For the Signs of the Times. Northampton Co., Va., April 6, 1839.

For the Signs of the Times.

Northampton Co., Va., April 6, 1839.

DEAR BROTHER BEEBE:—With your consent, we will occupy a few columns in your paper in noticing some very celebrated specimens of polemical composition. We will commence with Mr. Stow’s sermon on the efficiency of primitive missions, which ranks among the choicest productions of the New School pen. That the Do and Live Baptists entertain a very high opinion of its merits is evinced by their exertions to give it an extensive circulation. We are informed that it was “Delivered before the General Convention of the Baptist denomination in the United States, at its ninth triennial session, held in the Olive Street Baptist Church, N. Y., April 25, 1838.” By this General Convention of the New School Baptist denomination (the Old School Baptists would not have thus defiled their garments:) it was approved and ordered to be published, as will appear from the following note inserted in the pamphlet:

“Boston, May 8, 1838.

DEAR BROTHER:—The Convention having committed to the Board the duty of publishing your valuable Sermon, delivered before it at the opening of its late session, the Board yesterday voted unanimously to solicit of you the manuscript for publication.

Allow us to present their wishes at this early date, and to express the hope, that you will consent to the arrangement.

With affectionate respect,
Yours, &c.

LUCIUS BOLLES,
SOLOMON PECK,
HOWARD MALCOM,
SECRETARIES.

Rev. BARON STOW.”

A discourse written and read on an occasion so calculated to excite spiritual pride, and call forth the finest specimen of the author’s learning and talent, by Rev. Baron Stow, a gentleman who has gathered fragrance, (if those who have not had equal advantages may be allowed to borrow,) from the whole paradise of Theological Seminaries, in order to distil from his pen and lips the rich honey of persuasion, and sanctioned by such an august convention of New School clergy, must be a standard work.—Surely, if we find upon examining this highly extolled production, that the writer, (to speak modestly,) has met with a complete failure; notwithstanding the vulture-eyed dignitaries could discover no blemish, we may not only view Rev. Baron Stow as stowed away, but conclude that the modern mission system is not from the same place with the baptism of John? For, if one possessing all the qualifications which her ladyship (the triennial convention) requires, cannot discourse in favor of missions without committing himself on every page, to what source are we to look for arguments to sustain their cause?

As the text is merely nominal, not being cited nor even directly referred to, more than once, in this chef d’œuvre of New School polemics (its principal design being to give a sermonic cast to the impious effusion of the author’s pen), we will pass it by as having about as much connection with the discourse as the latter has with the gospel. If you will give to a man of ordinary discernment, a copy of the redoubtable sermon without the text prefixed to it, and ask him what portion of scripture it is founded on, he will find your question a riddle of very difficult solution.

Ext. 1. “The success of the first Christians in their missionary enterprises has long been regarded as one of the most remarkable facts in history. Their beginning was small and peculiarly unpromising; but in less time than has elapsed since William Carey commenced in Bengal, they had preached the gospel and organized churches throughout all Palestine,” &c.

“Yet such were the circumstances under which Christianity was then propagated, that upon the ordinary principles of human calculation, any man, not a fanatic, would have pronounced the enterprise impracticable. A candid consideration of these circumstances has wrought conviction in favor of the divinity of our religion, in many a mind that was utterly impervious to every other species of evidence.”

“This we have called a remarkable fact. The unbelieving Gibbon so considered it; and without venturing to question its reality, exhausted his rare ingenuity in the attempt to account for it upon principles that should exclude all recognition of the divine original of the system.”

It is admitted without hesitation that the success of the gospel ministry in the primitive age of the church has long been regarded as one of the most remarkable facts in history. It has been so considered because the children of this world, unable to account for it upon the ordinary principles of human calculation, have exhausted their ingenuity in the attempt. We are willing to admit that such were the circumstances under which Christianity was then propagated, that it is impossible to account for the success which attended the ministry of the first Christians without acknowledging that the triumphs of the cross which they witnessed were achieved, not by might, nor by power, but by the Spirit of the Lord of hosts. Zech. iv. 6. That the multitudes whom they saw converted to the gospel system were born, not of blood, nor of the will of the flesh, nor of the will of man; but of God. John i. 13. But the Rev. author will not thank us for these admissions; for, in putting on the semblance of orthodoxy so far as to speak of the divinity of our religion, the divine original of the system, &c.; he does not intend to impress our minds with a conviction that the rapid propagation of religion in former times, was accomplished by the LORD, when, in spite of his pretended adherence to a belief in divine sovereignty, he “makes no bones” in ascribing it to—to what? (N. B. Rev. Baron Stow would not have us to think that he relies upon the ordinary principles of human calculation,) to the efficiency of primitive missions!!!

