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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.
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:
"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:
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,
`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 skeptical 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
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176 Pinners' Hall Record Book . pp. 129f.
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177 Ibid. , pp. 130., 133; SDBs in EA , I, 41 f., 54; Walker, op. cit. , p. 519; IvImey,
op. cit. , Ill, 278.
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178 Seventh-Day Baptist Missionary Magazine , I (1829), 61.
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179 Herbert S. Skeets and Charles S. Miall, History of the Free Churches of England 1788-1891 (London:
Alexander and Shepard, ca. 1891), p. 209.
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180 lvimey, op. cit. , III, 278.
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181 Whitley, The Baptists of London , P. 126; Ivimey, op. cit. , 363; The Protestant
Dissenter's Magazine , I (March, 1794), 316.
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182 SDBs in EA is in error when it calls them Discourses on the Parable of the Saviour (II, 1
356)
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183 Samuel Stennett, Works , II, 33. For this work, I am using the pagination in his Works .
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184 Ibid. , II, 335f.
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185 Ibid. , II, 336f.
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186 Ibid. , II, 338.
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187 Ibid. , II, 339.
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188 Ibid. , II, 340f.; cf. p. 344f.
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189 Ibid. , II, 345.
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190 Ibid. , II, 347, cf. p. 346.
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191 Ibid. , II, 348.
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192 Ibid. , II, 375.
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193 Ibid. , II, 402.
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194 Ibid. , II, 421f.
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195 Ibid. , II, 440.
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196 Ibid. , II, 453.
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197 Ibid. , II, 475f.
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198 Ibid. , II, 479-482.
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199 Ibid. , 483f.
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