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(George is a representative of the best English theologians from the 18th and 19th centuries.  By and large, they were open to new ideas and were willing to champion them in front of the King/Queen and world. What the hell happened?)
 

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EARLY CHURCH

Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St. Symeon
Tertullian
Theophylact
Victorinus

HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation in Past)

Joseph Addison
Oswald T. Allis
Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale
Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus

David Brown
"Haddington Brown"
F.F. Bruce

Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards

E.B. Elliott
Heinrich Ewald
Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg
Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull
Johann Lange

Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther

James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
 Blaise Pascal
William W. Patton
Arthur Pink

Thomas Pyle
Maurus Rabanus
St. Remigius

Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John Smith
C.H. Spurgeon

Rudolph E. Stier
A.H. Strong
St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield

Noah Webster
John Wesley
B.F. Westcott
William Whiston
Herman Witsius
N.T. Wright

John Wycliffe
Richard Wynne
C.F.J. Zullig

MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation in Past)

Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke

Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert Thorndike
C. Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
 

FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any Particular Eschatology)

Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm. Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd
E.B. Elliott
G.S. Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice

Benjamin Jowett
John N.D. Kelly

Hal Lindsey
John MacArthur
William Miller
Robert Mounce

Eduard Reuss

J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith

Norman Snaith
"Televangelists"
Thomas Torrance
Jack/Rex VanImpe
John Walvoord

Quakers : George Fox | Margaret Fell (Fox) | Isaac Penington


PRETERIST UNIVERSALISM | MODERN PRETERISM | PRETERIST IDEALISM

George Stanhope
(1660-1728)

DEAN OF CANTERBURY

George Stanhope Bio | Death and Judgment - Coming of Christ at Death

 

 


AUTHOR OF SEMINAL ENGLISH THEOLOGICAL WORK:
A Paraphrase and Comment
on the Gospels and Epistles

"His book was dedicated originally to Queen Anne, and in a new edition to George I on his accession (1714). It was a favourite book in the 18th century. Its defect is the neglect of the organic relation of collect, epistle, and gospel ; but it contains much that is solid, sensible, and practical in clear and easy language, quite free from controversial bitterness. In the preface Stanhope says that the work was planned for the use of the little Prince George, who died in 1700." (citation unknown)


 

A Paraphrase and Comment on the Epistles and Gospels (1705)

  • "Be not therefore led away by any vain promises of such a deliverance, to save you in this or that place of security, within or without the City. For the Coming of Christ, in vengeance upon the Jews, shall be sudden, swift and terrible, as a flash of lightning." And the Jews, who are sentenced to Death, shall in every Quarter be destroyed, as if the Roman Armies, whose Ensign is the Eagle, had the quality of that Bird, so sagacious and greedy of prey, that dead Bodies, even at vast distance, cannot escape them."  (A paraphrase and comment upon the Epistle and Gospels, vol. 1., p. 205)

 

  • "For this ambiguous manner our Lord's expressing himself, some of the Disciples imagined, that St. John should never die, but he found among those that shall be alive at Christ's Second Coming. Whereas, in Truth, those words of Jesus imply no such matter foretel, that that Disciple should survive the Destruction of Jerusalem ; which is probably believed to be called our Lord's Coming (as a most eminent Judgment, and instance of his Truth and Power) in sundry places of the New Testament." (A paraphrase and comment upon the Epistle and Gospels, vol. 1., p. 262)


 


SERMON III.


Of Preparation for

Death and Judgment,

Preached at Whitehall

January 27. 1695

M A T T. XXIV. 44.

Therefore be ye also ready, for in such an Hour as ye think not, the Son of Man cometh.

- the Difciples fhewing our Lord the Buildings of the Temple

 Extermination of the Jewifh People, and the utter Ruin of that Holy Place.

ver. 3. &c. Satisfying herein, fb far as his Divine Wifdom thought fit, their Curiofity; who desired to know the precife Time of thofe dreadful Punifhments, kept by God in referve for the malicious Enemies of his Son, and the Truth. But, in regard there was, one Day, a more eminent Difcrimination to be made, between them that believed in Jefus, and them that believed him not; a Diftin&ion, not confined to one particular Place or People, but Uni-r verfal, and such as none of the Sons of jAdam can poffibly be exempted from ; a Procefs and Sentence of that infinite Confequence, that the Tribulation of the Jews, horrible as it was, fhould be but a faint and feeble Image of the Vengeance of the Lord, and the Terrors of the Wicked in That Day; our Saviour does therefore prudently improve this Opportunity, into a Difcourle concerning That also. In which, he reprefents it, as a Thing of the higheft and moft general Concernment; the Laft Great Revolution, which the Pcrfons to whom he fpoke, and all Chriftians after them, were obliged daily and hourly to expect, and dihgently to prepare for. Upon which account it is, that he exprefles himfelf in such Terms, as might awaken their Souls, and quicken their Care; by shortning its Diftance to the Eye, and declaring it, not only certain, but nigh at hand to every one of them. For thus ( accordto the known Ufage of Prophetick Style, involving withal, and looking forward to the Antitype, when the Type is more diredtly mentioned,) I undtrftand that Paffage; Verily I fay untoyouy ThisGe- P".34'3 iteration {hall not fafs till all thefe Things be fulfilled', Heaven and Earth shall fafs away, but my Words shall not pass away.

Several remarkable Difpenfations of an avenging Providence had been exhibited to the preceding Ages of the World, which might and mould have been abundant Intimations , that God will not vtrft 37. fail to call Sinners to Judgment, and repay them to their Face. Thefe ought to have made Men wary, and prevailed upon them to live, as becomes thofe, who  know they muft render an Account of their II- Actions. But, notwithftanding fo many repeated Inftances of a fevere Reckoning, our Lord forefaw, that there would be vaft Numbers ftill unmov'd, and unprepar'd; infomuch, that the Son of Man^s Coming fhould not more referable the Flood which drowned the Old World, in the Horror and Univerfal Extent of the Judgment, than it would in the Sur-f prife and Indifpofition of Men to meet him. Juft such another fweeping Deluge mall This prove, as Swift, as Fatal, as Aftoniftu'ng to all, who by timely

Kr.40,41. Thought and due Vigilance are not ready for the fiadden and amazing Separations it

vtr. 41. fhall make: Watch therefore, for ye know not what Hour your Lord doth come. And farther yet; Becaufe we ought to be much afhamed, that the Children of this World {hould be fo much wifer in their Generation than the Children of Light j the Example of a careful Houfeholder is propounded, as a frefh Incentive to our Diligence. For if He would moft certainly have watch'd, could he but have learn'd at what Time the Thief

would.

