The Life and Death of Edmund Staunton, Title page 1 – Encomium 3
The Life & Death OF EDMƲND STAƲNTON D. D.
To which is added,
I. His TREATISE of Chriſtian Conference.
II. His DIALOGUE BETWIXT A Miniſter and a Stranger.
Publiſhed by Richard Mayo of Kingſton, Miniſter of the Goſpel.
foreign
Clem. Alexand
Longum ita eſt per praecepta, breve & efficax per exempla.
Senec.
Be followers of them who by faith and patience inherit the promiſes,
Hebr. vi. 12.
LONDON, Printed for Th: Parkhurſt, and are to be Sold at the Bible and three Crowns in Cheapſide, near Mercers Chappel: And at the Gilded Bible on London-bridge, under the Gate. 1673.
To the Inhabitants of the Town of Kingston upon Thames, and to ſuch of them eſpecially as love our Lord Jeſus Chriſt in ſincerity.
Dearly Beloved,
TO you of Right belongs the Dedication of the enſuing Narrative, partly by reaſon of your quondam intereſt in him who is the ſubject of it, and partly by reaſon of your preſent intereſt in him who is the Compiler and Publiſher of it. The Apoſtle tells the Corinthians, 1 Cor. 3.22.That Paul, Apollo, and Cephas, were theirs; and they that labour, or have laboured amongſt you in the Word and Doctrine may be ſaid as truly to be yours. When you read what is here written of the memorable, and praiſe-worthy actions of your Reverend Paſtor now deceaſed, you will be ready to ſay, as ſhe did of Solomon, That the one half is not told you, for you have fully known (as he tells Timothy) his doctrine, manner of life, purpoſe, 2 Tim. 3.10.faith, long-ſuffering, charity, patience. However, enough is here ſaid to ſet the world, and you, a Copy to write after. And oh! that you may not only know,foreign, &c. Tu vero ha…es exemplar ad quod te formes, actiones omnes, meus quibus, praeſens fuiſu. Grot. in l…cum. but diligently follow (as the Apoſtles words may be conſtrued) his doctrine and manner of living. Be ye followers of him as he was of Chriſt. Brethren, my hearts deſire, and earneſt prayer to God for you all, is, that you may be ſaved; that he,2 Cor 11.2, 3. and I, who have endeavoured to eſpouſe you to Chriſt, may preſent you as a chaſte virgin unto him; but I fear leaſt by any means as the Serpent beguiled Eve through his ſubtilty▪ ſo your minds ſhould be corrupted from the ſimplicity that is in Chriſt. I have ſomewhat againſt ſome of you, but I wont reveal that upon the houſe-top. This worthy ſervant of God, to his dying day, would make honourable mention of the people of Kingſton; and as he reported, ſo I have for many years experienc't, that they are very courteous and kind to their Miniſter. He ſaid it, and I ſubſcribe it, That a Miniſter (if it be not his own fault) may live as comfortably in Kingſton, as in moſt Pariſhes of England. And I do here make an open, and grateful acknowledgment of your accumulated kindneſſes to me, and mine; and do wiſh that I were in a capacity to ſerve you, as I have ſerv'd you, in the Goſpel of Jeſus Chriſt. Yet ſtill I ſhall not be wanting, as my preſent circumſtances will allow it, to farther your Souls health and welfare; and in this ſhort Epiſtle, give me leave to ſtir up (may I ſay) your pure minds by way of remembrance, 2 Pet. 3.1.and to recommend to you ſome Rules of the new Creature, and Covenant, in the practice whereof you will find peace.
I. Make Chriſt the main end of your life, let all your actions as the lines of a circumference meet in him as their centre. Live to him that dyed for you, and with whom you hope to live for ever. Read 2 Cor. 5.15. Phil. 1.20, 21. You meet in Scripture with ſeveral abſtracts and abridgements of mans duty; ſometimes 'tis ſaid to conſiſt in his fearing God, and keeping his Commandments; ſometimes in his loving God with all his heart, &c. and his loving his neighbour as himſelf: and may it not be ſum'd up once again, and affirm'd, That it mainly conſiſts in a mans believing in, and living to the Lord Jeſus Chriſt?
