National Concern - Continued
National Concern - Continued
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On Thursday, June 27, 1706, there is another day of thanksgiving
for the success of the allied armies in "Flanders and Spain." The patriotic Stennett preached a sermon on that day.
As in the previous sermon in commemoration of military success, the sermon is about the prosperity of the righteous.
In this sermon he discusses a different phase of that theological problem. Stennett recognizes that individually
"some of the best of men have become victims to the fury of their enemies by an unjust persecution." He believes
this is the action of "providence" "for their own improvement in grace and holiness."
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Yet this does not erase the problem of the suffering of individual innocent Christians. Therefore, he is forced
to say that individuals receive their reward after this life;
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thus the justice of God is maintained.
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How-ever Stennett thinks that God judges the nations now since "in the world to come, ... judgment is only of
particular persons.!
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To me, in the twentieth century. Joseph's solutions are, in part, unacceptable, but I think it is outstanding
that he is wresting, with problems in theology.
English success, says Stennett, is due to the overruling providence of God rewarding the English nation. Success is not. of man's making; man must, be humble and recognize that God brought-England military success.
The Sermon" is a good example of Joseph's preaching. Most of the sermon is taken up with the theological implications of the text, closing with a relatively, short application to the congregation. 187 Meanwhile the political scene was tense. France had been mainly on the defensive for some time and was willing to have peace. Queen Anne and many of the people wanted peace for Britain, but the Whig party, which has the edge in government, wanted the war to continue for it kept them in power. 188 Some other people thought that the continuance of the war might result in more freedom in Europe. Accordingly, "several noble and zealous assertors of the English liberties," thought a paper of advice from London citizens to their parliamentary representatives was desirable. For them Joseph Stennett wrote a paper urging the continuance of the European war in order to reduce France enough so that there would be a balance of power between the leading countries on the Continent. Stennett said it was better
In passing, I note that as we have seen before Stennett's rejection by the Barbican Baptist Church was not permanent. Among his collected sermons is one preached there on Sunday, November 28, 1708. 190 The last of Stennett's published thanksgiving sermons is for English successes against France in the winter 1708/09. 191 An intended French invasion of Scotland had not taken place and the land forces of the British were successful on the Continent. Stennett's text was Gen. 14:18-28 which tells of thanks to God for Abram's rescue of his nephew Lot who had been captured in war. As Stennett reads his bible quite literally, it does not bother him particularly to have Abram team up with his "Heathen neighbors," Mamre, Eschol and Aner in the accomplishment of this good deed. 192 England is fighting alongside non-protestants on the side of "common liberty of Europe." Having found this Biblical example, Stennett condones the compromise, 193 The sermon, of course, ends with this practical application:
Finally, in 1711, a Tory minister took over the government. At last England realized that a union of the crowns of the Holy Roman Empire and Spain would be about as bad as a union of the French and Spanish crowns, so there was no good reason to continue the ten year old war. In 1713, all allies but the Empire made peace with France; the Empire did so the next year. In general the treaty gave Spain proper to Philip V, the grandson of Louis XIV and a portion of the Spanish empire went to the Emperor. As to Britain, Louis XIV recognized Queen Anne as rightful ruler; as a corollary, he promised to banish "the pretender," the son of James II. The war had started from Louis' breach of his treaty with William on the Spanish succession. Other nations had joined to prevent a union of the crowns of France and Spain. The latter, as the major purpose of the war, was mostly overlooked in the peace treaty. The treaty allowed the two crowns to be in the same house, but the same man must never hold both. Yes, the war was more or less "the sport of kings" and exhaustion brought the peace treaty. 195 The Dissenters were not too happy as the peace settlements were being discussed. I would guess they wanted more freedom for protestantism in Europe and the only way they could see to accomplish it was by having the war continued. Anyway, Tory officials hoped to break down Dissenter resistance. To break up the block of Dissenters, the Tories thought perhaps they could break the small Baptist denomination off from the rest of the Dissenters. For this purpose, two Tory leaders visited Joseph Stennett, asking his help in leading the Baptists to compliment the Queen and her ministers on the achievement of peace with France.