would come ; how much more ought We S E R M, to be upon Our Guard againft the Son of ^J^^, Man's Coming, which, for its Own Sud- vr. 43. dennefs, and Our Unprepared nefs, is compared to that of a Thief in the Night ? If He, I fay, the Extremity of whofe Damage is fuppofed not to exceed the Breaking up of his Houfe, and the Lofs of fiich Goods, as Time and Providence have a thoufand Ways of reftoring; how much rather We, whofe Treafure is greater, and whofe Danger is infinitely greater, and whofe Lofs, if once fuftained, is for ever irreparable ? Therefore be ye also ready, for, as at a Time wJien that Houfholder is not aware, the Thief rufhes in upon Him: So insuch an Hour as Tou think <?/, the Son of Man comet h. This I take to be the true Order and Connexion of what our Lord hath deliver'd upon this Matter, from Verfi 29. to that of my Text inclufively. Upon which, that I may difcourfe in the moft clear and familiar, as well as what I con. ceive the moft profitable Manner, give me leave to obfervc this following Method ;

I. Fir ft) To propofe fome Obfervations leading to a right Apprehenfion of the Words themfelves.

II. Secondly, Coming up to the Point in my Text, To fay fbmething of the Suddennefs of the Son of Man's coming, and how that Quality belongs to it.

III. Thirdly, T o lay down fome Directions, how we may be ready to meet him, at that Coming of His.

IV. After all which, if the Time will allow me to draw an Inference or two from the foregoing Heads, I fhall fully fatisfy my Intention in the Choice of this Subject.

I. I Begin with fome Obfervationsrelating to the Words themfelves, and preliminary to the main Bufinefs and immediate Intent of them.

i. An D here, firft of all, I cannot but take notice, That the Son of Man's

coming, whatever that Expreffion means, Se R M. is not at all attempted to be proved, but declared only, and fpoken of as a fufficiently known and unconteftable Truth. The Manner of it indeed, and his pompous Appearance, are largely defcribed; The Suddennefs of it, and the Improvidenee of the World, are particularly foretold ; Many importunate Exhortations to qualify and put our Souls in due Pofture for it, very movingly infifted upon; and the End of this Coming, both in This and the following Chapter, manifeftlydeclared to be, the taking an Account of his Servants, examining how Each of them had acquitted themfelves in their refpective Trufts and Capacities, and Awarding to Every one his Portion and Recompence accordingly. From all which it is ex-^ ceeding plain, that the laft General Judgment is meant by it, when All Men {hall give account for their own Works, and they that have done Good {hall go into Life ever laft ing, and they that have done Evil into everlafting Fire. But of the Judgment itfelf, there are no Pains taken to argue and evince, that such a Thing

fhould

be j becaufe this was already an III. eftablifh'd notorious Principle; And none of thofe, with whom our Saviour now converted, were fo bold as to call it publickly into queftion, or fo ignorant, as to admit any Doubt concerning it, in their own private Opinions and ConftL ences.

2. But Secondly, Though by this Coming of the Son of Man, the General Judgment be principally intended; yet to any who fhall compare this Paflage in St. Matthew, with its parallel in St.

Mark xiii. JtfarJk, it will be very obvious, that This cannot be the Only Thing meant by it. Our Lord adds there, What I fay unto Ton, I fay unto All: Intimating hereby, that the Cautions he lays down, and the Reafon of them, concern not fome Few, of One Generation only, but were equally applicable to every fucceeding Age of Chriftians to the World's End. It is also evident even to Senfe, that the Day of Judgment, literally fpeaking, did not fiirprife thofe very Perfons, to whom thefe Oracles were delivered: There having run out, fince their Deaths, more

than

than Sixteen hundred Years already ; and  at what Diftance that Day may ftill be I^from us , none but God can tell. If p-, 36. then we can difcover any Other Thing, which every Man is equally concerned to provide for, and which may very juftly be termed the Coming of the Lord, there will be all the Reafon in the World for extending our Saviour's Difcourfe to That also. Now such in every Circumftance is the Day of our Death ; This being to every fingle Man in particular, what the laft Judgment will be to the whole World in general. The Suddennefs of its coming may be the lame; the State of our Souls will be the fame; and confequently the Danger of being unprovided muft needs be the fame. For thefe Two have a ftrict Connection, and abfolute Dependance upon one another. And, " For Epift. 80. " this Reafon (fays St. Augnftln) headHefycb" fpeaks to All, Things, which in their ** literal Senfe belong to such only as " fhall be found alive at his fecond Co" ming, becaufe they do really in this " Refpec t concern All, that the Laft " Pay lhall find them in the very fame

Con

Seem." Condition, that the laft Day of their III. ;nfe left them in. Such as every one <c dies, such fhall he come to Judgment. " And hence it is his Duty to watch for " the Lord's Coming; becaufe that Laft " Coming fhall find him unprepared, if " his Death found him fo." To the fame Purpofe St. Jerom, in his Comment on Joel ii. " By the *Day of the " Lord, fays he, underftand the Day of Judgment, or the Day of every par" ticular Man's Departure out of the " Body. For what fhall be done in the " Day of Judgment to All, the fame is " fulfilled, as to each fingle Perfon, in " the Day of his Death." With thefe two Fathers agree the Generality of antient Interpreters, and upon the fame Ground too* So little it feems were thofe good Men fenfible of a middle State for the purging Mens Souls by Fire"; or any other way of putting thofe into a Capacity for Heaven afterwards, who were not fo at their Entrance into the Chambers of the Dead.

3. Thirdly, It is well worth a Remark, That although both thefe Coming*

of

of the Son of Man be intended, yet That  only of the Laft Judgment is mentioned. And a great deal of Reafon there is, why it mould be fo: Becaufe This being the Laft folemrt Appearance of Quick and Dead, attended with all the Terror and Pomp, which we find defcribed in Scripture j would naturally ( if any Thing would ) work Mens Minds up to a becoming Senfe, and mighty Apprehenfion of their Danger. Whereas Death is become fo ordinary, that the very Commonnefs of it, ( which ought in Reafon to move us the more) hath render'd it familiar : And therefore This would have been mentioned, as it is feen and difcourfed of every Day.> without any great Matter of Efficacy or Impreffion. To which we muft add too, that, were it not for that Great Audit before God's Tribunal, there can be no Account at all given, why we fhould be in any Degree folicitous to prepare for Death. For what is Death, confidered in it felf, but only a DuTolution of Soul and Body; a State of Darknefs and Oblivion ; a Fate common to all Things under the Sun ? And fo, not worth G the

 the leaft Part of our Care and Concern, any otherwife than as it configns us over, and leads us dire&ly to that General Hearing. But upon this Account, every body muft confefs, that we lie under the ftri&eft Engagements to work, while this short 'Day of Life continues ; becaufe Our Sun draws towards fetting, and the Night comes on apace wherein no Man can work: Or, in the Preacher's Language, to do whatfoever we attempt with the utmoft of our Might, becaufe there is no 'Device nor Knowledge, no Repentance, no Reformation, no Improvement of our felves, in the Grave, whither we are all going.

