[Transcriber's Notes: Irregularities in spelling have been maintained,
as did the typesetters when setting the numerous correspondences.
The typesetting on this was poor, especially with respect to
punctuation.
Due to the number of tables, this file would read better in a monospaced
font.
Italics are designated with "_", small caps "=", bold "+".]
THE
BAPTIST MAGAZINE.
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JUNE, 1835.
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MEMOIR OF MR. ISAAC WYKE, LATE OF ABERGAVENNY.
=Mr. Isaac Wyke=, surgeon, late of Abergavenny, was born at Leominster,
July 25th, 1770. His parents were pious members of the Baptist Church in
that town, then under the pastoral care of the late Rev. Joshua Thomas.
They, therefore, led him in early life to attend on the ministry of
their worthy pastor, and trained him up in the nurture and admonition of
the Lord. Thus privileged, the importance of religion was often pressed
on his attention, and its excellence presented to his view; and he was
thereby preserved from many of the snares, the follies, and the sins
into which young persons, less favourably circumstanced, are often
hurried.
It was not, however, till his sixteenth year, that he appeared to be
truly renewed by the grace of God. Then he manifestly became a new
creature in Christ Jesus. With his whole heart he now devoted himself
to the Lord, was baptized by Mr. Thomas, and received into the church.
His subsequent disposition and conduct fully confirmed the sincerity of
his profession, adorned the doctrine of God our Saviour, and greatly
endeared him to his pastor and fellow-members. The lively zeal he
manifested in the prosperity of the church, his increasing spirituality,
and his active diligence in promoting its interests, soon induced his
brethren to choose him to the office of deacon, in connexion with his
pious father, who had been previously called by the church to that
important office. Instead, however, of being unduly elevated with the
honour of the post assigned him, his mind was solemnly impressed with
a sense of its responsibility. With deep humility, therefore,
faithfulness, and zeal, he applied himself to the discharge of its
duties, to the full satisfaction of his brethren, and the manifest
promotion of the peace and prosperity of the church, throughout the
several years of his subsequent residence in Leominster.
In February, 1803, as directed by Divine Providence, he removed with
his family to Abergavenny, where he spent the remainder of his life.
Here a new sphere was presented to engage his active zeal. Many were his
efforts to do good, nor were those efforts vain. In April, 1807, he and
Mrs. W. (his now surviving widow), with three other persons, were formed
into the first English Baptist Church, in Abergavenny; the Rev. M.
Thomas, who had recently resigned his charge at Ryeford, being pastor,
and Mr. Wyke, deacon--a feeble, but devoted band. His active zeal,
pecuniary contributions, and strenuous efforts were put under cheerful
requisition to foster this infant cause; and, through the blessing of
heaven, sinners were successively converted, and the church was edified
and increased. Mr. Wyke continued an honourable member and deacon of
this church about twenty years.
In 1827, however, he and Mrs. Wyke, with several other members, withdrew
from it; when they met for worship in a meeting-house which was kindly
lent them in another part of the town. Soon afterwards, circumstances
transpired that induced them to withdraw from this place also; and to
commence, in Lion Street, the bold undertaking of erecting a new house
for the worship of God. Mr. W. took the whole responsibility on himself;
and in July, 1828, a neat, substantial, and commodious meeting-house,
with suitable vestry and burial-ground, was completed. The Rev. Dr.
Steadman, of Bradford, who had been intimately acquainted with Mr. Wyke
from his earliest days, and the Rev. J. Edwards, now of Nottingham, a
native of Abergavenny, preached at the opening; and on the following
Lord's-day, a church of seventeen persons was organised, Mr. W. set
apart to the office of deacon, and the Lord's Supper administered by Dr.
Steadman. The property was invested in trust for the public; a mortgage
of £200 only being left on it; and with the exception of this sum, the
whole expense incurred was generously liquidated by Mr. Wyke. Long as
our worthy friend retained any capability of effort, he laid himself out
to promote this interest; and both the material building, and the
spiritual house, here cemented in Christian love, present a striking
monument of his liberality, and strenuous exertions to promote the cause
of his God and Saviour.
His religion was evidently the effect of genuine principle; of principle
the most salutary in its influence on his own mind, and therefore
practically exemplified in all the lovely graces that beautify and
adorn the Christian character. His religious sentiments were truly
evangelical. Guided by heaven's bright lamp of inspired truth, he
steered with the utmost caution the middle course, between the high
daring of Antinomian presumption on the one hand, and the delusive
quicksands of Arminian legality on the other. Christ to him was the
Alpha and Omega. The doctrines of grace he contemplated, not with a mere
speculative faith, or as so many propositions to constrain the cold
assent of his understanding; but as the wonderful disclosure of the
unutterable grace of God, giving life as well as light to the soul. The
cross of Christ was his ever favourite theme; and when listening to
discourses that strikingly portrayed the contrast of the moral
wretchedness of man, and the unparalleled love of God his Saviour, the
most intense interest was plainly pictured on his countenance; the
delight that pervaded his bosom constrained him to look around on his
fellow-worshippers with beaming eyes, that seemed to say to them, "See
how he loved us!" while his whole soul was manifestly absorbed in
wonder, love, and praise.
