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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." 181 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; 182 thus the justice of God is maintained. 183 How-ever Stennett thinks that God judges the nations now since "in the world to come, ... judgment is only of particular persons.! 184 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.
Let not our thanksgiving evaporate into pride and levity, or sink into intemperance and luxury; but let it appear in a rational, and religious joy, accompanied - with an humble. that we owe all the successes we now celebrate to the': "Shield and sword of the Lord," 185
Yet another day of thanksgiving is celebrated on the first of May, 1707. After a century of, partial union, at last England and Scotland are joined in one parliament and under the name "Great Britain." 186 The text for Stennett's Sermon was Judges 5: 15b: "for the divisions of Reuben there. were great thoughts of heart." The burden of the sermon is to maintain peace and union between the two countries. The sermon was published and went into a second edition the same year.
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
to bear the burden of a just and necessary war than weakly to fall into the obvious snare of a dishonourable and destructive peace.
This is a good principle but as history turned out, nothing resulted but more years of war and more bloodshed. For myself, I am glad that no good occasion arose on which to present the paper to the representatives in parliament. 189
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:
the goodness of God should lead us to repentance lest after so many deliverances from the hands of our enemies, and so many victories over them, he should at last suffer them to prevail against us, and to triumph over us: or lest he should punish us for our sins more severely, and more immediately by his own hand. 194
To Stennett, believing in a modified form of providence, that was the preaching value for the occasion.
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.
But [wrote the biographer] he [Stennett] assured their Lordships, that neither himself nor his brethren could ever be brought to justify with their hands, what their hearts disapproved; and that no particular advantages to themselves could counterbalance their regards to their country.
This time Stennett opposed a government policy because of his personal integrity. Stennett's Presbyterian brother-in-law, Dr. Daniel Williams, was also approached by the Tory ministry, but he also refused to yield to the Tory wishes. 196
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.
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
as the practice of religion and virtue is the interest of every man, considered in his private capacity; so it tends to the happiness of communities; and recommends itself to human society by the great advantages it brings to those who entertain and cultivate it." 207
Although he quotes Biblical material profusely in this sermon, as he does in all his sermons, it seems to me that the above statement is not completely scholastic, but is related to life.
I would say that the following quotation also reflects his crystallization of life experience:
if the liberty of a nation could be preserved from the danger of a foreign invasion [i.e., if military and economic necessity are not present to force group cohesion an the nation is], without the restraint and suppression of vice, and the practice and encouragement of virtue; it could scarce long subsist, but would sink with its own weight. 208
Today in the twentieth century, will the unjust purges by the U.S.S.R. bring the country collapse? I am not sure this is going to happen. Therefore, I have to say that the complete collapse of a country due to ungodliness comes in part from his belief that social groups are groups are judged and rewarded or punished only in this earthly existence. 209 I conclude that the doctrine he is preaching at this point is experience conditioned by the attitudes of the Old Testament prophets.
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 .... "
'Tis liberty which inspires men with generous designs and resolutions for the common benefit, and makes them diligent in the execution of them. This makes them assiduous, and provident in the management both of their own affairs and those of the publick; having a just expectation of receiving the reward of their labours; of enjoying the fruit of them of them themselves, and of transmitting a due share of it safely to their posterity. 212
Dissenters could not hold government offices, for office-holders had to receive the Lord's supper from the Church of England. Several months after his sermon on the contribution of religion to individuals and society, Stennett wrote an essay on "Occasional Conformity." 213 Occasional was the receiving of communion now and then from the Church of England, on order to hold public office. Stennett says that a true church is made up of Christian believers while the Church of England consists of the people of England in common." 214 Making the Lord's Supper a test for office-holding, is prostituting that Christian ordinance. 215
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:
With thee, into thy watery tomb ...218 ... the willing converts ... . ... follow through his liquid grace ... . 219
On the level of inter Church cooperation, I will mention two non-Seventh Day Baptist contacts and his relationship with other Seventh Day Baptists. First of all, I should point out, that Seventh Day Baptists in that time were active in fellowship of those Baptist who worship on Sunday. There was no "denominational" separation between the two groups as there is today.
