Finally, in 1785, the Seventh Day Particular Baptist Church secured its own minister. Robert Burnside, who had been preaching
in the afternoons, was called to the full pastoral office on January 7, 1785. The church voted its "most grateful thanks"
to "the Rev. Dr. Stennett" for his many years of "labor of love" among them. In reply, he assured the church "of his
affectionate wishes" and added that he prayed "for their prosperity" and was ready "to counsel and adjure them on
any ... occasion." On May 25 that year, Stennett, a Rev. Mr. Thompson and Rev. Abraham Booth ordained Burnside.
176
In 1753, which was ten years before Stennett became the main supply preacher for the Seventh Day Church, the church had
about twenty members.
The church had held its own, but had not grown, for in 1785, when his supply work was no longer needed, the church had
twenty-one members. After this the church did not prosper, dropping to fourteen members in 1796. In 1814, there were
only five members. Burnside died in 1826 and was succeeded by John B. Shenstone who kept up the meetings; he died in 1844.
Mrs. Shenstone, the last member of the church, died in 1863. The Mill Yard Seventh Day General Baptist Church had been
weakening also, but the decline of Calvinism and the popularity of the Arminian Wesleyan movement likely hastened the
decline of the Seventh Day Particular Baptist Church.
177
I know very little about Robert Burnside except for a letter he wrote in 1821 to Rev. Eli S. Bailey, the corresponding
secretary of the Seventh Day Baptist General Conference in the United States. In the Letter he
displays a great concern about theological systems:
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... I certainly agree with you, that we are not required to believe the manner in which the Father, the Son, and
the Holy Spirit, are each truly, and properly God, consistently with their being one God; yet
I always judge it necessary to declare against Sabellianism, as well as against Tritheism;
and to say, that Trinity is not nominal, or titular, like that which consists merely in three distinctions, given to
the same person.
... When you mentioned the sentiments of the Presbyterians, I should have felt happy had you stated your own
concerning Election, Predestination and the final Perseverance of the saints. You observe
that there are differences among the Calvinists, as well as among the Calvinists, as well as among the Armenians.
I own it, as likewise the impossibility of two societies, or even two individuals, and much more of many Churches,
though under one denomination, agreeing in every minute particular. But there are differences which the parties
consider compatible with Church communion, and differences which one of the parties, at least, considers as utterly
incompatible with it...
178
On one page, Burnside shows more concern for theoretical theology than Samuel Stennett does in two thousand pages! If
scholastical theology was so important to Burnside, it is no wonder the church faltered during his pastorate.
Samuel Stennett preached for the expression of Christianity in life and he disapproved of any Christianity which made theology its primary concern. Under Stennett, the church held its own, but under Burnside it virtually collapsed.
Times were not so hard for the Little Wild Street Baptist Church, for during the ministry of Samuel Stennett, it became
"the principal Baptist church in the metropolis."
179
We remember that in 1753, the church had sixty members while two Baptist churches in London had one hundred fifty members each.
180
The church must have greatly enlarged in membership, for in 1788 it rebuilt its "chapel" so that it would seat about five hundred
people.
181
Index
On a Parable
Samuel published a group of six
Discourses on the Parable of the Sower
in 1786.
182
He uses the first half of the first discourse to speak on the general nature of the parables. The very nature of a parable enables
a person "to place certain characters and actions in a striking point of light, and to treat them with a freedom which in a plain
direct address would scarcely be reconcileable with prudence and delicacy."
183
Samuel gives some general principles for under-standing parables. (1) A parable should be studied in its full context. (2) A parable
has a central message to teach; if we are distracted by details, we may indeed miss its true meaning. (3) Caution must be used in
arguing from the parable to doctrines:
-
The principal or leading idea of a parable is, I admit, a sufficient ground on which to establish a doctrine but this is not always the case with a detached part of it.
"We mean not therefore to condemn the use of metaphors and similitudes, but only to correct the abuse of them."
184
The first discourse then includes an incisive polemic against the excessive use of allegory in preaching. He describes much of the preaching of his time as "mystical treatment of Scripture." This is a portion of his invective:
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It is lamentable to think what multitudes of weak people are imposed upon in this way. Their imagination is amused, and their passions excited, at the expense of their understanding and Judgment, which are miserable trifled with, and too often greatly perverted. Figures we shall hear applied to what they hear no resemblance to, or at most but a very obscure and imperfect arid imperfect one. Metaphors of the lowest kind, if not indecent, we shall hear poured out in great abundance; a whole discourse filled with them, and sometimes a favorite one twisted and turned to any or every purpose without sense or reason. The doctrine of types shall be treated with the greatest freedom, as if no bounds were to be affixed to a wild imagination, and the preacher were at liberty to impose his own conceits on all the circumstances of the Jewish ritual. That shall be made a type which is none, and where there is one it shall be stretched beyond its true meaning. The very outlines of a shadow shall become the foundation of some important doctrine. Scripture histories shall be converted into allegories, the common actions and intercourses of the patriarchs and others, assume the air of mystery, and even the geography of the Old Testament have a spiritual meaning given it. And thus the Bible shall be made to say, in an infinite variety of forms, what no man of common sense can believe it ever meant to say.