Actuated by such views and feelings, as well as by a warm desire to do
good, he preached occasionally for many years; principally in destitute
villages, where, but for his disinterested efforts, there would have
been no vision to direct perishing sinners to the Saviour; but often
also, with disinterested kindness for his own and other stated pastors,
whenever his services were called for. The reputation of his character
and the loveliness of his example, as well as his mental treasure of
human and divine knowledge, secured him the most candid attention, and
gave an interesting and edifying charm to his discourses. While he
pointed to heaven, he also himself led the way.
His profession of religion, extended as it was, to nearly half a
century, was remarkable for its uniform consistency and unfailing
constancy. As the disciple of Jesus, he was spiritual, humble, and
zealous. In his official capacity in the church, he was watchful,
diligent, and active; condescending, affectionate, and kind to the
poorest of the flock; loving to all his brethren, and much beloved by
them. In all the relations of life he sustained, whether as a husband,
parent, friend, or neighbour, the excellencies of his religion were
developed with more than common lustre; and secured to him a
well-deserved reputation, a most profound respect. That he had his
imperfections we readily admit; and if, as astronomers inform us, there
are dark spots even on the sun in the heavens, no wonder that feeble
creatures, dwelling in dust, should present some shades of infirmity.
But yet as the sun of nature, in spite of his spots, pours a constant
flood of refulgent light upon surrounding worlds, so our esteemed
friend, notwithstanding some manifest imperfections, presented to all
who encircled him the light of an eminent example of religion, in the
unyielding integrity of its principles, and in all the amiable
loveliness of its practice. Through the grace of God which was bestowed
upon him, his path was truly as the shining light, which shineth more
and more to the perfect day.
Here, however, he had no continuing city, and at length the time of his
departure hence drew near. A paralytic stroke, in 1824, had admonished
him of his approaching change. Though from that seizure he was soon, in
part, mercifully recovered, and was still in a good degree active and
useful; yet his mental powers then received a shock, in consequence of
which they gradually became still more and more impaired; so that for
the three or four last years of his life, his intellect resembled a
magnificent structure, fallen and in ruins. As long, however, as any
capability remained, he continued to attend the house of God with the
liveliest interest; and for a long time was conveyed to it, when much
enfeebled, in a Bath chair. He had the happiness of seeing the last of
his children received into the church, on profession of repentance
towards God, and faith in our Lord Jesus Christ. The last time he ever
attended on the public means of grace, was with much difficulty, in
October, 1833, when his youngest son was baptized; and it was to him a
most sacred season of unspeakable delight and joy. From this time he
continued in a very feeble state, both of mind and body, though without
much suffering; till Monday, 28th July last, when he was assailed with
the illness, that quickly manifested itself to be the harbinger of
death. The conflict, however, was short, for on the following Sabbath
evening, Aug. 3rd, 1834, he was released, and his emancipated spirit
took its soaring flight to his long desired and eternal rest. "Precious
in the sight of the Lord is the death of his saints." His remains were
interred on the following Thursday, by the Rev. John Campbell, pastor of
the church in Lion Street, who delivered an interesting, appropriate,
and solemn address on the occasion. On the following Lord's-day, Aug.
10th, Mr. Williams of Ryeford preached his funeral discourse, from
Isaiah lvii. 1, 2.
May all who read this memoir be followers of our deceased brother, as
he was of Christ!
W. W. R.
THE CHRISTIAN ARMOUR.
THE GIRDLE.
_To the Editor of the Baptist Magazine._
=Amongst= other predictions of the Messiah's character and fitness for
the offices which he had undertaken, we read, Isa. xi. 5, that
"righteousness should be the girdle of his loins, and faithfulness the
girdle of his reins:" and the apostle reminds us that, if we would
profit by the example of the Captain of our salvation, and the armour
which he hath provided for us, we must have our loins girt about with
truth. The girdle was used chiefly to strengthen the loins, but was also
of great service in uniting the different parts of the armour compactly
together. If a body be loaded with armour hanging loosely, many wounds
may be inflicted, unless they are fastened together by the belt or
girdle: so the Christian's graces may prove insufficient to preserve or
fortify him, unless compacted by the girdle of sincerity.
As the apostle had directed the posture in which the Christian should
maintain the fight, so he exhorts them to gird the loins, as the seat
of bodily strength, which we are to understand spiritually, as "the
loins of the mind," (1 Peter i. 13,) to be girt about with truth.
=Truth= may be considered as opposed to error, or to insincerity; and as
characterizing man's creed, or his conduct. There is truth in doctrine,
and truth in duty; truth in principle, and truth in practice; and the
_Christian soldier_ is supposed to possess all these. We regard it here
as synonymous with sincerity, and corresponding with the exhortation
of Joshua to the chosen tribes: "Serve the Lord in _sincerity_ and
_truth_;" and of the apostle to the Corinthians: "Keep the feast with
the unleavened bread of _sincerity_ and _truth_." In like manner we
are to enter on the conflict with our spiritual adversaries with the
utmost integrity, otherwise the greatest advantages will prove utterly
unavailable. Christian sincerity is too generally considered as nothing
more than _good intention_, which may exist with great error in
doctrine, and evil in practice; and has been found in the superstitious
bigot, and the blood thirsty persecutor.