As was the custom, Stennett participated in the ordination of a minister and two deacons at "a church of Christ at Limehouse" on Tuesday, February 19, 1705/6. 220 Likewise, time has preserved a record of his helping found a Baptist church at Coinbrook in Buckshire on Wednesday, January 14, 1708. 221
As were have mentioned before, Stennett was a good friend of the elderly John Belcher, pastor of another Seventh Day church in London, After Belcher's death in 1695, a Mr. Cooke took over the congregation. In 1696, Stennett's church agreed to let this other congregation continue to meet with them at Pinners' Ha11. 222 However, Cooke and his friends, the following year accused Stennett of partiality. This dispute was yet alive three years later in 1700. At that time some friends of Cooke apologized, but Pinners' Hall Church thought the apology was insincere, so they rejected it. Cooke's church, however, broke up and perhaps twenty-five or thirty joined Stennett's church. 223
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:
It is hereby declared that they are willing to renew and maintain a good correspondence with one another; and that ye said difference from this time should be buried in oblivion; and that the said churches should live in that peace & Amity with each other which so much becomes their Christian Profession and So much tends to adorn ye doctrine of God our Saviour. 226
Joseph Stennett and his church had an interest in ministerial education. The previous minister of the church, Francis Bampfield, had left his books for the "Design of training up Young Men in Scripture-Learning," a plan mentioned in a book of his. His Widow, however, had permission to sell part or all of the books if necessary to support herself. In 1696, four members of the church were appointed to talk with Mrs. Bampfield about the education plan. 227 In 1696, Benjamin and Joseph Stennett and Wm. Mason were appointed to talk with her about the possibility of giving her an annuity for life so she wouldn't have to sell the books. 228 At a church business meeting, in 1697, after the death of Mrs. Bampfield, Joseph Stennett and Wm. Mason were appointed to try to get the books from Mr. Joseph Davis, 229 one of the executors of the estate. 230 However, after all this work, so far as I know, nothing ever came of the plan.
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
the advantages of his conversation and direction in their studies; and he failed not in the midst of all his other engagements to afford them very considerable assistance. 231
Besides this, his 1732 Biographer says "many young ministers" came to him for advice. 232
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:
Nathaniel Hodges preached a funeral sermon for Joseph Stennett on August 22, 1713. The sermon closes with ten pages of the usual compliments and eulogizing about the deceased. 238
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:
The manner in which his ministry was conducted, sufficiently discovered that he pursued the true ends of it; to convince man of sin, and lead them to Christ for life and salvation; to make them truly wise and good, and happy. He labored industriously to answer these great and good ends by the diligent preparations of his study: and yet those who were dearest him know, how humble he would express his sense of the necessity of divine assistance; and with what holy warmth he would plead with God for help of his Spirit. The subjects of his discourses were chosen; and the skill he showed in handling them will best appear from those which are published. He used to bring nothing with him into the pulpit, except some short hints of the heads of his discourse, and references to texts of scripture; so that he committed things only, and not words, to memory; but though his diction was extemporary, yet it was very easy and natural, for he had a great command of the English language. His voice was low, but sweet and musical:
and as he spoke the true sense of his own heart and experience; so the suitable air of his countenance, and the agreeableness of his addition, seldom failed of recommending what he said to the attention of judicious hearers ....
His judgment in causistical 243 divinity, and his large acquaintance with experimental 244 religion, were attended with such a sweetness and tenderness of spirit, as invited many persons of afflicted minds and doubting consciences to apply to him for advice; who always met with a hearty welcome, and seldom went away with-out relief.
His endeavors to restore any of his flock, who wandered out of the ways of religion, were indefatigable: and those labors were managed with such a zeal for God's glory, and so apparent a view to their truest interest, the dignity of his office being always maintained with a most affectionate tenderness to the souls of men; that it must be a hardened mind indeed which could continue insensible under his reproofs. 245
Under this able minister, Pinners' Hall Church flourished with numerous accessions of new members.
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 (Morton's) 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
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181 Ibid. , I, 273.
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182 It seems to me this is about the same as one of the Old Testament solutions to the problem of by the evil prosper: it is in the future that God will reward the righteous and punish the guilty. See Ps. 37: 1f.; Malechi 3: 17f.
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183 Joseph Stennett, Works , I, 278f.
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184 Ibid. , I, 279.
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185 Ibid. , I, 307. I don't agree with the theology Stennett uses to arrive at humility, but I am sure that humility is a much needed virtue. This Sermon was published in 1706.
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186 The two countries have had the same king since James I, the son of Mary Stuart, succeeded Elizabeth in England. Finally in 1707: there is complete union: (Garrett, op cit. , p. 3.23).
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187 The sermon is in his Works , I, 310-340; see especially p. 334.
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188 J. R. Green, History of the English People (New York: International Book Co., no date), V, 124f.
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189 Joseph Stennett Works , I, B28f. Wilson, op. cit. ,II, 602; Pike, op. cit. , pp. 182f. The Sabbath Recorder , III, no. 46 (May 6, 1847), p. 182 is in error in saying that the address was actually presented to the representatives.
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190 Joseph Stennett, Works , III, 83-119.
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191 Ibid. , I, 341-382.