II. Live as thoſe that muſt ſhortly dye. Let your opinion of ſin, and of the world, be the ſame now, as it will be then; and remember who ſayes, That if a man dye, he ſhall not live again, Job 14.14.and make the uſe of it that he doth. Some have ſaid, That if the damned in Hell were ſuffer'd to come again upon the Stage of this world, they would Act over the ſame Part they have formerly Acted; but I am not bound to be of their belief: but this I believe, That it ſhall never be put to the tryal, and that no man will be allow'd a ſecond edition of his life, to amend the errors of the firſt.
III. Keep your ſelves clean and unſpotted from the evils of the times in which you live, as fiſhes in ſalt water retain their freſhneſs, ſo do you in evil dayes hold faſt your uprightneſs. Be not corrupted by the ungodly practiſes of ſome, nor leaven'd by the unſound opinions of others. Beloved, believe not every ſpirit, but try the ſpirits, whither they be of God, becauſe many falſe Prophets are gone abroad into the world. You are in daily danger of being miſled, watch and pray, leaſt you fall into tentation, and the ſnares of the Devil. I am jealous of you with a godly jealouſie. The God of all grace who hath call'd you to his eternal glory by Chriſt Jeſus, make you perfect, ſtabliſh, ſtrengthen and ſettle you.
IV. Give all diligence to make your calling and election ſure. Let this be paſt controverſie whither you are converted and born again. Don't ſatisfie your ſelves with a meer peradventure in this matter; 'tis not wiſdom to put it to the hazard whither you ſhall be ſav'd, or damn'd to all eternity. You may run a venture in other things, but not in this. Seeing aſſurance is attainable, as undoubtedly it is, never be at reſt till you have obtained it. You would be ſure in other caſes, why not in this caſe? the comforts and advantages of having it, will pay you for all your pains in getting it.
V. Grow in grace, and in the knowledge of Jeſus Chriſt. Growth in grace, is one of the beſt evidences of the truth of grace; the true Chriſtian is a thriving Chriſtian. If there be no growth, there is no life. Pictures and Images are alwayes the ſame. You deſire other things ſhould thrive and proſper, why not your Souls alſo? You would not come behind others in Temporals, why do you let others go ſo far before you in Spiritual things? How many of later ſtanding, and leſſer means, have made great progreſs in the wayes of God? 'tis not enough for you to grow, but you muſt grow apace. The Vine in the Vineyard, the Cedar in Lebanon, the Calf in the Stall, are all of them Scripture-emblems of a Believers growth and increaſe.
VI. Let brotherly love in particular continue and abound. This is the old and the new Commandment. There is no duty more preſt in the Word of God, and no duty leſs practis'd by the people of God. Surely the end is at hand, becauſe of the flaming out of ſin, and of the freezing of love. Theſe laſt dayes have introduc't a great many love-killing principles, that former Ages were ignorant of: we want the Apoſtle John amongſt us, or ſome of his ſpirit, to ſtir up Chriſtians to love one another. Remember wherein the duties of brotherly love conſiſt, in relieving, inſtructing, admoniſhing, exhorting, comforting, and bearing with one another. He that ſayes he loves his brother, and lives in the neglect of theſe, is a lyar, and the truth is not in him.
VII. Let your Converſation in the world be with ſimplicity and godly ſincerity; this is the way to have favour with God, he hath pleaſure herein; 2 Chron. 29.17.he deſires truth in the inward parts, and reckons ſincerity for perfection; yea, this is the way to have rejoycing in your ſelves. Sincerity affords comfort in every condition of life, and in the hour of death. A ſincere perſon, if he lives in trouble, he ordinarily dyes in peace. He's ſure to find acceptance for all his ſervices, and indulgence for all his offences. Oh that it may be ſaid of you, as of another in Scripture-ſtory, that you are men and women without guile.