But the sincerity required in a good soldier of Jesus Christ, implies
an _honest endeavour to understand the will of God; a prompt obedience
to the word of command; and an entire devotion to the cause of truth
and righteousness_.
Sincerity may consist with very defective views of divine truth; but it
will not consist with allowed deviations from truth or duty. The wisdom
that is from above is "without partiality and without hypocrisy." It is
allowed, that Paul, before his conversion, "_verily thought_ that he
_ought_ to do many things against the name of Jesus;" but it does not
appear that he took pains to examine the claims of Christianity as he
might have done; and, but for the abounding mercy of God through Christ,
his ignorance and unbelief would have formed no cloak for his sin. It
could not be for want of opportunity that he did not attend the ministry
of Christ himself. Why did he not first search the Scriptures as the
Bereans did, to see whether things were as the apostles affirmed them to
be? Nathanael of Galilee was the subject of a popular prejudice when he
said, with an air of indifference and distrust, "Can any good thing come
out of Nazareth?" Yet he went to examine for himself; and when he saw,
he believed with the heart, and confessed with the mouth, and obtained
that honourable testimony that he was "an Israelite indeed, in whom
there was no guile."
Nor is it less essential to sincerity that the soldier yield a prompt
obedience to the word of command. No intelligence, nor skill in armour,
will make up for the want of integrity manifested by the disobedient.
Who does not see the insincerity of those Jews who, it is said, believed
in Christ, but were afraid to confess Him? Or of that amiable youth who
turned back from following Him, rather than part with his possessions?
Or of him who would follow Christ, but must wait for the death of his
father? Or those to whom He said, with a degree of severity not usual
with the Saviour, "Why call ye me Lord, Lord, and do not the things that
I say?" but added, "Then are ye my disciples indeed, when ye do
whatsoever I command you."
The sincerity of Paul, when converted, was evident to all, and remains
as a model for every honest-hearted inquirer. Observe, how inquisitive!
"Lord, what wilt thou have me to do?" What resolution to obey!
"Immediately I conferred not with flesh and blood." And what
perseverance! "What mean ye, to weep and break my heart? I am ready, not
only to be bound, but to die at Jerusalem, for the name of the Lord
Jesus." This decision of character cleared his course, and brought other
disciples to a better mind; for it is added, "When he would not be
persuaded, they ceased, saying, The will of the Lord be done!"
In the same interesting character we have exemplified that entire
devotion of heart and life which demonstrated the sincerity of his
profession, the purity of his motives, and the strength of his
attachment to the Author and Finisher of his faith.
On no occasion did he discover the feebleness usually attendant upon a
divided heart, or the selfish pride which, under the garb of zeal for
God, so often seeks its own glory:--not like Jehu, who, it is admitted,
exterminated the family of Ahab at the command of God, yet was actuated
by a spirit of vain-glory; and as what he did was not to please God,
so the ambitious cruelty from which he acted was avenged on his
posterity:--not as the Jews, who, in keeping religious fasts and feasts,
did it to themselves and not to God. The apostles could say, "Whether
we live, we live to the Lord; and whether we die, we die to the Lord."
So that the one universal rule of action which gave simplicity to
their aim and unity to their efforts, was, "Whether we eat, or drink,
or whatever we do, we should do all to the glory of God."
From the important nature of this branch of armour, we may infer its
extensive usefulness.
To compact together the various graces of the Spirit; and to strengthen
the soul under great and long-continued conflicts. Thus the Lord
strengthened David, and prepared him for conflict, Ps. xviii. 39: "Thou
hast girded me with strength to the battle." Alluding to this, he
expected preservation in the evil day, Ps. xxv. 21: "Let integrity and
uprightness preserve me." In prophesying of the Messiah, he employs a
similar expression, Ps. cxiii. 1: "The Lord is clothed with strength,
wherewith He hath girded himself."
The worth of this may be learned by the want of it. How many "faint in
the day of adversity," showing that "their strength is small!" For want
of this, Peter and Luke were carried away with dissimulation; and were
recovered by means of a painful exposure, and public rebuke.
Through insincerity the children of Judah carrying bows turned back in
the day of battle; and Demas forsook the apostles, and returned to the
bosom of the world. Unhappy man! For a time he appeared to give up earth
for the hope of heaven, then turned from the holy commandment for the
sake of the world; and, for aught that appears, was finally cast away!
Contrast with these, others, fighting under the same banners, and who
contended against similar foes, but were by nature equally insufficient
of themselves; yet these were sincere, girded with truth. Behold Daniel
and his three noble associates, who would neither relinquish, nor defer,
nor even conceal their religion, but presented a firm crest to the
insulting foe; and, having faith unfeigned, love without dissimulation,
and a spirit without guile, no poisoned arrows could pierce them, no
furious threatenings could divert them; and when they had passed through
the furnace, "their clothes did not so much as smell of the fire." In
like manner the apostles could say in the midst of much tribulation,
"Our rejoicing is this, the testimony of our conscience, that in
simplicity and _godly sincerity_, not with fleshly wisdom, but by the
grace of God, we have had our conversation in the world." Let every
Christian soldier have "_his loins girt about with truth_," and "_the
feeble shall be as David, and David as an angel of God!_"
_Clapham._ J. E.