From thefe three Confiderations thus premhed, you eafily difcern the Subftance of my Text to be this: " That it is the " Duty of every Chriftian, as he values " his Safety and his Soul, to bear con" ftantly in Mind, and make good Pro" vifion againft, the Second Coming of " the Lord; whether that be the Laft " Great Judgment ; or, which in effec"t *' will be all one to Him, the Time of " his own Death; fince this is but a

 

" Preface to that Judgment, and only S E R M; " referves him bound up in Fetters of " Sleep and Earth, till the Almighty " Judge fhall unlock our clofc dark Pri" fons, and fummon us all to our Trial.'1 For the Coming of the Son of Man in both thefe Senfes is fure, and therefore it concerns every one to be ready: Efpecially if we reflect again, that there is a Hazard, nay, a high Probability of his coming in fetch an Hour as we think not: Which leads me to the

II. Second Particular I promifed to difcourfe of: The Suddennefs of the Son of Man's Coming, and in what Senfe that Quality belongs to it.

N o w an Accident is reputed Sudden, either with regard to the Time when it happens, or the Perfons to whom it happens ; Either when it comes immediately, and without any notice of it beforehand j Or when it overtakes Men unawares, at a Seafon in which they leaft think of it, and before they have competently arm'd themfelyes againft it. In the former of G 2 thefe

 thefe Refpects, the Son of Man's Coming *I*• is not, cannot be fudden: For,

' i. I F by that Coming we mean the

General Judgment, Who can have the Confidence to pretend, that This is brought upon the World in a Trice, and without fufficient Notice? Did not the Prophet 'Daniel, above two thoufand Years ago, declare to his People what God had fhewed him in a Vifion, when

Dan. vii. fj'ls Throne was like a fiery Flame, and his Wheels like burning Fire ; Thoufand Thoufands miniftred unto him, and Ten Thoufand Times Ten Thoufand ftood before him; when the Judgment was fet, and the Books were opened ? Did not

chf. xii the fame Mouth proclaim aloud, That

*• they, who jleef in the ^Duft, of the

Earth {hall awake, fame to everlafting Life, and fame to Shame and everlafting Contemft ? So that, even before the Light of the Gofpel fhone forth, there were Intimations in abundance given, that the Almighty would arife to Judgment, and reward every Man according to his Work. But we have a much furer Word than that of Prophecy ; The exprefs TefHmo

ny ny of our BlefTed Lord, and his Holy Se R M. Apoftles; That very Son, to whom the m. Father hath committed all Judgment, jK2C tells us in the following Chapter, that3i'31' He will come in his Glory j and all the cf>af. "v. Holy Angels with him' , that he will fit on his Throne, and all Nations {hall be gathered before him: And in this Chapter, That he will fend his Angels with a great Sound of a Trumpet, and they {hall **3'' gather together his E left from the four Winds, from one End of Heaven to the other. St. *Paul accordingly hath forewarned the Corinthians, and in Them all to whom that Epiftle mould come, That 2cOTt r. we muft all appear before the JudgmentI0i Seat of Chrift, that every one may receive the Things done in his Bodyj according to that he hath done, whether it be good or bad. He hath likewife prefled the Athenians to fpeedy Converfion and Repentance, from this moft unanfwerable Argument, that God hath appointed a 'Day, in which he will judge the World in Righteoufnefs, by that Man whom he hath ordained, whereof he hath given :e unto all Men, in that he hath G 3 ratfed

 

10.

 raifed him from the 'Dead. St. Teter acquaints us yet farther. That the Delay of this Judgment had tempted fome ungodly and inconfideratc Wretches, to queftion, whether there would ever be any such Thing. But, while thofe Scoffers ridiculed Religion, and rallied this uneafy Doctrine, with that impious Taunt, Pet. Ui. Where, where is the Tromife if his '*' Coming ? He teaches us to entertain quite r.S, 9> different Notions of the Matter. Beloved, fays he, be not ignorant of this one Thing, that one 'Day is with the Lord as a thoufand Tears, and a thoufand Tears as one T>ay. The Lord is not ftack concerning his Tromife, as fome Men count Slacknefs, but is long-fujfering to us-ward, not willing that any {hould Terifh, but that all {hould come to Repentance. But the 'Day of the Lord will come as a Thief in the Night. To all which, and many other exprefs Teftimonies of Scripture, if we add the conftant Dictates and private Impulfes, the Applaufes and the Reproaches of Confcience; which, according to the Quality of each moral A&ion, never fail to ftrike

us

us with fome Expectations of a diftant  Reward or Punifhment: If we reflect vj[*lj upon the Reafonablenefs, the Necefiity of such a Thing, in order to a publick Vindication of the Divine Juftice., and a perfect Clearing of the dark and myftcrious Methods of Providence, which with such feeming Indifference diftributes the Good and Evil Things of this prefent Life: Thefe will appear fo many evident invincible Proofs of a future Judgment ; and we cannot with any Forehead pretend, that Almighty God hath been wanting, either to inform us that it fhall be, or to warn and fortify us againft it. ^. But, Secondly, If by the Son of Man's coming, be underftood our own Death; alas! where do we not meet with frefh Remembrancers of that? Bcfides, that Almighty God hath ordained this Coming, as a neceflary Introduction to the Other, for It is appointed unto Men ^eb.*: once to die, and after that, the Judgment : Befides this, I fay, Every Thing we fee, or hear, or know, turns our Monitor, and we muft be blind and deaf not to be fenfible, and perfectly ftupid, G 4 nt

 not to apprehend and confider it. Every

i, dying Year, every declining Day, every drooping Flower and falling Leaf, are but fo many Emblems of our certain Mortality. And, for fear we mould neglect thefe, as Inftances too remote, and too little concerning us ; the continual Change of our own Bodies brings the Matter home, and makes the unwelcome Application for us. For, in dpfpight of all the vain Flatteries, and perverfe Reafonings of Flefh and Blood to the contrary ; the unfteady Condition of Human Nature is a moft fenfible, an ever-pre

jobxhr. 1. fcnt Argument, that as Man comes up like a Flower, fo there is no Remedy, but one way or other he muft be cut down like it too. If he efcape the rude Affaults of fad untimely Accidents; if neither Violence crop him off, nor Sicknefs blaft him in the Bud; yet the Slower Decays of Age will be fure to wither his Beauty, and make his Strength bend and ftoop, till he be forced down into his native Earth again: And yet in all this Comparifon there is , as Job well obferves, one mighty Difproportipn ; That

of of a <Plant or an Herb there is hope, that S E R it will fyrout again-, The Return of the Year and a kindly Seafon may cherifh it, nr. 7, or the Care of the Cultivater and Refrefh- ^ ing Moifture may make it bud, and hin- I0der the tender Branch from ceajingj But Man dieth and wafteth away, he lieth down, and rifeth not, till the Heavens be no more.