Such is the nature of the religion of Christ. Such were the circumstances under which it was first propagated that upon the correct principles of calculation, any man would have pronounced its promulgation practicable only through the power of the Holy Ghost. Still, our orator has decided upon the ordinary principles of human calculation that such an enterprise (as he terms it) is practicable through the efficiency of missions. Alas, what a catastrophe has befallen him! He is caught in a trap of his own setting. Here is a statement of the melancholy affair:

He that upon the ordinary principles of human calculation pronounces the enterprise practicable, is a fanatic.

REV. BARON STOW, upon the ordinary principles of human calculation, pronounces the enterprise practicable. Therefore, Rev. Baron Stow is a fanatic.

The unbelieving Stow has certainly exhausted his rare ingenuity together with the wisdom of the Schools (i. e. Theological Schools) in the attempt to wrest from the Holy Spirit his prerogative and bestow it upon missions.

Ext. 2. “Who were the first preachers and advocates of the Christian religion?”

Brethren PAUL, BARNABAS, &c., men of like passions with us. Acts xiv. 15. Poor sinners, saved and called with a holy calling, not according to their works, (nor according to the efficiency of primitive missions;) but according to the purpose and grace of God, which was given them in Christ Jesus before the world began.—2 Tim. i. 9. Preachers, whose gospel is not after men, for they neither received it of man, nor were they taught it (at a Theological Seminary;) but by the revelation of Jesus Christ. Gal. i. 11, 12. When called to the ministry, immediately they conferred not with flesh and blood; but instead of spending three, four or seven years, in storing their minds with Fulleritish notions and practising their clerical gestures before a long glass, began directly to preach the gospel.—Their salaries, taking it for granted that a little information on that point will be acceptable, were not, to Rev. Mr. Barnabas, D. D., twelve hundred pieces of silver per-annum. To the learned Professor Paul, eighteen hundred.—To the eloquent and Rev. Mr. Apollos, three thousand exclusive of a small present of eight thousand. And to that devoted and successful missionary Peter, for services rendered the Board, six hundred, &c.; but, to those who spake or taught in the name of Jesus, Acts iv. 17, 18, bonds and afflictions, stripes and imprisonments.

Ext. 3. “What their origin, their standing, their education, their personal influence?”*

What is their origin? They were mostly selected from what are termed by the fashionables of the earth, the lower walks of society. Hath not God chosen the poor of this world? James ii. 5. On a certain occasion Brother Paul wrote thus: “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence.” 1 Cor. i. 26—29. But notwithstanding all this, they were of superior birth. Being born again, not of corruptible seed; but of incorruptible, by the word of God, which liveth and abideth forever. 1 Peter i. 23.

Their standing? Though their standing was despicable in the estimation of the world, it was in the Lord Jesus Christ, eternally. Eph. i. 4. Yea, they stood in such intimate union with him, that the Father considered his righteousness to be theirs and viewed them as justified on the ground of that righteousness from all things, from which they could not be justified by the law of Moses. Acts xiii. 39. This leads us to observe that their standing was not under the law, but under grace. Rom. vi. 14.

Their education? They were all taught of the Lord. Isa. liv. 13; John vi. 45.

Their personal influence? They made no great pretensions to personal influence, but the lack of it was more than balanced by the Spirit’s influence.

Ext. 4. “Were they the agents that human sagacity would have selected for such an undertaking?”

Certainly not.—Human sagacity would have selected the wise things of the world to confound the foolish; the mighty things of the world to confound the weak; and honorable things of the world, and things which were esteemed, would human sagacity have selected, yea, and things which were, to bring to naught, things that were not. We have been led to this conclusion by the selections of human sagacity in our day. For example, he has chosen Mr. Waller, a thing that is, in his own eyes, to bring to naught Brother Beebe, a thing brought by grace to be sensible that he is not; but the foolish thing has confounded the wise. Among the agents that human sagacity has selected for the undertaking or enterprise of making a gain of godliness under the pretext of furthering some scheme of benevolence are the following:

CROSBY—Who, upon hearing some of the glorious truths of the gospel read at a meeting of the New York Association, rose with an important air and recited,

“Hark! from the tombs a doleful sound,” &c.

No doubt, the sound of unconditional election, particular redemption, &c., is to Mr. Crosby and the whole posse of his Arminian brethren, a doleful sound.

