another, I am of Apollos, are ye not carnal ?And let it be remembered, that Satan is no less Satan, when“ transformed into an Angel of light," than when he appears in his own proper character. On the question being asked by one who had heard of the zeal and diligence of this good man, what “ profit he had of all his labour,” the Curate, his worthy successor at Nayland, who blest the day that first introduced him to the acquaintance of Mr. Jones, replied, “ much every way,” for besides knowing that “ his labour was not in vain in the Lord,” he had the comfort to find, it was not in vain among his parishioners, the good effects of his ministry being visible in their lives and conversations. At his first coming among them, the Communicants were few, which was matter of grief to him ; but by exerting himself, both in the pulpit and out of it, “ by precept upon precept, line upon line, here a little and there a little,” he gradually affected a reformation, and the Sacrament was afterwards well attended.--Happy Shepherd, who can say, at the head of his flock, in the great day of account, Behold I and the sheep whom thou hast given me, and not one of them is lost through my ne

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