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192 Gen. 14: 13.
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193 Joseph Stennett, Works , I, 372.
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194 Ibid. , I, 379f.
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195 Garrett, op. cit. , pp. 323f.; Green, op. cit. , pp. i29f.
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196 Joseph Stennett, op. cit. , p. 184. Works , I, B3Of.; Wilson, op. cit. , II, 602; Pike, op. cit. , 184
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197 Houlder, op. cit. , pp. 8Of.; Samuel Stennett, Works , III, 477.
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198 If my guess is right, it shows the danger of united church action in politics. As the twentieth century Archbishop William Temple has written, Christianity must do its main work in government "through its members in their capacity as citizens shaping the political decisions which affect the national life and destiny. It is of crucial importance that the Church acting corporately should not commit itself to any particular policy Every policy always turns out to have been less than perfectly adapted to the situation, and the Church must not be involved in its failure." ( Christianity and Social Order, ) (New York: Penguin, 1942), pp. 18f.)
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199 British Museum - Catalogue of Printed Books . One may see this in Joseph Stennett, Works , IV, 1-48. Burrage, op. cit. , p. 34 dates this in 1700, but on p. 627 it is dated as 1709. The British Museum gives 1709 and Whitley's Bibliography gives 1704 and 1709. By weight of cumulative evidence, I prefer the 1709 date.
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200 Joseph Stennett, Works , IV, 17f.
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201 This is Theodore of Mopsuestia, the most important exegete and theologian of the Antioch "school" for some years on either side of 400 A.D. (Walker, op. cit. , p. 145).
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202 Grotius (1583-1645) was a great Dutch jurist and historian. He is called the founder of international law. Theologically he was a Remonstrant ( Ibid. , p. 455).
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203 Joseph Stennett, Works , IV, 5.
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204 Ibid.
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205 Ibid. , IV, 10.
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206 Ibid. , II, 47-74.
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207 Ibid. , II, 47; cf. II, 72.
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208 Ibid. , II, 47; cf. II, 64.
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209 Ibid. , II, 65.
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210 Ibid. , II, 56.
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211 R. H. Tawney, Religion and the Rise of Capitalism (New York: New American Library of World Literature, 1950), pp. 202ff.
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212 Joseph Stennett, Works , II, 59, 61.
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213 Ibid. , IV, 339-352. Heading is "Cheapside, Nov. 27, 1710." Cheapside is a district at the south end of Broad Street.
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214 Ibid. , p. 240.
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215 Ibid. , p. 246.
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216 Toynbee, op. cit. , III., 358; cf. 220f.
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217 Ibid. , IV, 153-169: Hymns Comps'd for the Celebration of the Holy Ordinance of Baptism .
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218 Joseph Stennett, Works , IV, 164.
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219 Ibid. , IV, 168.
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220 Ibid. , II, 75.
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221 Whitley, The Baptists of London , p. 127.
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222 Pinners' Hall Record Book p. 47.
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223 Ibid. , pp. 56, 66, 77, 84, 87, 89. Some of those who changed churches did so because "Cooke had refused them communion."
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224 If the location of Pinners' Hall is on Broad Street, Goodmans' Fields must be about a mile south-east of the Tower of London and about three-fourths of a mile north of the Thames River.
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225 225 The Old Church-Book of the Seventh Day General Baptist Church at Mill Yard. in Goodmans' Fields , pp. 121f., 127, 145, 157, 257.
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226 Ibid. , p. 193.
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227 Pinners' Hall Record Book p. 6.
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228 Ibid. , p. 26.
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229 Joseph Davis was a leading member of the Mill Yard Seventh Day General Baptist Church.
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230 Pinners' Hall Record Book p. 55; for this series of events, cf. Transactions of the Baptist Historical Society , III, (1912-13), 10f.
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231 Joseph Stennett, Works , I B32.
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232 Ibid. , I, B33.
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233 Joseph Stennett, Works , I B33ff.; Adam Taylor, op. cit. , I, 339.
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234 Joseph Stennett, Works , I, 383-444. This was published originally in London in 1713, going into at least two editions that year.
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235 Ivimey, III, 580.
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236 Joseph Stennett, Works , I B34f.
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237 Ibid. , I B36; Ivimey, op. cit. , II, 501f.; Wilson, op. cit. , Sabbath Memorial , I (Jan. 1883), 384f.
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238 Nathaniel Hodges, The Christian's Gain By Death (London: 1713, pp. 1-36.
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239 Joseph Stennett, Works , IV, i-xxii; cf. The Private Letter Books of Joseph Collet (London: Longmans, Green and Co., 1933), pp. 51f., 106.
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240 Joseph Stennett Works , I, 36.