VIII. Set the Lord alwayes before you. Remember he ſees you when you are moſt out of ſight; his eyes are never off from you, let your eyes be ever towards him. One thought it would awe the Romans, and make them ſerious, if they did alwayes apprehend that Cato was in company with them. It would certainly have a good influence upon our hearts and lives, if we did apprehend that God was alwayes at our elbows, and that his eyes are upon all our wayes and doings. It is an excellent preſervative againſt ſin, and provocation to duty, to carry a remembrance of God about with us into all places and companies.
IX. Fill up all your particular relations with duties. Relative duties are better known, than practiſed; nature it ſelf teacheth them, the very Heathen have excelled herein; ſurely if our righteouſneſs muſt exceed the righteouſneſs of the Scribes and Phariſees, it muſt not fall ſhort of that of Heathens and Infidels: it ſounds like a contradiction, for one to be a good Chriſtian, and a bad husband or wife, father or child, maſter or ſervant, &c.
X. Promote the power and practice of Religion in your ſeveral Families. Remember who ſaid he would walk in his houſe; not only in Gods, but in his own houſe, with a perfect heart; Pſal. 121.1.reſolve with Joſhua, not only to engage your perſons, but your houſes and families in the ſervice of God. Of old, the Families of Chriſtians were call'd Churches, but now many of them are rather Synagogues of Satan, than Churches of Chriſt: not Bethel's, but Bethaven's houſes of vanity and ſin. It is commonly ſaid, That Governours of Families, as well as Paſtors of Churches, have curam animarum, the charge and care of Souls; and if any periſh through your neglect, their blood will be required at your hands. How many of your Children and Servants may ſay to you another day, bloody Parents, and bloody Maſters you have been to us; and may they not now ſay, Fathers, Maſters, care you not that we periſh? Oh let your Families be inſtructed; do I require this, or doth God require it?Deut. 6.6, 7, 8, &c. Eph. 6.4. who will one day require an account of your doing of it. Let there be morning and evening ſacrifices of praiſe and prayer offered up to God in your dwellings. God forbid there ſhould be one prayerleſs habitation in Kingſton.
XI. Walk humbly with God. Micah 6.8.This is the main thing that he requires of you; without this, let your other excellencies be never ſo many, they are of no account with him. A proud perſons graces and good works do him hurt; whil'ſt an humble man is made better by his evil deeds, a proud man is made worſe by his good deeds, Oh pray God, that ſaith he will give grace to the humble, to give you that excellent grace of humility. You may be brought low, and yet not be lowly; many are humbled, that are not humble. Plectuntur ſed non flectuntur. Salvian.
XII. Follow the good examples of others. There are many patterns for imitation in Scripture, there's the example of our Lord Jeſus Chriſt himſelf, be as he was in the world. The Word of God aboundeth alſo with many other excellent inſtances and preſidents; it ſhews you many evil examples, which are as Sea-marks to forewarn you; and many good examples, which are as Landmarks to direct you: you have other excellent patterns too beſides thoſe upon record in Scripture. Take, my Brethren, your old Paſtor, whoſe Life I have here delineated, and who hath ſpoken to you in the Name of the Lord, for an example of patience, and all other branches of piety. Therefore is the ſtory of his Life and Death dedicated to you, that it may be imitated by you: But of this I ſpake ſomewhat before.
Let us remember here, That I am writing an Epiſtle, and not a Treatiſe; ergo manum de tabula. Though it were eaſie to give you many dozens more of ſuch directions as theſe, I have been longer, becauſe, though I have often Preach't to you, yet I never wrote to you before. As I have often ſuggeſted the counſels of God to yous ears, ſo I would ſet ſome few of them before your eyes. I have an ardent affection for you; you have had Miniſters that have Preach't, and liv'd better than I have done, but never any that lov'd you better than I do. I love your Souls, and their eternal welfare, and would be loth to meet any of you at Chriſts Tribunal in an unregenerate and Chriſtleſs condition; I would not the many Sermons I have Preach't to you, ſhould be at that day, as ſo many Bills of Indictment againſt you.