THE LATE CHRISTOPHER SMART.
_To the Editor of the Baptist Magazine._
=A writer= in the April Number of your Miscellany, influenced by the
genius displayed in the verses of Mr. Smart therein quoted, requested to
learn more of the history of the poet. If the following particulars are
considered worthy of insertion, I will also offer for your future pages
the biography of another literary character. The present narrative of
the incidents in the life of Mr. Christopher Smart presents a great mind
under the influence of a common but dangerous evil, and displays
powerful arguments to call off the Christian from that pernicious habit
which brought ruin on him. This will be seen in the sequel.
=Christopher Smart= was born at Shipbourne, in Kent, April 11, 1722. His
father was possessed of almost £300 a year, from an estate in that
neighbourhood. His mother was a Miss Gilpin, of the family of the
celebrated reformer, Bernard Gilpin, by the father's side. His
grandfather had been a prebendary of Durham, in the reign of Charles I.,
and was accounted by the puritan party as the proto-martyr in their
cause, having been degraded and deprived of all his ecclesiastical
preferments, fined £500, and imprisoned eleven years. When restored to
liberty by the parliament, he appeared as a witness against Archbishop
Laud: the libel for which he suffered was written in Latin verse, and
was published in 1643.
The family estate at Shipbourne was, at the death of his father, sold at
a considerable loss to pay his debts, and the widow and family were thus
left destitute. His father was a man of liberal education, and probably
communicated to his son a taste for literature; and to the same source
may possibly be ascribed that train of pious reflections which appeared
so conspicuous in many of his poetical pieces.
Smart was born earlier than the usual period of gestation, which might
occasion a tenderness of constitution. His taste for poetry is said to
have appeared when he was only four years old, in an extempore effusion
which has not been preserved, but which is said to have indicated a
relish for verse, and an ear for numbers. He was educated at Maidstone
until he was eleven years old, at which time his father died, and his
mother was induced to send him to Durham, where he might enjoy the
advantages of a good school, change of air, and, what in his
circumstances became desirable, the notice and protection of his
father's relations.
Young Smart was cordially received at Raby Castle by Lord Barnard, and
also obtained the friendship of the Hon. Mrs. Hope, and the more
substantial patronage of the Duchess of Cleveland, who allowed him £40 a
year until her death in 1742. It was probably owing to the liberality of
Lord Barnard that, after he had acquired very considerable reputation at
Durham School, he was sent to Cambridge in his seventeenth year, and
admitted at Pembroke Hall October 30, 1739.
At college he was much more distinguished for his poetical effort and
classical taste, than for an ambition to excel in the usual routine of
academical studies, and soon became a favourite with such of his
contemporaries as were gay and licentious. His imprudence involved him
in difficulties; and his difficulties, not being quickly removed,
induced an habitual neglect of pecuniary matters, which adhered to him
throughout life. His pursuit of convivial enjoyments, and frequent
excess, formed the chief blot in his character.
In 1743 he was admitted to the degree of Bachelor of Arts: and July 3,
1745, was elected a fellow of Pembroke Hall. In 1747 he took the degree
of Master of Arts, and became a candidate for the Seatonian prize,
which was actually adjudged to him for five years, four of them in
succession.[A] It is probable that he might have succeeded in the year
that he failed, but his thoughts had been diverted from close attention
by an important change in his situation.
[Footnote A: The subjects of these poems were: "The Eternity--the
Immensity--the Omniscience--the Power--and the Goodness of the Supreme
Being." They were severally published from the year 1750 to 1756.]
In 1753 he quitted college, on his marriage with Miss Ann Maria Carnan,
the daughter, by a former husband, of Mary, wife of Mr. John Newbery,
the bookseller, of St. Paul's Church-yard.
Smart's pleasing manners, and generally inoffensive conduct, procured
him the friendship of Dr. Johnson, Garrick, Dr. James, Dr. Burney, and
other literary men of eminence. The friendship of these scholars, and of
Lord Delaval, to whom Smart had been private tutor, were of great use to
him when in distress. Dr. Johnson manifested much sympathy for poor
Smart, and in a time of need promptly lent him his aid. The notices of
this feeling in Boswell's Life of Johnson are very interesting; but with
all literary men our poet was not in harmony, for so much rancour was
manifested between Smart and Sir John Hill, that the former began a work
entitled _Hilliad_, and the latter was equally pugnacious in a
periodical, entitled _Smartiad_. Smart was injured by this war of
obloquy with one, whom to conquer was to exceed in the worst part of his
character. Hill was a compiler of books and a hackneyed practitioner in
the arts of that profession. He was beneath the notice of Smart. "The
Hilliad," which is perhaps one of the most bitter satires ever
published, would afford a very unfavourable opinion of our author's
character, had it not been an attack on a man who had rendered himself
ridiculous and contemptible by practising with unblushing effrontery
every species of literary and medical quackery.