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241 Walter D. Jeremy, op. cit. , pp. 86, 119. Mrs. Stennett's grandson Samuel Stennett, in his book A trip To Holyhead (1793), expresses his own thoughts in one of the characters in the book; he makes this "actor" speak of his "good old grandmother." It is possible, though not certain, that Samuel had his grandmother Stennett in mind. Samuel was born in 1727, so it is entirely possible that his grandmother is living for some time during his childhood. His grandmother's older sister, we note, died in 1739.
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242 The Private Letter Books of Joseph Collet , p. 100.
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243 Polemical or argumentive (divinity).
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244 Experiential.
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245 Joseph Stennett, Works , I, B12ff.; many of these ideas came from the funeral sermon preached by Hodges.
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246 (London: 1732).
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247 (London: 1731).
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248 Ibid. , I, i.
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249 [London: 1732)
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250 Ibid. , I, i, iv.
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251 Seventh Day Baptist Memorial , II, 38: letter from Newport, RI to Mill Yard, Dated Sept. 2, 1753.
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252 Baptist Quarterly , V, 2 (Apr. 1930), p. 85.
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253 The Old Church Book . , . Mill Yard , p. 221.
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254 Transactions of the ... . , V, (1916-1917), p. 78; Whitley, The Baptists of London, p. 119; there is another tradition, one says Stennetts church stayed until 1727 (Ivimey, op. cit. , III, 407), but I think a removal to Mill Yard about 1721 is the stronger tradition.
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255 Minutes of the General Assembly of the General Baptist Churches in England , II, 49; The Sabbath Recorder , III, no. 46 (May 6, 1847), p. 182; Oct. 3, 1844, p. 57; The Old Church Book ... Mill Yard , pp. 256f.; Whitley, The Baptists of London , p. 119.
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256 Joseph Stennett, Works, I, B19; Ivimey, op. cit., II, 490.
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257 Pinners' Hall Record Book, p. 260 (5); John Piggott, Sermons (714), pp. 470ff. The title of the George Stennett sermon was "The extravagant Mirth of Youth expos'd from the Consideration of a Judgment to come." The sermon, however, praises George's piety.
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258 Pinners' Hall Record Book pp. 254, 245, 257 (2). There could be an objection that Edward was not on the membership list of this church. I suggest, perhaps this is the brother whom George exhorted on his dying day "to forsake his sins." (Piggott, op. cit., p. 472.) Martha Batt must have been an ironic person, for according to The Old Church Book ... Mill Yard on June 7, 1702 (p. 127), some messengers came from a Mr. White's church inquiring about Martha Batthe who wants to join their church for they do not sing at the Lord's Supper. Then she marries the son of a man who writes communion hymns! I admit that my reconstruction calling for this second Edward Stennett differs with the Transactions of the Baptist Historical Society, III, 94 which makes this the first known Edward in the Mary Hall will, for "no other Edward is known? However, my theory, I think, has broader research as its base.
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259 Joseph Stennett Works, IV, 244ff.
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260 This account is compiled from Ivimey, op. cit., IV, 522; John Browne, History of Congregationalism ... In Norfolk and Suffolk (London: 1878), pp. 554f.; Transactions .of the Baptist Historical Society VI (1918-19); 115; cf, The Sabbath Observer, April-June,.1937; p. 137. The first of these sources says "Joseph Stennett," but the others say "Benjamin Stennett." Besides, Joseph II is a minister in London at that time, and Joseph III is at Abingdon in Berks, Both much to far away for a double pastorate.
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261 SDBs in EA I, 101. He must be confused with the Samuel who is a son of Joseph, I insist that a twentieth century statement of this nature should have had an eighteenth century statement in back of it; such I cannot find.
N1 Saint James Dukes Place, London, parish register.
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N2 Joseph Stennett, Works, I (London, 1732), (first seq.), pp. 10-11.
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N3 Ibid., p. 19.
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N4 Pigott, Eleven sermons ... (London, 1714), pp. 470-472.
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N5 The registers of St. Vedast ... London, ed. by Willoughby A. Littledale, I (London, 1902) (Publications of the Harleian Society, Registers, v. 29) , p. 239.
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N6 The registers of St. Vedast ... London, ed. by Willoughby A. Littledale, II (London, 1903) (Publications of the Harleian Society, Registers, v. 30) , p. 256.
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N7 Joseph Stennett, Works. IV (London, 1732), pp 244-246
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N8 Allhallows Wall, London, parish register (in the Guildhall Library).
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N9 National Library of Wales, letter in MS 11095E.
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N10 Ibid., (first seq.), p. 36--the epitaph is in English in the Baptist magazine' X (1818), p. 330.
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