185
Samuel goes on to say that allegorical preaching takes practically no study; if it were valid, he would accept it and cave himself a great deal of work. However, (1) the Bible says men should study (I Timothy 4: 13; ii Timothy 2: 1 5), Christianity must be stated clearly and used "to lead step by step to the knowledge of God, Christ, themselves, their interest, duty, and final state."
186
He is confronted by the objection that "an allegorical declamatory kind of preaching" is very popular. He admits that many people would rather have their emotions excited rather than their understanding of Christianity enlarged.
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But must we accommodate ourselves to such a depraved taste, in order to draw the multitude after us? Is this manly? Is this honest? Is this treating either them or ourselves as we ought? Should we rather take pains to correct their taste, and to convince them that religion is not a matter of amusement, but of the most serious consideration?
187
Speaking of preaching of the "wild allegorist," Stennett says,
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`this eccentric mode of preaching has been owned for the awaking and converting sinners.' But before this argument can have any forcer the fact itself should be fully established. Many have been supposed to be converted, whose after conduct has furnished sad proof to the contrary.
188
Stennett also points out that "allegorical preaching" can not possibly "convert" "men of more refined understandings and a sceptical turn of mind."
-
Suppose a man of this cast to go into a Christian assembly, and hear the plain histories of the Old Testament allegorized; as for instance, the falling of the borrowed axe into Jordan made to signify the apostasy of our first parents, and Elisha's causing it to swim, interpreted of miraculous recovery by Christ; ... what would be the effect? He would perhaps conclude that this fanciful account of the doctrines meant to be inculcated, was the best proof the preacher could bring in support of them, and so would be confirmed in his infidelity: While sensible people, who do believe them, would be hurt to the last degree by the officious zeal of this inconsiderate expounder of Scripture.
189
Therefore preachers should "first endeavour to inform men's understandings, and then to get at these objects are not gained, the more we practice upon their passions, the greater real injury we do them.
190
In the interpretation of the parable Stennett speaks on four kinds of persons, "the INATTENTIVE--the ENTHUSIASTIC--the WORLDLY-MINDED--and the SINCERE."
191
As to inattentive hearers, those people do not come to a firm personal belief in Christianity. Faith is "a firm persuasion of the truth of the gospel, accompanied with a deep sense of its importance, and a cordial acceptance of its gracious proposals; and so producing the genuine fruits of love and obedience."
192
By his definition, enthusiastic hearers are the seeds which in the parable fell on shallow soil (Matthew 13: 5,6). Their belief in Christianity is ephemeral. Lacking deep religious conviction, these people adopt the attitude, "I am holier than thou." A true Christian is humble.
193
In his third category of people are those who are overly concerned with this world. Riches, for example, may be deceitful, yet they are also essential to life and can have good uses.
194
Let the professors of religion have no more to do with the world than duty clearly requires."
195
Finally, the sincere hearers have the fruits of Christianity in their living. Yet men should not be too disappointed when they find they are not perfect:
-
To fix the standard of real religion at a mark to which none can arrive, is to do an injury to religion itself, as well
as to discourage the hearts of its best friends. Absolute perfection is unattainable in the present life.
Even the patriarchs and Christ's disciples had their failings.
196
The series of sermons on the parable of the sower closes with a general sermon on practical suggestions for Christians. As to ministers, he says they should avoid
-
affection, . . rude and barbarous language, ill-managed metaphors, trite stories, quaint conceits, and a long train
of other trifling puerilities, too common among some in our time. ... An easy, plain natural style, alike remote from pedantry
and barbarism, best becomes the authority and importance of divine truth... .
197
Before Christians worship, they should not spend too much time dressing, but should also spend time preparing for worship itself.
For devotions on the day of worship, he suggests a book by his friend, the Rev. Daniel Turner of Abingdon in Berkshire:
Short Meditations on Select Portions of Scripture, chiefly Designed to be read on the morning of this day
.
198
Samuel says that a person is not likely to profit from more than two worship services on the same day; one can choose from the morning and afternoon worship services and the evening "lecture." After the last service, a person will probably find it most advantageous to go home and meditate on what he has heard that day, rather than to join boistrous company.
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