In 1754 was published his "Hymn to the Supreme Being," written on his
recovery from a dangerous fit of illness _brought on by intemperance_.
This illness continued through 1755, and part of 1756. Who can think of
the benumbing and debasing effect of spirits, and not shudder at the
apathy with which the practice is viewed? He could write a Hymn of
Gratitude to the Supreme Being, and yet not discover the cause of his
illness, and depart from the practice. The constitution of Mr. Smart
required the utmost care. His mind was easily excited. His disposition
was naturally amiable and placid, but the use of spirits created so much
mental irritability upon an imagination uncommonly fervid, that his
powers gave way, and produced strange alienation of mind; and ignorant
that the use of spirits thus withered and morbidly inflamed his powers,
he sought assistance from the destroying enemy, and at last his
paroxysms became so violent and continued, as to render confinement
necessary. In this melancholy state, his family (for he had now two
children) must have been much embarrassed in their circumstances, but
for the kind friendship and assistance of Mr. Newbery. Many others were
forward to assist; and particularly Dr. Samuel Johnson.
Your readers, Mr. Editor, after perusing this sketch of Mr. Smart's
history, will doubtless be gratified by the account which Mr. Boswell
narrates of a conversation with Dr. Johnson on the case of Smart. The
Doctor observes:
"Madness frequently discovers itself merely by unnecessary deviation
from the usual modes of the world. My poor friend Smart showed the
disturbance of his mind by falling upon his knees, and saying his
prayers, in the street, or in any other unusual place. Now although,
rationally speaking, it is greater madness not to pray at all, than
to pray as Smart did, I am afraid there are so many who do not pray,
that their understanding is not called in question. Concerning this
unfortunate poet, Christopher Smart, who was confined in a madhouse,
he had, at another time, the following conversation with Dr. Burney:
Burney--'How does poor Smart do, Sir? is he likely to recover?'
Johnson--'It seems as if his mind had ceased to struggle with the
disease; for he grows fat upon it.' Burney--'Perhaps, Sir, that may
be from want of exercise?' Johnson--'No, Sir; he has partly as much
exercise as he used to have; for he digs in the garden. Indeed,
before his confinement, he used for exercise to walk to the
alehouse; but he was carried back again. I did not think he ought to
be shut up. His infirmities were not noxious to society. He insisted
on people praying with him; and I'd as lief pray with Kit Smart as
any one else.'"--_Boswell's Life of Johnson_, Page 349, vol. i.,
Edit. 1822, 8vo.
After his recovery, which was, as it appears by his conduct, not quite
complete, he joined with Rolt, to write for a Magazine published by
Gardner,[A] which continued only two years. The contract was for
ninety-nine years, and Smart and Rolt were to have a third of the
profits. Dr. Johnson, with a friendly feeling, wrote some articles.
[Footnote A: Mr. Henry Gardner, whom the writer of this note knew
well, lived at the corner of Melford Lane, in the Strand. He was a
shrewd man, and probably made the contract for ninety-nine years to
bind the services of two irregular men.]
Smart's madness, according to Dr. Johnson's account, discovered itself
chiefly in unnecessary deviations from the usual modes of the world, in
things that are not improper in themselves. He would fall upon his knees
and say his prayers in the street, or in any unusual place, and insisted
on people praying with him. These were regarded as the vagaries of an
eccentric man, and not hallucinations of the mind arising from the
effects of stimulating drinks; but some were wiser, and placed him in
confinement, "to give his constitution a chance of recovering from the
effects of intemperance." When his mind appeared to be in some measure
restored, he took a pleasant lodging near St. James's Park, and
conducted his affairs for some time with prudence. He was maintained
partly by his literary occupations, and partly by the generosity of his
friends, receiving, among other benefactions, £50 a year from the
treasury, but by whose interest this favour was obtained is not known.
In 1757 he published "A Prose Translation of the Works of Horace." From
this performance he could derive but little fame. He thought that such
a translation could be useful to those who are desirous of acquiring or
recovering a competent knowledge of the Latin tongue. The good or the
evil of literal translations is yet a problem, and each side of the
question has its advocates. Though our poet was engaged on the one
hand in translating the Odes of Horace into prose, on the other he
successfully translated Pope's Ode to St. Cecilia into Latin verse, and
thereby obtained the notice of Mr. Pope, with whom a correspondence
ensued, of which Mr. Smart was not a little vain.
In what manner he lived for some time after this, we are not told; but
Garrick, finding him in pecuniary distress, gave him the profits of a
benefit at his theatre.
In 1763, he published "A Song to David," in which there are some
passages greatly to be admired, and which, Mr. Editor, as a man of
taste, you have introduced to your readers; but there are some to be
found of even more majestic animation; and it will surprise the reader
when he is told that this piece was composed by him during his
confinement; when he was debarred the use of pen, ink, and paper, and
was obliged to indent his lines, with the end of a key, upon the
wainscot. In the same year he published "Poems," and at the conclusion
betrays that irritability and self-conceit which are frequently observed
to precede, and generally to accompany, derangement of mind.
