Following the several tax acts which imposed obligations on America without having representation in the British
Parliament, we are well aware of the American Revolution which broke out in 1775. The first mention of it by Stennett in print is in
1781. By this time, after initial defeats, the Americans had both gaining and losing ground and the French fleet was threatening
British control of the sea off the colonies. By 1781, the rebellion was about seven years old. Stennett says of the war
hath reduced the once happy and flourishing colonies to beggary, and consumed the wealth of the parent state to
a degree that affects the feelings of every individual. It hath created such divisions among us, as have relaxed the nerves of
government and threatened the very existence of decency, order, and subjection. The powers of France and Spain ... have united against
us. Their fleets have insulted our coasts: and, whilst they have ignominiously forborne to fight, they have left no measure untried to
protract the dispute to the ruin of those whom they would be thought to support, as well as of this country upon which they have
insolently denounced vengeance ... 133
Samuel's sermon at this time was National Calamities the Effect of Divine Displeasure ; it is based
on Amos 3: 6: "Shall there be evil in a city, and the Lord hath not done it?" The sermon was preached at the Little Wild
Street Church on February 21, 1781 a day of "General Fast." As the sermon basically is concerned with the American war, I
suppose that was a day of fasting because of the American rebellion. Stennett believes in Providence, so the current internal
political disorder means the nation is sinful. He uses a rational argument to support Providence:
If there be a God, and if he bath created the world, (and no one in his senses will deny it) it follows, that
God upholds and governs it.134
Thus, the political calamities are a result of the sin of the people.
Samuel does say that there is considerable good in his times:
Let it also be acknowledged to the honour of this age, that public charities, whatever may have been the motive,
have received more countenance and encouragement for the last half century than any before. It will likewise be granted that a liberal
way of thinking, respecting the rights of conscience in matters of religion, hath got the better of the stubborn and unnatural
prejudices of former times.... increasing advantage of light and knowledge we derive from the history and experience of former ages
... 135
Among the sins of the people are these:
intrigue and seduction, lewdness and debauchery, adultery and divorce, in temperance and luxury . . .
venality and corruption, that mad spirit of gaming, that fraud and oppression, that violence and rapine which abound among us...
contempt of magistracy, slander and defamation dueling and suicide, and frequent failures among men of trade and business. 136
I was surprised to find that Stennett includes colonial mismanagement in the East Indies as one of the
sins:
horrid sacrifices . . have been made for a course of years past, in our East India settlements ... Posterity
will shudder when they are told, that an immense number of lives have been wantonly spent in the service of lawless ambition and
insatiable avarice. 137
(Note that in the very next year, 1782, the governour-general of India was Impeached and brought to trial for
corrupt and cruel government; after a trial that continued at intervals for eight years, he was acquitted.) 138
There are also theological sins; Samuel is well aware that skepticism has replaced Deism.
Atheism and infidelity usually take the lead in enumeration of publick vices. And it is well known to those who
are conversant in the literary world, that scepticism, in the affected habit of modest diffidence, hath of late years obtruded upon us
opinions which directly tend to destroy all distinctions of moral virtue, and to deprive men of the powerful restraints which natural
religion lays upon their consciences. 139
It is said that the Dissenters had "avowed sympathy with the American patriots." 140 Samuel, however, like his father and grandfather before him, is a loyal supporter of the
British government. 141 He is perfectly satisfied with liberties as they are in England. He
is more afraid that the war will obstruct justice, 142 and that England will weaken and
become the prey of France and Spain. 143 He preached this sermon a little to early to real
sense that the colonies would become independent. 144
In 1782, Stennett preached the funeral sermon for Benjamin Wallin, one of the men who ordained him; he had
already preached the funeral sermon for the other man, Dr. John Gill, who had died eleven years earlier. Stennett says that his own
father, Joseph II, was instrumental in Wallin's decision to enter the ministry and in "his preparation for this
service." 145 One of the outstanding portions of this sermon is his picture of a
minister at work:
His proper business is to study, read, watch, pray, preach, exhort, rebuke, counsel, and the like. Now we see
him in his retirement, turning over his bible with assiduous attention, enquiring into the evidence of divine authority, searching its
sacred truths to the bottom, investigating a thousand hard questions, and labouring to collect every kind of knowledge that may
subserve the great purposes of his ministry.... 146
Now we see him dealing severely with his own heart, judging him-self, bringing the word of God home to his own
bosom, examining his inmost soul by it, labouring to come at a just idea of his sins, views and motives, combating the evil passions
of his breast, and striving to rouse into vigorous exercise all the devout affections of his soul ... 147
Now, again, we see him entering on his public labours with diffidence and trembling, striving to approve himself to
God and the consciences of men, putting out all his strength, reasoning with clearness and authority from the Scriptures,
expostulating with sinners on their folly and unbelief, and earnestly beseeching them in Christ's stead to be reconciled unto God;
and exhorting Christians to their duty with tears of affection and fervency. Now comforting them that are cast down, then reproving
that do amiss; now resolving the doubts of enquirers, then in meekness instructing those that oppose themselves, if God peradventure
will give them repentance to the acknowledging the truth.' (II Tim. 2:25) ... 148
Once more: we must follow him from the church of God into the world. And what sad scenes of guilt and misery is
here sometimes the witness of, while mingling his tears with those of the widow and fatherless, the poor and the oppressed! 149
In 1783, Stennett had another series of sermons published. His Discourses on Personal Religion had been published in 1769.