DODGE—Mighty, when armed with hickory poles.

HOWARD—Who once informed us that he did not know much about the atonement. We will take his word for it.

Query 1. Do the students of your Theological Schools skip over that branch of divinity?

FLETCHER—Who exclaimed from the pulpit, Sinner! now!! Or never!!!!

Query 2. Would not that Benevolent Being, who, according to the creed of a certain class of religionists, is not willing that one of the human family should perish, but that all should come to repentance, have given the sinner a longer state of probation than did the presumptuous Mr. Fletcher?

Query 3. From whence did Mr. Fletcher derive his authority to close the door of mercy upon the sinner?

Query 4. Was the sinner whose period of probation was ordained by Mr. Fletcher, a free agent after his probationary term expired?

Query 5. In assuming the prerogative of Jehovah, did not Mr. Fletcher as God, sit in the temple of God, shewing himself that he was God?

Query 6. Was not this, to make the best of it, a Popish manœuvre?

ALLEN—Who said in my presence one evening, with respect to Brother Daniel Davis, “I fear that he is wilfully blind. I fear that he will not convert many souls to God.” Had he said, “I fear that he will not join himself to our idols in Philadelphia,” the sentiment of his heart would have been better expressed.

BARTOLETTE—A boss having a remarkable faculty of keeping a plenty of work cut out for his journeymen, Dunham, Hill, &c.

GREEN—Too green to discover by his fleshly wisdom, that if Christ died for sinners in common, he must have died for devils.

WELCH—Who, being invited to say something in favor of Sunday Schools to a congregation, spake nearly as follows: “I had rather see a child converted than an old man. The conversion of an old man reminds me of some tavern sign that I have seen. In the first instance the picture of a bear was painted on it, and a few years afterwards it was again painted when the picture of a green tree was substituted; but finally having lost a part of the second coat from repeated storms beating against it, I could see Bruin grinning through the green tree.—So, with the man converted at a late period of life, you will often see Bruin grinning through his profession.” The machinery used by the New School in converting sinners must be very defective, for, after they get the old man to appear beautiful without, they cannot keep him so. Poor fellow! How the storms of life do mar the color and device of their profession! There seems to be much truth in the lines:

“The painted hypocrites are known
Through the disguise they wear.”

Mr. Welch may consider it good policy to train his converts from childhood upward, but in spite of human sagacity, Bruin will grin through this outside work after all.

TUCKER—Who said that “the salvation of Pennsylvania” depended on an educated ministry?

HILL—Extremely wise! Having discovered that gold is intrinsically the most valuable of metals. How is science indebted to his research!

NICHOLS—“Come,” said he, “let us go to Manayunk and convert that old man.” Had we gone and converted the old man, is it not probable that ere long Bruin would have grinned through his profession?

PARKINSON—Who fails not to exert his personal influence against the “Signs of the Times.”

Query 7. What particular sentiment advocated in that scandalous paper is so offensive to Mr. Parkinson?

SEGAR—Both to be considered a Fullerite, though he advised a young preacher to read Fuller more carefully before venturing to prescribe him.

GOIN—Very fast.

WINE—A preacher of the statistical kind.—For further information, let the reader inquire of the Church at Hopewell, N. J.

But the time would fail us to speak of Hall, Pollard, Kennard, Reese, Giller, Mulford, Bernard, &c. &c. &c.; who by human means are forwarding this important enterprise.

Ext. 5. “What was their number?”

As they had no far-famed Hamilton and no college under Baptist influence, where pious young men, fanatics, might receive the advantages of literary culture;[i] their number was limited: very nearly, (i. e.) to the election of grace.

Ext. 6. “What was the character of the religion which they would propagate?”

It was precisely the opposite of that of the religion of the world.

Ext. 7. “Was it such as the world, Jewish and Pagan, would be likely to welcome with grateful enthusiasm?”

No sir.

Ext. 8. “What were its doctrines?”

They are summarily contained in the following brief and lucid confession of faith, adopted by the Warwick and Delaware River Association:

“Maintaining inviolably, the unity of God; the existence of three equal persons in the Godhead; the total depravity and just condemnation of all mankind by nature; eternal and personal election; redemption and atonement, definite and particular; justification by the imputed righteousness of Christ alone; effectual calling; the Spirit’s efficacious work in regeneration; the necessity of practical godliness; perseverance of the Saints; the Baptism of believers, by immersion only; the Lord’s Supper, a privilege peculiar to baptized believers regularly admitted to Church fellowship; the resurrection of the dead; the general judgement of the last day; the happiness of the righteous, and misery of the wicked, alike interminable; The independence of the Churches, together with the divine inspiration of the Scriptures of the Old and New Testaments, as the only complete and infallible rule of faith and practice, to the people of God.”