In all these poems his imagination, although occasionally fine, went
often into wild excesses, and evinced that his mind had never recovered
its _sober_ tone. In his intervals of health and regularity, he still
continued to write. His "Translation of the Psalms of David" afford a
melancholy proof of want of judgment and decay of powers. We find him at
length an inmate of the King's Bench prison. Here he died after a short
illness, occasioned by a disorder in his liver, May 18th, 1770, leaving
two daughters, who, with his widow, were long settled at Reading, and by
their prudent management of the bookselling trade, transferred to them
by Mr. John Newbery, were enabled to maintain a very respectable rank in
life.
Of his personal character, the following particulars yet remain to be
added from the memoirs: "His piety was exemplary and fervent; it may not
be uninteresting to the reader to be told, that Mr. Smart, in composing
the religious poems, was frequently so impressed with the sentiment of
devotion, as to write particular passages on his knees. He was friendly,
affectionate, and liberal to excess; so as often to give that to others
of which he was in the utmost want himself."
In his religious poems on the Supreme Deity, written for the Seatonian
prize, the fault was perhaps in the expectation that such subjects can
be treated with advantage. In the preface to Pope's Ode to St. Cecilia,
he allows that, "the choosing too high subjects has been the ruin of
many a tolerable genius;" and Dr. Johnson, with majestic energy,
remarks, that "whatever is great, desirable, or tremendous, is comprised
in the name of the Supreme Being. Omnipotence cannot be exalted;
infinity cannot be amplified; perfection cannot be improved."
=Leumas.=
A CANDID APPEAL TO CONGREGATIONAL CHRISTIANS.
_To the Editor of the Baptist Magazine._
=Of= all the divisions existing among the real servants of Christ, there
is none, I think, so remarkable, nor more injurious, than the separation
of congregationalists into the two parties of Pædobaptists and
Antipædobaptists. Perfectly agreed as they are respecting the character
of the New Testament church, and occupying exactly the same position
with regard to the ecclesiastical establishments of this country, it
appears truly surprising that they should yet entirely disagree as to
the qualifications entitling an individual to the sacred initiatory
ordinance of the Christian dispensation; and that, after the lapse of
centuries, during which the finest talents on each side have been
employed in the discussion of the subject, that they should yet remain
as decidedly opposed upon it as at the first. Perhaps both parties are
equally culpable with regard to the spirit in which their respective
positions may have been maintained; but it is evident that only one of
them can be wrong with regard to the letter. Christians of all parties
are now entertaining the hope, that the day is drawing nigh when the
spiritual vision of the members of Christ shall be so improved as to
enable them to avail themselves of the full light of the gospel to
subdue their respective prejudices and antipathies; and when the love of
Christ shall be so shed abroad in all hearts, as to lead them into that
blessed state of union, into which it is predicted the church is to be
brought. And here I beg to ask, considering how simple is the nature of
the question which divides the congregationalists into two parties, if
this blessed movement ought not to begin with them? And what an honour
it would be, to be the first in this glorious movement! And surely it
may well animate us earnestly to desire this goodly precedence, when we
consider how powerfully and influentially the example would act on all
other Christian parties, so as probably to lead all rapidly forward to
the happy, long-desired consummation. In the meantime we may well bear
with the errors of other parties, considering how many causes concur to
keep them under the dominion of their prejudices, and that all of them
are heightened by the spectacle of our own unnatural division, while we
are calling upon them to submit themselves to the laws of the New
Testament. O that all controversial argumentation might for the future
be conducted only in the spirit of love! that all might be prepared to
lay aside censoriousness, and all appearances of contempt, to avoid all
unseemly confidence, and sedulously to watch against a spirit of self
exaltation, desiring that the Lord alone may be exalted in the display
and in the triumph of his truth! When the Spirit of the Lord shall be so
poured upon his church, that the truth shall be sought in this way,
errors will soon be detected, and the blessed union of saints be quickly
accomplished. The church is not without the means. The cause of our
differences is not the want of sufficient spiritual light.
I have remarked above, that _one_ of the parties only on the subject of
infant baptism can be wrong with regard to the letter; and here it is
with real grief that I must appear in the character of a partisan; but I
humbly submit to the candid consideration of my Pædobaptist brethren
whether what follows be not a fair representation of the principal
grounds on which the advocates of the practice of baptizing infants
found their arguments in support of the practice: _The covenant of
grace, as it was revealed to Abraham, discovers it to be the will of
God, that the infants of believers in Christ should be dedicated to God
by baptism. That the practice was sanctioned by the apostles, and
designed to be a blessing to children, and serviceable to the cause of
the gospel._
The following queries are, with great Christian respect and affection,
offered for the consideration of the Pædobaptist servants of Christ.
1. Does it not appear to be a fundamental principle in the New
Testament, and designed to have been constantly kept in view, that the
churches of Christ should, as far as human judgment and Christian
charity would allow, be exclusively voluntary associations of persons
brought to desire the salvation of Christ, and to be numbered as his
servants?