Dissenter resistance to government leaders might will have been the leading reason for the Schism Bill of 1714. By this act, conformity to the Church of England was necessary for school teachers; schools, it seems, were a main buttress of the Nonconformists. This bill went into effect on August 1, 1714, the very day Queen Anne died. Her second cousin, the elector of Hanover, became King George I of England. He did not enforce the Act and a few years later it was quietly repealed. 197 Stennett, however, did not live to know of this Act, but it was a possible consequence of Dissenter participation in politics: the Dissenters usually praised the government, but once they failed to do so! 198
But politics is far from Stennett's only interest. His church work is taking most of his time. As a minister, in the later years of his life, there is specific data on such topics as his scholarship, poetry, and preaching. Previously, he had published translations of French into English. In 1709, he published this translation from Hebrew: A Version of Solomon's Song of Songs, together with the XLVth Psalm. 199 Printed with it is a poem by his friend Joseph Collet, whom I have mentioned before. Collet praises Stennett's excellent translation. 200 As a scholar, Stennett records in the preface some opinions about the Song of Songs. He says the poem is "generally agreed" to have been written by Solomon. He mentions that while Theodorus Mopsuestanus 201 and Grotius 202 regarded it not of divine inspiration but as a love poem by Solomon when he was with the Pharaoh's daughter or some other woman. Stennett, however, believes along with most "christian writers, both ancient and modern" that the book was divinely inspired. 203 Although he does not use the term "allegory," I am sure that he interprets the Song of Solomon in that way. He says the book is "to set forth the mutual love of Christ and his church." 204 Some people would criticize the style of the book. Stennett thinks he nor anyone else has the knowledge available top really judge this divine book of some twenty-five hundred years before. Instead, one should spend his time "in getting a solid and experimental knowledge and relish of those spiritual mysteries" the book contains. 205 (The meaning of "experimental" in the eighteenth century corresponds to that of our word "experiential.") Stennett had his translation of the Song of Songs printed in poetic form just as twentieth century versions of the Bible print poetry as in contrast to prose. The King James translation, which prints everything as prose, was about a century old and was in general use. To print poetry as poetry was a forward step, although, of course, others did the same thing, at least to some extent: witness the popular psalters which set up the words of psalms in metrical poems for sings. Specifically, in modern hymnals one can see the old metrical psalm, "All people that on earth do dwell ..." with its tune "Old Hundredth." yet many twentieth century people are hesitant to have Bible poetry printed as poetry! Stennett's translation is not a literal one, but is dome in English poetic form. His poetic form for the Song of Songs is iambic tetrameter rhyming in doublets.
Joseph Stennett's translation from his Works, IV, 24f
The American Translation comes from the Complete Bible: An American Translation (Chicago: 1949; Song of Songs is translated by Theophile J. Meek.
See these comparison here
Song of Songs
Stennett's sermons on special occasions are times when he especially grapples with problems of religion and life. I have mentioned by now, all his special sermons which are extant, hut one. On June 26, 1710 he preached at Salter's Hall to the "Societies for reformation of manners." 206 His text was Proverbs 14: 34: "Righteousness exalteth a nation: but sin is a reproach to any people." He says that
I would say that the following quotation also reflects his crystallization of life experience:
As has been just previously, Stennett believed Christian living benefits the individual. Likewise, it benefits society: I am not now considering the pleasure of health, and the advantages of a vigorous constitution to the particular persons who enjoy it; but how very useful 'tis to the civil society, that the members of it should be strong and healthful. 210 There is a paragraph in this sermon which reflects early stages of capitalism. In this Stennett was a child of his times. Other Churchmen are expressing views rabidly in favor of economic achievement. For instance, Richard Steel wrote in The Trademan's Calling, "Prudence and Piety were always good friends." 211 Stennett said, Religion and virtue teach men how to use the world so as not to abuse it .... "