Ext. 9. “What are its precepts? What did it prohibit? What is required?”

Its precepts, prohibitions, and requirements differ materially from those embraced in the various systems of the popular religionists of the present day, being such only as were given by him that speaketh from heaven. Heb. xii. 25.

Ext. 10. “What was the state of the world, to which they were commanded to preach the gospel, and for whose subjugation to Christ they were pledged to labor even unto death?”

We call upon Rev. Baron Stow to make good this assertion. To point us to the book, chapter and verse, containing the information that, the first Christians were pledged to labor even unto the death for the subjugation of the whole world, to Christ.

Ext. 11. “Had Judaism become superannuated and decrepid, so that its hold of the children of Abraham could easily be relaxed, and Christianity, with little difficulty, be substituted in its place?”

No sir.

Ext. 12. “Was Paganism in its dotage, and ready to vanish away?”

No sir.

Ext. 13. “Did the systems of philosophy, then popular, predispose the mind of the age to a prompt reception of such a system as that of Jesus of Nazareth?”

No sir. But the system of philosophy, now popular, predisposes the mind of this age to a prompt reception of such a system as that of Rev. Baron Stow of Boston, and his associates.

Ext. 14. “What were the malignant and persevering efforts, not only to obstruct the progress of the new religion, but to suppress and exterminate it from the earth?”

As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Gal. iv. 29. But the efforts now making to exterminate from the earth, the religion of the Savior, are more generally cloaked under a profession of burning zeal in the cause of God and universal benevolence.

Ext. 15. “There is another remarkable fact that we are not willing should be so regarded by future generations, and that will be no less perplexing to the philosophic historian; and that is, the slow progress of the gospel in the nineteenth century.”

Our neighbors, by relying upon the ordinary principles of human calculation, have brought upon themselves a task which they will never be able to perform. Having credited primitive missions, &c, for the rapid progress of the gospel during the first and second centuries, they cannot, upon the same principles of human calculation, account for the slow progress of the gospel or what they call gospel in the nineteenth century, when such increased exertions are being made for the conversion of the world, the whole world. Is it not surprising that more powerful causes do not produce still greater effects? Since William Carey commenced in Bengal, much has been done. Agents have traversed the country where we are, gulling the poor and needy of their hard-earned wages. Missionaries have compassed sea and land to make proselytes; the truths of the gospel have been trampled underfoot; and thousands of impositions have been practised under the garb of devotion.

Ext. 16. “We simply inquire, how is it that now, as the church professes to understand her obligation, she does not feel its pressure and act in accordance with its dictates? How is it that with her present knowledge of the heathen world, her aggregate of numbers, her intellectual and physical resources, her triumphs are so comparatively limited?”

We simply inquire, how is it that now, as the New Schoolers have collected immense sums of money from the public and profess to understand their obligations, they do not apply it to the purpose of saving souls at fifty cents per dupe? If your principles, Mr. Stow, depend on your knowledge of the heathen world, great matters blared through the instrumentality of protracted meetings into a profession which Bruin grins through, Literary Culture and Physical Resources, how inconsistent is it for you to talk about the divinity of your religion!

Ext. 17. “Just in proportion as our missions and endeavors, in character, motive, spirit, resemble those of the primitive church; they are unquestionably as effective. But, let us compare our circumstances with theirs, and who will account for the mighty difference between the results obtained and ours?”

We will account for it; but not upon the ordinary principles of human calculation. Your missionary endeavors do not resemble the ministerial labors of the first Christians, in character, motive, spirit; and therefore are not as effective. The Holy Ghost does not accompany preached Fullerism, or in other words, a yea and nay gospel, with the effects which attend an exhibition of truth. You may kindle your fires on the shores of Burmah, as long as you can beg money; but depend on it, the Lord is not in the fire. I Kings xix. 12.

Yours in the best of bonds, A. EARL.

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[i] “Literary culture increasing the power of the Christian ministry,” is the title of a sermon delivered by Rev. Wm. R. Williams, of New York. We have not yet learned what immortal honors the New Schoolers have conferred on that gentleman for improving upon the power of the Holy Ghost, but I presume that he has secured to himself undying fame. The discourse alluded to will probably receive our special attention in a subsequent communication.