[graphic]

O R, if the Examples of other Creatures be not drawn into Confequence, nor the gradual Decays of our own Perfons duly attended to; yet even where thefe have not accomplifhed their full work, how prodigioufly impenetrable muft we be, not to take the Impreffion ? The fame common Nature is imparted to All Men, and All are liable to the fame Dangers and Infirmities. Our own late fad Experience hath convinced us, that neither Youth)nor Vigour,neither Piety nor Power, is Defence fufficient againft this Fatal Blow. If any Human Excellence could get above itj if the moft Zealous Prayers, and United Wifhes of Good People, could fufpend it; that Royal Pattern of Virpue, whofe Life was worth Ten

Thoufand

 Thoufand of Ours, had not fo foon left .If us this moft afflicting Inftance, That not Any, not even the Greateft, not even the Beft, can have any Pretence to think themfelves exempted from a Deftiny, which is inflicted without Diftin&ion,upon Perfons of all Ages, all Conditions, and all Conftitutions. And of This indeed we have Experiments without Number, the fulleft Evidence that can poffibly be given. For the laft Groans and Agonies of departing Souls, the fad Solemnities of Funerals, the dejected Looks and mourning Weeds of Melancholy furviving Friends, and the Hill more melting Sighs and Tears of the poor Widows and Fatherlefs, bereaved of their beft Comfort and Support ; Theie are Objects in every Time, and every Place, that do fo conftantly prefent themfelves to our View, that a Man muft even go out of the World not to meet with them. How then mall we call that Coming of our Lord Sudden for want of fufficient Notice ; which we are fo many feveral ways, and fo continually reminded of, that without doing the extremeft Violence to our

Reafon, Reafon, and our Senfes, it is impoffible S E R M,

for us not to expect and daily apprehend

j ff

it?

But I obferved before, that an AcciT dent is fometimes reputed Sudden, as well in regard of the Perfon to whom it happens, as of the Time when it happens. And certainly, that Obfervation never met with fo many Experimental Proofs in any one Inftance, as it does in the Cafe before us. For it would really amaze any thinking Man, to reflect, how the Generality of the World behave them(elves upon this Occafion ; and how very finall a Part of their Care they make it, to provide for the Coming of their Lord, in Either of the forementioned Refpe&s. They commonly profefs to believe a Future Judgment with the higheft Degree of Affurance that is poflible ; They make frequent and pathetical Harangues upon the Certainty of Death, and the Shortnefs of the Time permitted us here upon Earth; They pretend too to be fenfible, that upon this fleeting Moment depends an Eternity of Blifs or Woe; That their Immortal Souls, and all thac

can

M. can be called Precious, lie at ftake; and

muft be dealt with hereafter, as this lit

... tle Span of Life is improved now: But

ftill, as if they had made a Covenant with Death, and were in League with Hell, their Converfations argue a quite contrary Perfuafion ; their Affections and Defires fix and terminate here below; and, by a ftrange Sort of unthinking Perverfenefs, the perifhing Trifles of this World wholly poflefs and employ them; while the main End and Bufinefs of their Creation, the Concerns of a Future and Better State, ( which are in truth the only Things worth a Man's Confideration and Pains,) are fcarce allowed any Place at all in their Thoughts and Memories.

How Prodigious, and withal how Dangerous a Folly this wretched Negligence is, you need not be told any more after what hath been already delivered in the Beginning of this Difcourfe. And therefore, without farther Enlargement to reprefent it here, I fhall defcend to my

III. Third Particular, Wherein I propofed to lay down fome Directions,

 

how we may efcape the Condemnation

of such carelefs Men, and what Courfe , ,

* v^~y^^

we muft take, to be found ready to meet our Lord at his Coming.

And here I mall infift upon such Rules only, as I find given by our Blefled Saviour himfelf upon this very Occafion. Now they are efpecially Four ; Two of which are Negative, and regard fome Vices, which muft be declined; The other Two are Pofitive, and preferibe fome Dudes to be obferved. /The Vices to be avoided, are Senfuality, and Love of the World; and againft thefe our Lord gives this Caution: Take heed to mke -m, your felves, left at any time your Hearts ?*• be over-charged with Surfeiting and 'Drunkennefsy and Cares of this Ltfey and Jo that *Day come upon you unawares. In which Words, the Advice is given in such a Manner, as at the fame Time to difcover the Ground upon which it proceeds ; and wherein the Danger of being addi&ed to such a Courfe of Life confifts. For by this means, it feems, Men are expofed to Surprife, and apt to have their Hearts over-charged. My prefent Intent

from

 from hence is to fhew, that This is the Natural and Unavoidable Confequence of thofe Vices, and fo they cannot but be moft pernicious Hindrances to a Chriftian's Preparation for Death and Judgment.