As government service and much of the teaching profession were not available to the loyal Dissenters as vocations, there seems to have been an emphasis on business. Toynbee Writes that "The English Nonconformists responded to the challenge of their partial exclusion from public life for a century and a half (circa A. D. 1673-1828) by starting the Industrial Revolution." 216 Of course, the Industrial Revolution is usually considered not to have started until about 1760 when the introduction of power-driven machinery started to replace labor. Never-the-less, a movement has its historic roots, and prudence, taught by Christianity, when hand in hand with capitalism, which in turn grew with the Industrial Revolution. In supplementing the psalter, in 1712, Stennett issued twelve hymns written for baptism. 217 These with his hymns for communion mean that he wrote hymns for both the Christian ordinances which Baptists recognize as scriptural and therefore valid. These baptismal hymns were sung some in earlier times, but as far as I know, none are in any modern hymnbooks. Their morbid symbolism would seem to explain in part why they have disappeared over the years:
The other Seventh Day church in London was the General Baptist Church meeting at Mill Yard, in Goodmans' Fields. 224 In 1701, these churches were experiencing some difference of opinion between them over a member who was transferring from one church to the another while "under censure" by the first church: The two churches did not seem to have close fellowship, yet member-ship transfer between them was of quite frequent occurrence. 225 Finally, in 1711, Stennett and others wrote to Mill Yard, desiring closer fellowship and forgetting of previous troubles over membership transfers:
As Stennett was a leading Baptist minister, late in his life, acquaintances wanted him to train young men for the ministry. Most of the time he was too busy and health did not permit him to give time to systematic training of prospective ministers. However, in his very last years, a few men did board at the Stennett home. They had
Stennett was of delicate constitution. His heavy study while young is supposed to have contributed to some disorders, which he had all the rest of his life. Early in 1713, his health began failing. At the same time John Piggott, his friend of many years, 233 died. Piggott was the minister of Little Wild Street Baptist Church. On March 29, he preached the funeral sermon for Piggott. Stennett spoke from a text chosen by Piggott, Hebrews 4: 9: "The rest of the People of God." 234 Three-quarters of the sermon, deals with Stennett's doctrine of the content of the after-life and one-quarter deals with the Rev. Mr. Piggott. I think the sermon has been rightly judged as an excellent sermon. Stennett's physicians advised him to go into the country, so he went to Knaphill in Buckinghamshire, to the home of his brother-in-law, William Morton. There his sickness continued to get worse. At his death bead, he gave advise about studies a nd the future to his eldest son, Joseph, Jr., 235 and he assured the family of his strong faith in God. Joseph Stennett died July 11, 1711, in his forty-ninth year. He was buried in the Church-yard of Hichenden in Bucks. 236 A Dr. Ward placed a long Latin inscription on Stennett's tombstone. Ivimey suggests this was "the learned Dr. Ward of Gresham College" who wrote this tribute to Stennett: Of JOSEPH STENNET, A very eminent Divine, Who was adorned with an excellent understanding and extensive learning; Who was endowed in early life with so great a degree of piety, That it is difficult to say, whether he was most eminent for religion or learning. He was very conversant in sacred literature, And discharged most assiduously every part of the sacred function. He endeavored to adorn his Christian profession by upright life; With scarcely less diligence in his own example, Than by study and eloquence to gain the approbation of others. He studied to recommend, as well in preaching as in his writing, The chaste and pious muse. He employed himself in the praise of divine love, and of the great Redeemer, In the celebration of sacred things in which he excelled by the rules of art. But tho' he devoted his attention principally to heavenly objects, It was not to the total neglect of things earthly. At one time he discovered a persuasive elocution in the presence of his prince; And at other times he vindicated in his writings The cause of liberty and the public rights. He also discovered great modesty in what related to himself, And embracing in the arms of love all good men. But he was by no means to be diverted from what he apprehended to be the truth. As contained in the sacred oracles, being rather confirmed in them. He was born A. D. 1663, at Abingdon, in the county of Berks. He came to London in 1685, where after three years he married Susanna Guill Who was descended from pious and respectable parents, Her father from France, Relinquished considerable property on the score of religion After this, in 1690, he was chosen to the pastoral office Over a flock of sentiments congenial with his own. He continued with great circumspection to feed and watch over them, Till at length, being worn out with the weight of cares, studies and labors, He bid adieu to life, and slept quietly in Christ, July 11th, 1713, in the 49th year of his age. leaving a widow and four children. 