Two months later that same year, 1790, Samuel released for publication eight sermons on the
Bible.221 He says he is living in a time where there are many wild opinions
about the Bible. Some people think they find great discrepancies and reject much of the Bible while others accept it without much
thought and interpret it wildly.
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Some we hear excepting against this and some against that part of Scripture, upon pretenses which,
if admitted, would shake our faith in divine authority of the whole... .
Some we see putting the most unnatural force on particular passages of holy writ, to answer the purposes of a party,
a system, or a favorite opinion. Some attempting to extract that from Scripture which no sober man can persuade himself
was ever in it. Some converting plain history into symbolic prophecy.222
Stennett is steering a middle course, not that the truth is logically necessarily in the middle,
but that is where his evaluation of Biblical problems and interpretation arrives.
On the one hand, he thinks the Bible is a unit,223
although the method of inspiration may vary.
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If indeed any part of Scripture can be proved to be spurious or an interpolation, let it be cashiered.
If it cannot, we are not to be told, `this or that passage does not sound pleasing in my ear, or is not perfectly agreeable
with my creed, therefore ought to be, and shall be rejected.' ... Presumption here wilt not do: it must be proved that the
writer hath positively declared, that in this instance he did not speak by divine inspiration... . (I Corinthians 7: 6, 12).
224
By inspiration he means
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A supernatural influence exerted over the mind, whereby its faculties are instantaneously improved to a
degree which they could not have acquired by mere unassisted powers of
nature.225
By inspiration of Superintendency, a controlling influence is exerted over the mind; yet the writers are
"at liberty to use their own words, or to write in that style which was natural to them." By that means, historical facts are
accurate.226 By inspiration of Elevation, doctrinal truths are
infallible.227 Most of the Bible, however, was written by
inspiration of Suggestion in which human faculties are superseded. All Scripture comes under one or another of these
kinds of inspiration.228
In preaching for a belief in the inspiration of the Bible, he points out that Bacon, Newton and Locke,
persons of "distinguishable eminence." have accepted the inspiration of the
Scriptures.229 Among the reasons he gives for the inspiration
of the New Testament are these. "The leading facts reported in the New Testament are credible." In the New Testament there
is "no mistake, no misnomer, no anachronism." Also, the New Testament has "evident internal character of divine
inspiration":
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The simplicity of its narrations, the sublimity of its doctrines, the purity of its morals, its efficacy
to the noblest and most important purposes on the hearts of thousands, and the daily fulfillment of its
predictions before our eyes,230 all concur, in the most striking
manner, to confirm the proofs which have been laid before you of its divine
authority.231
The Old Testament is inspired because it is the basis for the New Testament which he has already said was
inspired.232
On the other hand, "How is the Bible to be guarded against misinterpretations by its pretended friends,
if it hath no place in our understanding and judgment?"233 Stennett's
use of common sense tells him there these who interpret the Bible to make it say things that were not intended by its writers.
"It was not given to instruct us in questions of philosophy, oratory, music, or the like."
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The sole intent of Scripture is to certify us of facts and doctrines that related to religion and a
future state, and to instruct the most illiterate as well as the learned in these important matters. Which being the case,
it is by no means strange that modes of speech common among mankind, and some of them not strictly, that is, philosophically
true, are frequently adopted; such as that the sun moves, that the earth hath corners, and that it stands upon pillars.
Nor is it to be thought strange, that little or no attention is paid, at least at least in some parts of scripture, to
the beauties of oratory; and that the style of one book should differ from that of
another ...234
Stennett gives us a glimpse of his overall critical understanding of the origin of the Old Testament cannon.
He relies on the detailed history by Humphrey Prideaux. He accepts the hypothesis of Prideaux that Ezra collected
the Old Testament books, picked those for the cannon, corrected the mistakes of transcribers to that time, and wrote in explanations and
changed place names that had grown obsolete. Because of references in certain books which are even later than the time of Ezra, he says that Chronicles,
Ezra, Nehemiah, Ester and Malachi were added to the cannon later. In chronicles, for example, they both say that a genealogy of the sons of
Zerubbabel carries down to the time of Alexander the Great.235 Such was the sane yet progressive
Biblical scholarship of the time of Samuel Stennett was a champion of it.
Stennett stands for the right of every man to study the Bible. "Let us not be offended at free enquiry."
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Every man has an undoubted right to judge of the authenticity, meaning, and intrinsic value of this, or
any other book, put into his hands. To deny him that right is absurd. To throw any difficulties in the way of exercising it,
whether by menaces civil or ecclesiastical in insufferable tyranny... The real friend or revelation will earnestly recommend
it to every man to read this book with attention, and to judge for himself of its contents, not doubting but the event of the
severest scrutiny, if impartial, will be conviction... . No index expurgastorius, no inquisitory process, no anathema ax
cathedra, is to be dreaded in our happy land... .236
He goes to plead with his congregation to decide themselves if the Bible is true or not.
Be assured, my friends, you have never believe to any
valuable purpose, if you never doubted. It is high time to consider seriously on what ground your profession stands.
True conviction that scripture is true will lead to moral consciousness:
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I am sensible the admitting Scripture to be the word of God, must be followed with painful consequences
to those consciences convict them of their past guilt . ...237
Thus Stennett leads his hearers to the point where the Bible "is not polemical but practical."
238 "The true and proper Use of the scriptures" is in personal application
to life. The Bible leads to self-understanding. One realizes his "base passions of pride, avarice, anger, selfishness, and
sensuality." Also, from the Bible, a person realizes "the worth and dignity of his immortal soul."
The Bible is often used by the Holy Spirit to convict men of sin (Heb. 4: 12). In times of sorrow and despair, the Bible aids in
self-control; it "raises, refines, and sublimates the affections." Finally, the Bible "guides the conduct of every sincere
Christian."239
Caleb Evans of Bristol, a friend of Samuel, died suddenly in 1791, so Samuel was out to Broad-mead, Bristol,
to preach a sermon in his honour.240 He preached on The Mortality of Ministers Contrasted
with the unchangeableness of Christ.241 In the speaks of Christ as permanent; faith in Him
gives stability to the gospel and the hope for a future life. Christ, Deity united with humanity; "What unexampled philanthropy was this!" Our human
nature was greatly exalted by its union with deity.242
In the sermon for Evans, as in his sermon for John Howard, Samuel gave about half of the sermon to telling about the deceased.
Normally only about a quarter of the length was used for the eulogy; the difference is whether eight pages or sixteen to twenty pages are used for that purpose.
He reminds the congregation that Evans came from the Little Wild Street Church in London and that he himself had helped at Evans' installation same years before
that. Samuel says that the seminary in Bristol is of long standing, but that it rose in fame and reputation when Evans headed the
institution.243
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