i. The Former of thefe is Senfuality, which our Lord hath exprefled by Surfeiting and 'Drunkennefs ; Intending I fuppofe hereby, not only thofe two Sins, barely confidercd in themfelves ; but all the curfed Effe&s of Gluttony and Intemperance, and the many vile Lufts and Mifchiefs, which are wont to follow thereupon. For the Indulging an Habitual Practice of thefe Vices, difcompofes the Inward, no lefs evidently, than, it diftempers and deftroys the Outward Man. For as Here they pall the Appetite, vitiate the Palate, clog and dull the Animal Spirits, and, in one word, render the Body a Sink of Difeafes and 1ll Humours ; the very fame Effects in Proportion have they upon the Mind too. From hence Mens Love of God, and Efteem for Goodnefs grow faint and cold; Their Inclinations and Defires are

perperfectly changed, and corrupted •, They  lofe all Relifh of true and manly Satiffa<9ions,and can no longer tafte any Thing that is Rational, and Heavenly, and Pure. Thus, while they are gorged with carnal Delights, they become liftlefs, and heavy, and una&ive ; degenerate into Flefh and Senfe; grow more and more unfit for any Attempt becoming Men and Chriftians; and at laft lie utterly funk and buried in Spiritual Stupidity and Sloth. Now all this proceeds, partly from the Intimate Union between the Soul and Body, and partly from the Oppofition between thefe Two in the Bufinefs of Religion. Hence it comes to pafs, that, as oft as we pamper the Flefh, we do at the fame time not only load our Better and more refined Part, but we cherim a deadly Foe too. Whereas on the Contrary, a Religious Sobriety keeps Men awake and active ; gives them Leifure to cool and be ferious ; admits fo neceflary Thoughts as Death and Judgment ; and fuggefts, that upon Them depends the Blifs, which Immortal Spirits were defign'd to attain. A Senfual Man hath only his Intervals, and

short

 short Snatches of Thinking, and even in Them, a Byafs upon his Judgment; and incredibly hard it is to raife him up to any tolerable Eftimate of Heaven and Intelle&ual Joys. But Mortification and Temperance leave us free and unprejudiced, give us a right Turn of Soul, and Reafon room to exert itfelf; They infpire a generous DifUain of all Earthly Enjoyments, and difpofe us to thirft after another World, rather than to take up with the Treacherous Soothings of This. For, by removing our falfc Opticks, and mewing every Thing to the naked Eye, they foon convince us, how very little the Gayeft Man here can arrive at ; the bitter Conclufion Sinful Pleafures are fure to find; and the many Dreadful Snares and Inconveniencies y which Eafe and Luxury betray Men to. 2. The Second Thing our Blefled Saviour advifes his Difciples againft, is the Love of the World. Take heed (fays he) that ye be not over-charged with the Gates of this Life* Where, by forbidding to engage too deeply in such Cares, you may be very confident, it b

no

no part of his Meaning, that we fhould fo S E R M* entirely lay our felves out upon the Next HI. Life, as to look after no Provifion for a Convenient Subfiftence in This: But, as in Matt. vi. he blames such Degrees of Anxiety, as argue unworthy Diftrufts of Providence, and ill fuit a Chriftian's Faith; fohere he condemns that criminal Excefs of Care, which diforders Men in their Duty, and takes their Minds off from their own Mortality, and the Regard for another World. Every one's own Experience would quickly teach him, if our Saviour had not done it to his hand, what inconfiftent Things the Service of God and Mammon are ; and how impoffible it is, at one and the fame Time, to be extreamly folicitous for this World's Goods, and to feek the Kingdom of God, and his Righteoufnefi, with any becoming Degree of Affection and Zeal. The Matter indeed is fo ordered, that thefe Cares, in any Condition, are the moft dangerous Snares a Man can fall into. If he be poor, and ftruggling hard for a Competency ; Then they perplex and diftracr.him, they fill him with a thoufand H mean

E R M. mean Dcfpondencies, and expofe him to Iir- all the little Shifts and bafe Arts of un

V-ry%>'juft Gain. If he be wealthy, and a Defire of increafing Riches occafion it; nothing can be more di rectly oppofiteto the Duty of Preparation in my Text : For Abundance and Succefs commonly inflame thofc Defires, and render the Mind but more Sordid and Abject; They faften the Soul down to the Vanities of This World, and will not fuffer it to foar up to Another. But above all, they render the Thoughts of Death, and of leaving thofe belovM Treafures, a moft tormenting Confideration. So that every Way this immoderate Solicitude is irreconcileable with a Chriftian's making ready to meet his Lord. For the Indigent Man, who is overcharged with it, gives himfelf no Leifure to provide for his Coming; and the Rich Man cannot endure to think of it. No wonder then if Men thus cloggM and incumber'd do not efcape that Snare, which the Gofpel fays that Day

Luke xxi. fhall prove to all them that divelly but

V' efpecially to Them that fo dwell, as to fct up their Reft, on the Earth.

To

T o the Two fore-mentioned Evils our  Lord oppofes as many Pofitive Virtues> *"• which may aflift and further us in our Provifion for his Approach.

The Former of thefe is Watchfulnefs. By which we are to underftand in general, Frequent Meditations upon, and a continual Regard to, that moft Important Day : A having, as the Scripture calls it, our Loins Girt, and our Lights burn- Luke xii. ing', A difcharging our felves from the?f' burdenfome Concerns of Life, and making all here fit eafy and loofe about us; and A Weaning our Affe&ions from all such Pleafures, as might defain and divert us in our Chriftian Courfe. And as Light is fometimes, with a peculiar Energy, called Shining, thus it denotes an exemplary Matt. v. Piety, a graceful Behaviour, andextraor- l6. dinary Diligence in our Calling; A Confcientious maintaining the Poft we are appointed to, andanfwering all that can be expected from us, in our refpecUvc Stations and Capacities. Thus our Lord explains himfelf in the Verfes next after my Text, and that one Inftance is applicable to H ^ infi

Serm. infinite others, Who is a Faithful and ife Servant, whom his Lord hath made Ruler over his Hou{hold, to give them Meat in due Seafon ? Blefled is that Servant, whom his Lord, when he cometh, {hall find fo doing.

a. Once more. In regard our Task

is difficult, and our Avocations many ;

our Enemies Strong, and We of our felves

but Weak, but very Weak; we are farther

advifed and commanded, to be frequent

and diligent, in calling in Succours from

abroad, and applying our felves for

Strength and Help to Him, who alone

can, and who will not fail in his due

Mark xiii. Time to deliver us. Take ye heed, ( fays

3J* Chrift,) watch and pray, for ye know

not when the Time is. And in another

Luke xxi. Place, Watch ye therefore , and fray

36' always, that ye may be accounted worthy

to efcafe all thofe Things that {hall come

to fafe, and to ftand before the Son of

Man. Our own Endeavours will do

fomething; and certain it is, that moft

Men might do a great deal more, than

cither they do5 or think they can do,

would

would they but fet about their Bufinefs S E_r_m. heartily, and in good Earncft.

