In 1874, on the thirtieth anniversary of his ordination, his Hebrew Christian and other friends presented him with a testimonial—a silver tea and coffee service—as a slight token of their esteem; and in 1881 the Archbishop of Canterbury conferred upon him the degree of Doctor of Divinity. In 1884 he was elected a member of the Committee of the L.J.S., where his vast and varied experience was of the utmost use; and he was also elected an Associate of the Victoria Institute.
Stern's work in London was carried on to the time of his death, which occurred, after much suffering, on May 13, 1885. The funeral service was held in the Episcopal Jews' Chapel, Palestine Place, on May 18, in the presence of a large and sorrowing congregation, and his mortal remains laid to rest in Ilford Cemetery. He was twice married: first, in 1850, to Miss Charlotte Elizabeth Purday, who died in 1874; and secondly, in 1883, to Miss Rebecca Goff, daughter of S. D. Goff, Esq., of Horetown, Co. Wexford.
As a preacher Stern was eloquence itself; as a writer he had a most charming and picturesque diction. His published journals and books, like those of Dr. Wolff, are full of the most romantic incidents of missionary experience. His published works were: "Dawning of Light in the East" (1854), being an account of his work in Persia, Kurdistan and Mesopotamia; "Wanderings amongst the Falashas in Abyssinia" (1862); and "The Captive Missionary" (1868), both narratives of his Abyssinian experiences.
That he was of the spirit of which martyrs are made, the following extracts from his letters, written during the long and dreary days of his captivity in Abyssinia, clearly demonstrate:—
"Thank God, in the midst of my troubles, cares and anxieties, I enjoy the profoundest calm and resignation. It is true there are days when the heart pulsates with gratitude and joy, and there are days when it throbs beneath the mortifying agonies of despondency. Sometimes I feel as if I could not endure another week the fetters which encircle my limbs, and confine me in painful inactivity to this desolate rock. Such rebellious sentiments I generally try to suppress, and if this is impossible, I seek comfort in the thought, that all is ordered in wisdom and infinite love. Our heavenly Father hath, no doubt, an object in this protracted captivity, and when once the veil of mystery is lifted up, every incident and circumstance which hath wrung a prayer or extorted a groan from the grieved soul, will prove to have been in harmony with the designs of a gracious Providence, and fraught with inestimable blessings."
And again, "Our nerves were horrible shattered, and our minds, too, would have been unhinged, had not religion, with her solacing influence, soothed the asperities and hardships of our existence. The Bible, prayers, and a morning and evening exposition of an appropriate passage were the exercises in which we regularly engaged. No bitter gibes, no harsh expressions, no unbecoming word characterised our intercourse; religion formed a wonderful bond of harmony, and when I looked on the devout countenances that there hung over the inspired page, as I commented on the selected text, I cherished the pleasing hope that the clouds, so big with wrath, had been charged with showers of everlasting mercy. At such a period—I say it solemnly—the punctured head, the riven side, the pierced feet, and the heavy cross of redeeming love, is a sight that nerves and supports the drooping and desponding spirit. In my distress and sorrow, I threw myself on the bosom of a sympathizing Saviour, and if I was not happy, I was at least resigned."
No one can estimate the abundance of spiritual harvest from the long life of toil and labour which Stern spent to the honour and glory of his Master. He sowed in tears, he led captivity captive, he turned many to righteousness, and of him it may confidently be said, that he will shine as a star for ever and ever.[23]
Stern, Herman, gives the following sketch of his history:—"My father was a rabbi and teacher of the Talmud at Prague, at Strakenitz, and somewhat later at Bamberg. I had the happiness to be instructed by him in the Bible and in the Talmud, from my tenth to my twenty-first year, and during this period of eleven years, I also attended some Christian schools. On the decease of my father, who died in his seventy-sixth year, duty no longer demanded my residence at Bamberg, and having applied to the then 'Court Commission' (Hofcommission) at Würzburg, for the situation of Jewish teacher at Höchburg, which was at that time vacant, I obtained it. The Jewish inhabitants of Höchburg were pious, and previous to my coming there the children of the rich had been instructed by private tutors. But as the former had been unwilling that the children of the less fortunate Jewish parents should share this instruction, these felt themselves obliged to petition the authorities for the appointment of a public teacher, which was answered, quite unexpectedly to the rich, by my installation. It was, therefore, to be expected that the wealthier Jews would not be pleased with the new school; and when at last the authorities would no longer suffer the private tutors to remain at Höchburg, obliging the rich Jews to send their children to the public school, the latter became to them an object of hatred. This hatred to the school was now transferred to me, and I was persecuted in every possible way. The wealthier Jews complained of me, because I permitted the boys to sit bare-headed; because I kept no wash-basin in the school-room, and what gave me most trouble, though it was not raised into a point of accusation, because I had often inculcated the duty of love to Christians, whom the 'Shulchan Aruch,' denominated idolaters.
"I endeavoured to conform in my religious instruction to the letter and spirit of the Holy Scriptures, and could not avoid alluding to the defectiveness and emptiness of the synagogue ceremonial, as taught in the Talmud and the Jewish code 'Shulchan Aruch.'
"This course was complained of before the chief rabbi of the district; and for my own security, I requested the Government that the rabbi be instructed to superintend the religious instruction of my school, and to subject it to one or two examinations annually. Mr. Bing, the chief rabbi, however, begged to be excused from doing so, stating that my religious instruction did not please him. The Government then demanded of the rabbi either to propose one of the existing religious compendiums as a text-book for schools, or else to write one himself.