Samuel does not say it this way. but I would say that his 1783 Discourses on Domestic Duties are a counterpart of his previous
sermons on personal religion. Win. Jones, the man who wrote the biography of Samuel that prefaced to his works which were published in
1824, says that this cycle of sermons on domestic duties are the "most finished of all Dr. Stennett's productions," not
to say but what he always has a good style. 150
In this series of sermons, he considers the social aspect of the world and of religion. "as man was made for
society, it is the duty and interest of every one to contribute what lies in his power to the general good." "This," he
often says, "is a plain dictate of nature, and is abundantly confirmed and enforced by Scripture." It is impossible for a
man to be a genuine Christian, without feeling, in a degree at least, that generous warmth which a public spirit inspires."
151
In an age when capitalism is appearing accompanied with the downtrodden masses who work in factories, it is good to
read a social message. Stennett does say that wealth can often be put to good use:
It will put it in our power to make multitudes of our fellow-creatures happy. There is, therefore, neither
wisdom nor virtue in treating riches with an heir of haughty contempt, as certain visionaries have done. 152
He does not seem to realize that some wealth used to do good really comes from the war of those whom one is
going to help! I would say that philanthropy is not a real solution to capitalistic problems.
Samuel says that having rich and poor in society is part of the status quo. This organization of
society is the result of the kind action of Providence. This is one time when Stennett's belief in providence, combined with the
use of natural religion, results in approval of the status quo ; in this case he failed to judge society by a standard or ideal
which was above life as it is.
it is a maxim among commercial men, that the industrious poor are the riches of any country; for trade and
manufactures, which are the grand sources for wealth, owe their support to them. the wisdom of divine providence in endowing men with
such different capacities, and in distributing property to them in various proportions, cannot be enough admired. 153
As an aspect of social religion, Stennett stands in favor of "civil and religious rights and
liberties." 154 Love of one's one country should not excite hate toward citizens
of other countries.
Nor will the prejudices he has conceived against the ignorance, superstition, and bigotry of Pagans, Mohometans,
and Papists, or against those who have injured him, obliterate the compassionate feelings of humanity towards them... . In short, as
religion confirms and improves that universal philanthropy which nature teaches, so the Christian feels himself disposed not only to
the duties of truth, sincerity, and justice, but to those of civility, sympathy, and love towards the whole race of mankind. 155
Likewise, he specifically expresses love for all Christians, to all who belong to the "one catholic
universal church or body." 156 In stressing the religious education of our children,
he even says that "Mahometan," Jewish and Roman Catholic parents have the responsibility of seeing that their children are
educated. 157
It is further to be observed, that however children may not see reason, upon calm and serious enquiry, to
dissent from religion of their parents; they are nevertheless obliged to treat both them and their profession with all decent respect.
158
On motive behind social religion is that God gave his son to pardon "our offenses, and to accept and save
us." "the least return we can make to him for all his generosity to us, is to initiate the example he has set us, and to
contribute all that lieu in our power to the happiness of our fellow-immortals." 159
Another social motivation is the very nature of Christianity.