But ftill, nothing can be a more fatal In. jury to us, than the relying upon our own Strength and Diligence; fuppofing This to be never fo Faithful, That to be never fo Great. For the very Beft of us all, ( God help us) does not fo far con_ quer the Infirmities of Human Nature, as to be always upon his Guard ; but will frequently find himfelf furprifed, and hath therefore abundant occafion to pray, both that he may be forgiven his former Inadvertencies, and enabled to ftand fafter for the Time to come. Efpecially to intreat and implore, with all the Earncftnefs and Holy Paffion imaginable, that In the Hour of *Death, and in the 'Day of Judgment, the Good Lord would deliver him. That the Laft mighty Change, upon which the whole of his future Fate muft depend, may not find him Idle or Unprovided ; but Awake and Bufy} JDifcharged of every Weight, and his H 3 Lamp

 Lamp lighted and trimnfd-, that when the Bridegroom appears, he may have nothing to do, but to obey his Call, and Go in with him to the Marriage.

I Proceed now, in the lafl Place, to draw fome few Inferences from what has been faid, and fo conclude.

i. And Firft of all. We have here a very fair Occafion given us, of contemplating the Exceeding Wifdom and Jufticc of our Univerfal Judge. His Wifdom is eminently feen, in taking such a Courfe to inform Men of this Second Coming, as is, of all others, the moft proper and likely to put them upon Preparing for it; and This vindicates his Juftice, when he Punifhcs all thofe, who do not prepare for it accordingly. That he will moft affuredly come, as that refpe&s both our own Death and the Laft General Doom, we have all the Certainty imaginable: But as to the punctual precife Time of Either of thefc Comings, he hath left us as utterly uncertain. Now this very Manner of Dealing is the St,rongeft Argument in the World, for Care and

Circumfpe&ion. For, had that Critical S E R M •

Minute been revealed to every particular Man ; this had been the Way to encourage Licentioufnefs and Security. The Corrupt Inclinations of Flefh and Blood might have taken mighty Advantage from hence, to perfuade Men, that fome little of the laft Remains of Life, the Dregs of a Feeble old Age, would abundantly fuffice tobededicated to God; and that a finall Matter would fet all aright between Them and fo Gracious/o Forgiving a Mafter; That it were too much in all Reafon to put themselves under Reftraints, and be perplexed for a Thing a great Way off; and therefore they might fafely indulge, and live at large, the Beginning of their Days at leaft ; and thus Many would have laid hold on but too fair a Pretence, for a late Reformation and Death-bed RcpenT tance. We fee daily, how apt Men are to runthefe Rifques, as the Cafe ftandsnowj and may reafonably prefume, they would have been much more bold in venturing their Souls, had it been otherwife. But as it is, there can be no colourable Excufe for such a wicked Negligence. For the H 4 par

Se R M. particular Inftant of a Thing's happen. L L , ing> is but an Accidental and Extrinfecal Circumftance, and does not in the leaft take off from the Reality and Certainty of the Thing. The Promifes and Predictions of God are unchangeable in this Point; Where Eternal Truth ftands engaged, the Thing fubfifts, in His Decree, already ; and what he hath fo faid fhall be brought to pafs, we ought to efteem as Certain, ( and in truth it is as certain every whit) as if our own Eyes beheld it now, performed in every Circumftance. Come he will, That's beyond all Queftion. But whether in the firft, or the fecond, or the third, or the fourth JVatchy we cannot tell ; And for this Reafon we ought to be extreamly circumfpect, and to watch always. Death and Judgment may overtake our Infancy ; or they may fhatch us away in the Heat and Bloom of Youth; or they may crufh our riper and more confirmed Years ; fo that Health and Vigour willjuftify no Man's being unprovided j But if they fhould delay till the fourth Watch, till Old Age, an4 Grey Hairs fhcd themfelyes upon our

Heads,

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Heads, yet ftill this Forbearance does  not prove, either that they might not V|Xf!^i/ have broke in upon us fboner, or that they will never do it at all. Againft the former our Saviour ufes this very Motive to Caution in my Text; and to the latter I may very properly apply that Paflage of the Prophet Habakkuk concerning his Vifion, It is ( fays he) for an Appoint- Habak. Ui. edTimej at the End it {hatt Jpeak and*' not lye; though it tarry ^yet wait for it; becaufe it will fur ely come, it will not

tarry.

z. Secondly, What has been faid upon this Subject, may ferve for a very j uft Reproof to the Unreafonablenefs and Vanity of such Men, as arc eternally bewailing the Shortnefs of Life, and uttering such Complaints, as feem to infinuate, that God deals hardly with Mankind, in allowing them no longer a Space for working out their Salvation. My Brethren, let no Man deceive you with vain JVords, Almighty God is a Fair and Bountiful Mafter. He affords every one abundant Opportunities for the Work appointed him to do. Were They only

to

Serm.to be accounted Long-liv'd, who have finifhed the Task and Bufinefs of Life, then (God knows) the Generality of People live but a very little while. But the Queftion in this Cafe muft not be, whether such Men have actually wrought out their Salvation; but whether or no, fuppofing them to make the beft Ufe of their Time, they might not have done it, if they would. And the true Chriftian Way of Comptuation is to meafure Life, by the Improvements made of it, rather than by a Term or Number of Years, be they never fo many. He that dies Old in Virtue, can never be fo Young, as to die untimely; and he that is a Stranger to This, tho' he fhould equal the Years of Methufelah, yet, as to all the true Purpofes of Living, is an Infant ftill. In a word, If Men will trifle away their precious Hours, trfien they are perpetually told how much depends upon them, the Fault is their own, and who can help it ? The shorteft Life is fnfficient to bring a Diligent and Careful Man to Heaven, and therefore the shorteft Life is long enough. For Ten thoufand Ages can do no more;

and

and to the Idle, the Senfual, and Secure, S R M. even thofe Ten thoufand Ages would be as much too short, as the Space now afforded them.