2. Is there any part of the New Testament which will justify a church in
recognizing any persons as the children of the promise, unless they
appear to be partakers of the faith of Abraham? On the contrary, does it
not plainly appear that the New Testament children of the father of the
faithful should receive baptism as Abraham received circumcision, a seal
of the grace which they had being yet unbaptized?
3. Were not circumcisions under the Abrahamic covenant more extensive
and indiscriminate than the circumcisions under the Mosaic economy, and
therefore more unlike New Testament baptisms than the latter? Wherefore,
then, is the former covenant represented as affording the archetype of
Christian baptism?
4. Under the Old Testament covenant the descendants of Abraham, Isaac,
and Jacob were by natural birth--whether partakers of spiritual faith or
not--equal members of the commonwealth of Israel. But is not the New
Testament covenant, in this respect, essentially different, the
principles of the gospel not recognizing unions of the holy and the
unholy, and the New Testament containing no provisions for the
government of such communities?
5. Is not the New Testament covenant peculiarly distinguished from the
Jewish, whether considered as Abrahamic or Mosaic (was the latter any
thing more than a development of the former?) by its _unveiled_
spirituality, and by its respect for individual moral character?
6. Does the New Testament, in any part, appear to recognize the people
of Christ in a corporate capacity, except as they appear to be united by
the spiritual principles of the gospel?
7. Is not the remarkable fact, that Pædobaptism obliges its advocates to
retire back to the book of Genesis in search of a covenant to justify
them in their use of the _New Testament_ ordinance of baptism, of itself
nearly sufficient to evince that their practice is inconsistent with
_the covenant of grace, as it is revealed in the gospel?_ and does it
not become a certainty, when it appears that circumcision under _the
Abrahamic covenant_ was, in some important respects, an institution of a
perfectly contrary character to the ordinance of baptism; the former
exhibiting a _compulsory_ character, which rendered it imperative upon
Abraham to circumcise Ishmael, and to _enforce_ it upon his whole
household, whether bond or free; and to enjoin it for all their
posterity, under the awful threatening of utter exclusion from the
covenant and family of God? Is there not here _a most striking contrast_
with the inspired records of the institution and administration of the
ordinance of baptism?
8. If the views of the apostles on this subject had been coincident
with those of Antipædobaptist divines, could they have refrained from
declaring them, when the conduct of the teachers of circumcision was
such as to create continual occasions which called for a plain statement
of the gospel doctrine of baptism? Did not the state into which the
infant church at Antioch had been brought by these teachers particularly
require that such statements should be made? Would not a declaration on
the part of the apostles, in their assembly at Jerusalem, of the
doctrine of Pædobaptism, have tended at once to terminate the
controversy? Is it imaginable that they should have refrained, on this
occasion, from informing the Gentile converts that, by the substitution
of baptism for circumcision, they and their children were exempted for
ever from the claims of the circumcisers?
9. What law of the gospel is broken by those parents who, without
baptism, prayerfully devote their children to Christ?
10. Are the children of Antipædobaptists, if brought up in the nurture
and admonition of the Lord, less likely to become living members of
Christ than the children of Pædobaptists; and is there any spiritual
benefit conferred on these by the rite, of which those to whom it is not
administered are deprived?
11. Whenever a pious Jew might have been asked the question, What
benefits are secured to the children and nation of Israel by the rite of
circumcision? he could at once, by a reference to the appointment, and
to the promises and threatenings connected with it, have given a clear
and satisfactory answer to the question; but when a similar question is
proposed to Pædobaptists respecting their practice, are they able to
give to it a like satisfactory answer? Is there any agreement on the
subject? Is not every thing here vague, mystical, and incongruous? And
wherefore is this? Is it not simply because that, unlike the Jew, they
canot refer to "the law and to the testimony?"
12. Is not the distinction existing in Pædobaptist churches, between
persons who are entitled to one only of the sacraments of the gospel,
and those who are entitled to both; between unconsciously initiated
members, and professed voluntary members, entirely without countenance
from the New Testament?
13. Was not baptism in the apostles' days a special means of grace in
the church; and was it not always designed to be so? But if it is not a
means of grace to infants, does not the baptizing them plainly tend to
nullify a gospel ordinance, depriving both them and the church of its
benefits?
14. Has not the practice of infant baptism, in all ages of the church,
been a pernicious source of delusion? And is there any way of avoiding
its injurious influence on the world, and regaining the benefit of the
ordinance to the church, but by following up the principles of the New
Testament, and abandoning the practice of infant baptism?
Let these inquiries be seriously, impartially, and prayerfully
considered, by all who are concerned for the purity and efficiency of
the church, the unity of its members, and the glory of its Author.
=Antipædobaptist.=
ON A MISSIONARY SPIRIT.
_To the Editor of the Baptist Magazine._
No period of the rolling year, perhaps, is received with more cordial
feelings of joy than the one on which we have now entered. To the
admirer of the works of nature--its smiling face--its verdant
mantle--the exchange of the chilly blast of winter for etherial mildness
and softer gales, cannot but afford pleasure and delight; for "lo,
winter is past; the rain is over and gone; and the time of the singing
of birds is come."