237 Several poems were written in his memory. In the Seventh Day Baptist Historical Society, Plainfield, New Jersey, there is an anonymous poem published in London in 1713. Joseph Collet, Esq; Governour of Bencolen, in the East-Indies also wrote a poem in Stennett's honor; this poem was mentioned early in this chapter. John Quincy, M.D., also wrote a poem in memory of Stennett; Collet was a brother-in-law of Quincy and had asked him to write the poem. Another poem was written by Jonathan Blenman, Esq, Attorney-general of Barbadoes. 239 By his death, Stennett left his widow and four children. 240 Mrs. Susanna Guill Stennett was one of the legatees in the will of her brother-in-law, Dr. Daniel Williams, who died January 26, 1715/6. I am inclined to think that she lived a number of years after that. Anyway, her sister, Mrs. Williams lived to a "great age," dying in 1739; Mrs. Stennett, as the younger of the sisters, might well have lived until about that time. 241 Joseph Collet's interest in the family did not cease with Stennett's death. In 1717 Collet ordered his brother-in-law, John Bedwell, to give fifty pounds from his (Collet's) funds to the Stennett family. 242 As to Stennett's manner and bearing, his preaching and pastoral work, I choose to quote at length from the words of his biographer:
As was common in that time, after a man's death, his works were collected and published. Thus there appeared in 1731 and 1732, four volumes of the works of Joseph Stennett. The first volume contains the biography of Joseph and the nine sermons of his that had been published before. 246 The second and third volumes contain fifteen and twelve sermons, respectively sermons which had not been printed before. 247 Most of these sermons which had been taken down in shorthand when he had preached them. 248 The fourth volume contains poems, hymns, several letters and an essay. 249 A fifth volume, a reprint of his reply to Russen was intended, but for lack of funds with which to reprint it in matching size and binding, purchasers are referred to available copies if its original edition. 250 Many years later, Seventh Day Baptists in England intended to publish a number of his sermons relating to the Sabbath, but to the best of my knowledge, this was never done. 251 What Happened to Joseph Stennett's church? Churches are always built to a certain extent in the case of Pinners' Hall Church. The Whole Stennett family seems to have moved to the home of his sister and brother-in-law at Knaphill in Buckinghamshire a few months before Joseph's death. After his death, it is my guess they remained in the county of Buchs. for Hitchendon or Hughenden in Buchs was called the home of Joseph II when he was married in April, 1714. It will Be remembered that the former town was the one where his father was buried. (The same year, the young couple moved about one hundred miles west, settling near the border of Wales; Joseph II entered the ministry over in that area. 252
It would seem to me that Joseph II would have been a logical choice as the next minister of Pinners' Hall Church. However, there is no record of his being called to that church; such a call might have been made and it would not now be known for the record book is very incomplete at this time, not even the first Joseph's death being recorded in it. On the other hand, Joseph II was perhaps regarded as being too young, being only twenty years old when his father died. The Pinners' Hall Church continued to meet after the death of Joseph I. Meanwhile, it was negotiating with the mill yard to meet with the latter. On June 5, 1715, Mill Yard turned down a proposal for the two churches to meet at Mill Yard and hear a "first day preacher" provided by the Pinners' Hall congregation. Stennett's former church however, was welcome to come to Mill Yard if they provide "a Sabbath keeper that may be to our liking." 253 About 1721, the church did move over to Mill Yard. 254 The two churches met together until Robert Cornthwaite, a Socinian (Unitarian), became the Mill Yard pastor in 1726. Part of the Calvinistic Pinners' Hall congregation drew off and on December 27, 1727, accepted Mr. Edmund Townsend as their minister and began meetings in Currier's Hall. Townsend, it is said was not an educated minister, although he was faithful and useful. The church, however, never again prospered as in the days of Joseph Stennett. 255 |