3. Thirdly, and Laftly, From what went before, it does likewife appear, with what Prudence and Piety our Holy Mother, the Church of England teaches, all her Children to deprecate the Mifery and Judgment of a Sudden 'Death. Sudden ][ mean, in refpect of its felf; when it is not ufher'd in, by any preceding Sicknefs, or such vifible Sinkings of Nature, as God is commonly pica lid to fend before, for the more awakening Significations of his laft Great Call. 'Tis true, indeed, not knowing what Hour the Lord doth come* we fhould expect him every Hour ; and the Suddeneft Death will be no Excufe to them who do not fo; but yet we have a great deal of Reafon to wifh and to pray, that fo important a Change may approach with fomething of Warning and Solemnity. The beft of us all, after his niceft Preparation, will find Employment enough for his laft Hpursj and I am apt to believe, it is very difficult, even for Good Men, in Health and

Vi

S E R M. Vigour, to bring themfelves into fo fcrious a Frame of Mind, with regard to the next World, as They may , who fee and feel themfelves juft upon the Brink of it. A new Scene of Things and Thoughts then opens ; such as kindles a Zeal fomctimes where it was not before ; and makes it burn brighter, where it was. And oft we fee such glad Foretaftes of Blifs, as abundantly compenfate the bodily Fains, and make all a Good Man's Bed in his Sicknefs. Befides all This, to be affifted with the Advice of our Spiritual Guides, to be ftrengthncd with the Viaticum of the Church, the Sacrament and Seal of our Redemp. tion, to be recommended by the Interceflions of our parting Friends ; Thefc are mighty Comforts and Advantages. So that a lingring Difeafe, which ufually pafles for a great Affliction, is in this refpect a great Bleffing; for while Death makes regular and leifurely Advances, he deals with us like a Fair Enemy, calls aloud to the Field, and bids us make ready for the Combat. But to be hurried away to Eternity in a

Trice ;

Trice; To have Body and Soul torn Sb Rm. afunder at one Stroke, without one poor Minute or two allow'd to take leave; without one, Lord, have Mercy ufonme, at the laft Gafp ! Jefus defend us ! Sure this cannot but feem a dreadful Thing to every confidering Chriftian. We will wifh then, and we will pray earneftly, that God would not deal fo with Us ; But, fince it is poflible, that he may ufc This, as well as any other Method of calling us to himfelf ; it will be as much as Heaven and our Souls are worth, to take care that the fuddeneft 'Death may not be fudden in refpe& of Us; but that we be always watchful^nd upon our Guard4 Provided and Ready, and therefore efpecially fo, becaufe, as my Text tells us, Insuch an Hour as we think not, the Son cf Man cometh.

And now, were it neceflary (as I hope, after what has been faid, it is not,) to urge this Duty yet farther upon you, I promife my felf, that could not be done more fuccefsfully, than by propofing to Your Imitation that Royal Example, which ought, and certainly will notccafe,

to

 to live in our Remembrance and Admira

. tion, as long as Time and Memory them

felves Jhall Jaft. But the Endeavouring to reprefent This is attended with many 'Difficulties. For Bright Patterns in Chriftianity, and Mafter-picces in Nature, are what a Man may fhew refpectful Intentions in Drawing, but there are few hands fo Mafterly, that their Art and Colours can ever come up to the Life. Befides, Your own Recollection can give you more lively Images of this kind, than all the Words in the World i King x. are able to exprefs ; and Happy fure 8. were 700, her Servants, who flood conti

nually before Her, and faw and heard her Wifdom and Goodnefs. Happy indeed, if you fo faw, and fo recoilect, as in your own Lives to exprefs thofe Graces, which render'd Her the Glory and Ornament of Her Age and Sex ; the moft conipicuous, not of Queens only, but of Wives and Women; and to every Humble, and Charitable, and Devout Chriftian, a Pattern of Prudence, and Piety, and Condefcenfion ; of all that Sweetnefs and Good Nature, which Religion, and no

thing but Religion, can ihfpire Men with. S E^m. But the Enlarging upon This Subject, in This Place, and This Prefence, would be apt to provoke a Paflion, which, though it might fit well upon Friends and Attendants ; yet ill agrees with the Reflections of a Chriftian, upon fo Pious, fo Majcftick a Death. All therefore that I fliall add is only This: That the Laft Ac t of our Lives will depend upon thofe that go before ; and the only Way to Die as your Admirable Miftrefs did, is to Live as She did. When we can with Her declare, that our Provifions for Eternity are not to make at our Laft Hours j Then, and not till Then, may we hope to attain to fome competent Degree of Her Magnanimity, and Noble Refignation. Surprifeis the moft dangerous Di trefs, that can poflibly befall us in that great Conflict ; and They, who have fenced thcmfclves well againft This, may with an Eafinefs and Compofure, like Hers, look the King of Terrors in the Face, and Triumph even in Death. And, May the Illuftrious Virtues of our Sovereign excite this commendable Emulation

in

Se K. M. us all, That fo, in God's due Time, we may not only attend and rejoice about Her Heavenly, as we did here about Her Earthly Throne, but (which could not be done here) that we may partake of, and mare That Crown with Her for Ever! Which H E of his Infinite Mercy grant for Jefus Chrift his fake. Amen.

 



 

 

Stanhope, George
Adm. at KING'S, a scholar from Eton [ Buckinghamshire], 1677 ; previously at Uppingham [ Rutland] and Leicester [ Leicestershire].
S. of Thomas (1653), R. of Hartshorn, Derbyshire. B. there, 05 Mar., 1660.
Matric. 1677-8 ;
B.A. 1681/2 ;
M.A. (da>1685 ;
D.D. 1697 .
Fellow, 1680 .
Incorp. at Oxford [ Oxfordshire], 1696 .
V. of Quy, Cambridgeshire, 1687-8 .
R. of Tewin, Hertfordshire, 1689-1702 .
V. of Lewisham, Kent, 1689-1728 .
V. of St Nicholas, Deptford, Kent, 1702 .
Dean of Canterbury [ Kent], 1704-28 .
Chaplain to William and Mary, Queen Anne, and to George I, 1694-1728 .
A famous preacher.
Author, theological and translator.
Died 18 Mar., 1728; buried at Lewisham [ Kent]. M.I.

 



George Stanhope
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George Stanhope
Born 5 March 1660[1]
Hartshorne, Derbyshire
Died 18 March 1728
Bath
Education Uppingham School, Eton College and King's College, Cambridge
Occupation Clergyman
Children A son and 5 daughters
Parents Thomas Stanhope

George Stanhope (5 March 1660 18 March 1728) was a clergyman of the Church of England, rising to be Dean of Canterbury and a Royal Chaplain. He was also amongst the commissioners responsible for the building of fifty new churches in London, and a leading figure in church politics of the early 18th century.
Contents
[hide]