To those that love to contemplate God, not only in the works of nature,
but also in those of grace, the approach of this month cannot but be
hailed with feelings of joy, on account of those delightful
opportunities which are then afforded of hearing our missionary
brethren, who have come from the east and the west to rehearse all that
the Lord has done for them, and how he has opened the door of faith unto
the Gentiles (heathen).
It is, however, to be feared that, with many, the pleasure that is felt
in attending these public meetings arises from the mere excitement of
passion, not based upon or guided by any fixed principle; and therefore,
like the morning cloud and early dew, soon passes away. If it be asked,
What is the true spirit which every Christian should possess in
reference to the publication of the truth? it may be replied, _A
missionary spirit_; which includes,
1. _A spirit of importunate prayer._ What single employment is there in
which we may be engaged, or what enterprise can we undertake, that does
not depend upon our Maker for success? The merchant may freight his bark
for a distant shore; but for its safe arrival into port, he must look to
Him who holds the waters in the hollow of his hand, and whom the winds
and sea obey. The husbandman may prepare the soil, and implant the seed
but from God alone can he expect the gentle showers of rain, and the
congenial sunshine. And if the blessing of God is absolutely necessary
for the success of undertakings relating to temporal affairs, how much
more so in things that are spiritual! Here, especially, Paul may plant,
and Apollos water; but it is God alone that can give the increase. And
in what way are we to seek it but by prayer? It is prayer that will open
the windows of heaven, and cause the Almighty to pour us out a blessing,
so that there shall not be room to receive it. It will come down like
rain on the new-mown grass--as showers that water the earth.
In all the dwellings of Jacob may prayer be heard ascending to the Most
High, for blessings to attend our meetings!
2. _A spirit of thanksgiving._ It is the distinguishing feature in a
worldly man's disposition or character, that, however he may be inclined
to pray for worldly prosperity, he is always backward in acknowledging
the blessing bestowed; yea, the more God lavishes his favours upon him,
the less does he recognize the hand of the Giver. Let us act as becometh
Christians. Let our hearts overflow with gratitude for mercies received.
Let past mercies excite us to gratitude, and encourage us in our future
labours.
3. _A spirit of rejoicing._ Let not the interesting intelligence that
may be afforded be read with cold indifference. What is the Christian's
joy and crown of rejoicing? Is it not the salvation of the soul through
his instrumentality? If there is joy in heaven over one sinner that
repenteth, shall it not produce joy in our bosoms when we hear, not of
one, but of many being brought to the knowledge of the truth?
4. _A spirit of active benevolence._ Here is the test of our love to
Jesus. What is more diffusive or expanding, or constraining in its
nature, than the principle of love? It has for the object of its aim the
glory of God, and seeks in every way to promote it. The desire of such a
soul is, that Christ may be magnified in his body, whether it be by life
or by death.
May a _missionary spirit_ be the one which animates every reader!
X. Y.
UNION IS STRENGTH.
_To the Editor of the Baptist Magazine._
=I have= seen a circular respecting the "Baptist Union." It is a very
common remark, that "the Independents and the Wesleyan Methodists are
more united than the Baptists." How is this, or why should it be? They
are probably more numerous, and this may be owing to unity. Let us look
at the counties of Surrey and Sussex. Is there any Baptist interest
between Clapham and Horsham? At the latter place there are some general
Baptists. Again: are there any Baptists between Croydon and East
Grinstead? At Brighton there are some; but take the road from Brighton
to Portsmouth, and where will you find any? Not at Worthing, nor
Arundel, nor Chichester, nor Emsworth, nor Havant. How is this? Either
the funds of the Baptist Home Mission are deficient; or there is a want
of exertion. Again: from Wandsworth to Guildford, Godalming, and onward
to Portsmouth, are there any Baptists? If there are, it is unknown to
me. Again; if you could describe a circle of twenty miles circumference,
making Findon, near Worthing, the centre of the circle, where will you
find any Baptists, if you except Brighton and Horsham?
Some twenty years since there were a few general Baptists at Chichester;
but they have long been extinct. Now, Sir, if there really was that
union of heart, of mental energy, of exertion, and of purse, _which
there ought to be_, I might have been spared putting the questions which
I have just asked.
Again: at Leeds there is a population of nearly 130,000, and, properly
speaking, but _one_ Baptist interest. There is ample room there for
several; there is no lack of Independents and Methodists at Leeds. I
fear, Sir, that this is only a very small sample of what might be given.
I do not think that we so much lack preachers, _as funds to support
them_.
At some places, probably, the preachers might teach a school: although
that is not the best way a preacher might be employed; yet, in an
emergency, it might be adopted. The subject, however, _deserves_ serious
consideration. We want "a long pull, a strong pull, and a pull
altogether;" and then something might be done. Again: is there that
union, and cordiality, and brotherly kindness, and Christian affection,
and personal intercourse, between the rich and the poor amongst us,
which our Master has enjoined and _commanded_? I trow not. Until _this_
is effected, how can we expect prosperity and increase? Do we not also
want more prayer--secret prayer for each other; social prayer; and, when
we pray, that we may love each other, ought we not _to do it_, "not in
word and in tongue, but in deed and in truth?"
=A Baptist of the Old School.=
POETRY.
A BROKEN HEART.