Religion is not a mere speculation: it is an operative principle, and these fruits of it are a noble evidence of
its existence and prevalence in our hearts. 160
Most of the Discourses on Domestic Duties deal with the family. Using a variety of texts, including
several from the fifth and sixth chapters of Ephesians, he speaks on the relationship between the husband and wife, the duties of
parents to children, the duties of children to parents, and the relationship of masters and servants. A major aspect of family living
is morning and evening family worship. The service he recoin mends consists of (1) Scripture reading with explanation for the
children. (2) "a song of praise to God" if the family is able to sing, and (3) brief prayer. As to the prayer, "as
variety and brevity should be aimed at, to prevent tediousness, so formality should be carefully guarded against, that being an evil
which too often attends the frequent returns of these periodical exercises." The whole service should take only fifteen minutes,
or at most twenty. 161
Samuel lays out a plan by which parents could be guided in the general education of their children. The first seven
years are to be spent at home, a time which might well include the reading of religious stories to the children. The second seven
years is under immediate direction of the father who guides them in "diet, dress, amusement, chastisements, rewards, religious
exercises," and learning. He also may select tutors to help in the education. The years fifteen through twenty-one are used to
prepare children for "the stations of life they are to fill." 162 The parents
must be careful that the children are properly matched in vocation to their mental capacities. 163
It is interesting to note the careful yet considerate attention given to the reading matter available to
children.
The wretched trash of plays, novels, and romances with which the world is overrun, hath done infinite mischief
to the morals of young people. It hath corrupted the principles, enflamed the imagination, and vitiated the taste of thousands. With
books of this sort a prudent parent will not suffer the closets of his children to be disgraced. Nor yet, under the pretence of taking
of their morals, In the well-selected writings of poets, historians, and natural philosophers, he will find a fund of entertainment
far their leisure hours. 164
In these discourses, Samuel makes use of or reference to many writers in ancient times and in England of his own
time. He even uses books by Deists and Church of England writers! 165
Samuel preached to the annual meeting of the "Education Society" at Broadmead, Bristol on August 27,
1783. Very likely this was the group which backed the Dissenter Academy at Bristol. it is also likely that Stennett had been asked to
come here by his friends, Caleb Evans, who was probably a teacher in the academy at that time. Stennett spoke on the usefulness of
education: The Utility of Learning to a Christian Minister . 166 His sermon has its
starting point in the excellent education which the Apostle Paul possessed. 167
There are some kinds of learning which are essential to a minister. He should have some speaking ability and common
sense (or a sound judgment). "One would wish him to learn to read" and to be able to write, to learn from books and
instructors, and to be able to arrange ideas logically. He should also be "acquainted with the evidence of natural and revealed
religion," have a wide knowledge of the Bible, and understand the relationships between Biblical history and the history of other
countries at that time. The minister should also be "versed in the customs of patriarchal and Jewish times, ... have an idea of
the constitution of the Christian church, and the events that happened to it in primitive time. 168
Some branches of learning aid a m mister but are not absolutely essential. Among these are Latin, Hebrew and Greek.
Philosophy is desirable
if we mean by it the love of wisdom, or a diligent enquiry into the works of nature, in order to collect thence
enlarged and exalted ideas of the perfection of deity; there is surely nothing in it incongruous with the views of a Christian.
169
"Morality," (by which he means ethics) and history and sciences are also desirable. 170
Stennett stresses human education and reasonable encounters with the Holy Spirit as the means of preparing for the
ministry. He believes in the Holy Spirit, but some people of his time have gone to far; he speaks of the
extravagances of too many wild enthusiasts who have boasted of illuminations, feelings and impulses, the true
causes of which may be easily explained, and the effects of which prove to a demonstration that they do not come from God. 171
Some people think that ministers need not receive formal education. Samuel urges his listeners to be considerate
to such people, but not to give up their own beliefs. He says that philosophy, as he defines it, actually "contributes not a
little to illustrate and confirm" the Gospel. To the objection that "`Human learning makes men vain, proud and
conceited,'" he says that true learning should make men humble. "The first lesson a scholar has to learn is that he
knows nothing." 172 He admits, however, that learning has sometimes been misused, but
that it really gives "the best demonstrations of the being and perfections of God, the noblest defenses of divine revelation, and
the most satisfactory illustrations and proofs of the peculiar doctrines of Christianity." 173 As to the Bible and human learning he says the Scripture protests "warmly against all the arts of beguiling
rhetoric and false philosophy, ... But it no where tells us that grammatical, physical, or historical truth is to be rejected, or the
knowledge of it to be despised," 174
He closes the sermon with this advice to the seminary students: "make vital, experimental, practical religion
your grand object... . Be diligent, my friends, in your studies... . As you advance in knowledge ... advance in humility. Do not be
conceited, positive, and dogmatically." 175
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The Stennetts of England Chapter 4 footnotes