* 1 Biography
* 2 Church politics
* 3 Family
* 4 Literary works
* 5 References

[edit] Biography

George was born on 5 March 1660 at Hartshorne, near Swadlincote in south Derbyshire, son of Thomas Stanhope (rector of Hartshorne, Derbyshire,[2] vicar of St. Margaret's, Leicester, and chaplain to the Earls of Chesterfield and Clare). His grandfather, George Stanhope (d. 1644), was canon and precentor of York from 1631, and was rector of Wheldrake, Yorkshire, and chaplain to James I and Charles I; he was dispossessed during the Commonwealth.[1][3] The younger George was educated at Uppingham School in Rutland, Eton College and King's College in Cambridge.[4] He graduated in 1681 and obtained his Masters in 1685 and entered into holy orders. However he remained three years longer at Cambridge. In 1687 he was appointed curate of Stow cum Quy, Cambridgeshire,[5] and in 1688 he was appointed rector of Tewin, Hertfordshire (Tewin Register), and on 3 August 1689 of Lewisham, Kent, being presented to the latter by Lord Dartmouth,[5][6] to whose son he was tutor, both then and apparently for five years afterwards. He became a Doctor of Divinity in 1697, and he was appointed chaplain to William and Mary. In 1701 he was appointed Boyle lecturer. In the year following he was presented to the vicarage of Deptford,[5] was reappointed Royal chaplain by Queen Anne, and on 23 March 1704 was made Dean of Canterbury, still retaining Lewisham and Deptford.[1]
[edit] Church politics

Stanhope, as Dean, entered the lower house of Convocation at a period of bitter conflict with the upper house under Francis Atterbury's leadership. As a man of peace, in friendship with Robert Nelson on one side, and with Edward Tenison and Gilbert Burnet on the other [7], Stanhope was proposed by the moderate party as prolocutor in 1705, but was defeated by the high churchman, Dr. William Binckes. In 1711, Stanhope was among the founding group that would organise the building of fifty new churches to replace those lost in the Great Fire of London,[8] and was re-appointed in 1715 after the accession of George I.[9] After Atterbury's elevation to the see of Rochester in 1713 he succeeded him as prolocutor, and was twice re-elected.[10]

The most prominent incident of his presidency was the censure of the Arian doctrine of Dr. Samuel Clarke (1675-1729) in 1714. Early in 1717 the lower house of Convocation also censured a sermon by Bishop Benjamin Hoadly which had been preached before the king and published by royal command. To stop the matter from going to the upper house, convocation was hastily prorogued (May 1717). It was thenceforth formally summoned from time to time, only to be instantly prorogued. On the occasion of one of these prorogations Stanhope broke up the meeting (14 February 1718) in order to prevent Tenison from reading a protestation in favour of Hoadly. It was probably in consequence of this action that he lost the royal chaplaincy, which he had held in the first year of George I. From this date the Convocation of the English Clergy remained in abeyance until its revival in the province of Canterbury in 1852, and in that of York in 1861.

Stanhope was one of the great preachers of his time,[6][11] and preached before Queen Anne in St Paul's cathedral in 1706 and 1710 on two of the great services of national thanksgiving for the Earl of Marlborough's victories. In 1719 he had a correspondence with Atterbury, which dealt partly with the appointment of Thomas Sherlock, afterwards Bishop of London, to one of his curacies.[1]
Stanhope's school in about 1840. Following the merger of the school, this building was demolished to make way for shops in 1899.[12]

Stanhope founded the Charity School in High Street, Deptford, known as Dean Stanhope's School.[11]. Dean Stanhope's school eventually merged and became part of the Addey and Stanhope School.

He died at Bath on 18 March 1728, and was buried in St. Mary's church, Lewisham, where a monument with a long inscription was erected to his memory. According to Daniel Lysons (1796):

His monument, the inscription on which has been already given, deserved a better fate than to be thrown aside in the vault, where it now lies, when the church was rebuilt. A place should have been found within the new walls for the memorial of a man who was for thirty-eight years so distinguished an ornament of the parish.[6]

There were two portraits of him in the Deanery at Canterbury.
[edit] Family

He married, first. Olivia, daughter of Charles Cotton of Beresford, Staffordshire, and had by her a son, who predeceased him, and five daughters, of whom Mary married, in 1712, William, son of Bishop Burnet, and died two years afterwards. After his first wife's death in 1707 the dean married, Ann Parker, half-sister of Sir Charles Wager; she survived him by two years.[1]
[edit] Literary works

Stanhope's literary works were chiefly translations or adaptations. He translated Epictetus (1694 ; 2nd ed. 1700, 8vo), Charron's 'Books on Wisdom ' (1697, 3 vols.), and Marcus Aurelius (1697 ; 2nd ed. 1699, 4to). He modernised The Christian Directory of Robert Parsons the Jesuit (1703, 8vo ; 4th ed. 1716) ; dedicated to Princess Anne a volume of Pious Meditations (1701; 2nd ed. 1720), drawn from St. Augustine, St. Anselm, and St. Bernard ; and he translated the Greek Devotions of Bishop Lancelot Andrewes Hutton, who edited the posthumous edition (1730) of his translation of Andrewes, likened Stanhope's character to that of Andrewes. But the style of the translation is absolutely unlike the original. In place of the barbed point and abruptness of the Greek, the English is all smoothed out. Subsequent editions of the work appeared in 1808, 1811, 1815, 1818, 1826, and 1832. Stanhope followed the same paraphrastic system in a translation of Thomas a. Kempis's Imitatio Christi, which appeared in 1698 under the title The Christian's Pattern, or a Treatise of the Imitation of Christ, 2 pts. London, 8vo. A fifth edition appeared in 1706, a twelfth in 1733, and new editions in 1746, 1751, 1793, 1814, and 1865. In 1886 Henry Morley edited it for the collection of a hundred books chosen by Sir John Lubbock. 'The pithy style of the original is lost in flowing sentences that pleased the reader in Queen Anne's reign.'

Stanhope's principal contribution to divinity is "The Paraphrase and Comment on the Epistles and Gospels" (vols. i. and ii. 1705, vol. iii. 1706, vol. iv. 1708), dedicated originally to Queen Anne, and in a new edition to George I on his accession (1714). It was a favourite book in the 18th century. Its defect is the neglect of the organic relation of collect, epistle, and gospel ; but it contains much that is solid, sensible, and practical in clear and easy language, quite free from controversial bitterness. In the preface Stanhope says that the work was planned for the use of the little Prince George, who died in 1700.

Besides the works mentioned above Stanhope published :

1. Fifteen Sermons 1700.
2. The Boyle Lecture 1702.
3. Twelve Sermons 1726. [13]
 

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Date: 30 Dec 2007
Time: 23:13:10

Comments:

First,
Jonathan's book is NOT a critique of preterism but a critic of PANTELISM. Second, Jonathin's arguments concerning the "near" passages hermeneutic when applied to the Old Testament "near" prophecies show the absurdity of the pantelist as nothing more than a scripture twisting wolf. The church IS the pillar and ground of truth as God himself preserves His truth down through the ages through faithful men who can rightly divide it, thwarting the attempts of heretics to fool the sheep.
Calvin Jones

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