133 Samuel Stennett, National Calamities the Effect of Divine Displeasure (London: 1781), pp. 11f.
( Works , III, 444).
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134 National Calamities ... , p. 16; cf. p. 23 ( Works , III, 446; cf. III, 450).
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135 National Calamities ... , p. 29 ( Works , III, 452f.).
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136 National Calamities ... , p. 32ff ( Works , III, 454f).
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137 National Calamities ... , p. 34 ( Works , III, 455n).
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138 Montgomery, op. cit, p. 330.
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139 National Calamities ... , p. 30 ( Works , III, 453).
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140 Houlder, op. cit. , p. 119.
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141 See Samuel Stennett's A Trip to Holyhead written in 1793; this is now in his Works
and in it, among other things, he refutes the charge that the Dissenters, in general, encouraged the American Revolution (III,
480f.).
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142 National Calamities ... , p. 7 ( Works , III, 442).
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143 National Calamities ... , p. 11 ( Works , III, 444).
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144 This is in Feb. 1781; the decisive Yorktown battle was fought in October of that year.
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145 The Faithful Minister Rewarded (London: 1782), p. 35. This sermon was delivered for Wallin,
who died on Feb. 19, 1782. The only copy I know of, and the one I used is in the Library of Union Theological Seminary in New York
City.
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146 Ibid. , p. 16.
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147 Ibid. , p. 17.
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148 Ibid. , pp. 17f.
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149 Ibid. , p. 18.
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150 Samuel Stennett, Works , I, xxxii.
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151 Ibid. , II, 1. For the Discourses on Domestic Duties, I am using the pagination of the
reprint which appears in his Works . On reason and Scripture agreeing, cf. II, 13, 122, 146, 155.
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152 Ibid. , II, 4.
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153 Ibid. , II, 166; cf. II, 171.
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154 Ibid. , II, 9.
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158 Ibid. , II, 9.
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156 Ibid. , II, 10.
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157 Ibid. , II, 111.
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158 Ibid. , II, 143.
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159 Ibid. , II, 22.
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160 Ibid. , II, 36f.
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161 Ibid. , pp. 37f., 59ff.
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162 Ibid. , II, 101 ff.
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163 Ibid. , II, 106.
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164 Ibid. , II, 109f.
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165 Among these are Wolfius ( Curse Philelogicae ), a Dr. Daniel Whitby (of the Church of
England), Gale ( Court of the Gentiles ), Plato, William Wollaston ( Religion of Nature Delineated ), Milton (
Tractate of Education ), Locke ( On Education ), Isaac Watts ( Improvement of the Mind ), The Preceptor ,
Solon (an ancient Greek, seventh and sixth centuries B. C.), Isocraates (Athenian orator), Dr. Pococke ( Observations on
Palestine ), a Mr. Mandrell, Joseph Addison ( Guardian , Philosoph. Transact .), Homer, Alexander Pope and The
Spectator (Samuel Stennett, Works , II, 46n, 58,72n,115, 120, 134n, 144, 148n, 225, 242, 258, 277, 302n; cf. 157n_158n,
238; Hunt, op. cit. , II, 160, 338; Orr, op. cit. , p,94).
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166 The Catalogue ... Angus Library says this was printed in Bristol in 1783. I used it in his
Works , III, 231-259.
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167 Works , III, 236ff.
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169 Ibid. , III, 241 ff.
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169 Ibid. , Ill, 244f.
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170 Ibid. , III, 246f.; cf. A charge Delivered at the Ordination of the Rev. Caleb Evans , p.
50.
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171 Works , III, 247.
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172 Ibid. , III, 247ff.
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173 Ibid. , III, 251.
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174 Ibid. , III, 252f.
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175 Ibid. , III, 257f.
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