Finally, Brethren, farewell, be of one mind, live in peace, and let me cloſe this Epiſtle, as Jude doth his, build up your ſelves in your moſt holy faith, pray in the Holy Ghoſt, keep your ſelves in the love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life: Ʋnto his grace and favour I commend you all, and ſubſcribe my ſelf
Your unworthy Miniſter And Well-wiſher, Richard Mayo. Nov. 29. 1672.
THE LIFE and DEATH OF Edmund Staunton, S. T. D.
IT is uſuall (even in the Holy Scripture) when mention is made of any perſons of Note, to record their Genealogy. Parents do ſometimes bring luſtre unto their Children, and Children do ſometimes bring renowne unto their Parents. This excellent perſon (who is the ſubject of the enſuing narrative) was borne Anno 1600 of the Ancient and worſhipfull Family of the Stauntons in Bedfordſhire, his Father Sr Francis Staunton had ſeveral ſons, of whoſe Education he was more then ordinarily careful: though he left them good eſtates, yet he did not think it enough that they ſhould barely live upon the eſtates he left them. He was of Solomons mind,Eccl. 7.11. Otium fortunae grandioris vitium. Symach. l. 10. Ep. 2. that wiſdome was good with an inheritance, Eccl. 7.11. And yet, He was of opinion too that an inheritance was little worth without wiſdome: he abhor'd the two Epidemical vices of our Engliſh Gallants, which in time are procreative of many more; the one is ignorance, and the other Idleneſs. He reſolv'd therefore to traine up his children in learning, not onelyonly that it might be an ornament to them,Nihil ſordidius imo crudelius quam ſi rempublicam is arroderet, qui nihil in eam ſuo labore conferret. Jul. Capit. in vit. Anton. Pii. but that they might be ſerviceable by it to the Church or Commonwealth. Our Edmund (one of the younger brothers) after he was furniſht with a competency of Grammar learning, was ſent to Oxford, and admitted into C. C. C. where he ſo ply'd his ſtudy, and got ſuch applauſe, that whilſt he was yet an undergraduate, he was choſen a Probationer fellow in that Colledge before 18 of his Seniors (a Bedfordſhire place falling void by the death of Mr Andrews, a fellow of the houſe.)
When he was about eighteen years of Age, he fell dangerouſly ſick in the Colledge, and was very farre ſpent, and near unto death before thoſe about him underſtood his diſtemper; 'till anon a skilful Phyſitian coming in, and finding it to be a Pleuriſie, gave order that a veine ſhould be forthwith opened; whereupon a Chirurgeon was immediately ſent for, but it was long ere he could be found; at length the meſſenger brought him from a Táverne, and though he ſaw the way thither, yet he did not know how to do his work when he came there; he ſtrook the Patients arme twice, but no more blood came then if he had prickt him in the palme of his hand; In this poſture the ſottiſh Chirurgion leaves him (it being late) all night; but when he had ſlept himſelf ſober, he came the next morning very early, and knockt at the Colledge Gate, which being open'd, he haſtily ran to his Chamber, and askt if he were yet alive? and coming in preſently open'd a veine in his Arme which bled freely, and the Patient (half dead) ſoon after recover'd & grew well again.
Another ſtrange deliverance he met with a little after; when he was newly Batchelour of Arts, going into the water alone to waſh himſelf, and not being able to ſwim, he fell into a deep hole where his feet could feel no bottome, but (as the Providence of God order'd it) he caught hold of a little turfe of Graſs by the bankſide, by means whereof he climb'd up the bank: if that little hold had fail'd him, he had in all probability miſcarried.
Theſe mercifull deliverances and preſervations were preparatory to that good work, which about this time God began in his heart: for about the year 1620. (to uſe his own words which I have by me in a manuſcript under his own hand) I had many ſad and ſerious thoughts concerning my ſpiritual and eternal eſtate. Then upon the advice of Dr Barcroft I bought Brinſley's watch (the ſecond part) where the ſins againſt the commandments are ſet down in order, and I fell upon the work of examination; wherein this ſeems remarkeable, that reading over the ſeveral ſins there mention'd, my heart (ſuch was the blindneſs and deceitfulneſs of it) cry'd, not guilty of any one of them; whereupon I began to ſuſpect my heart, and calling upon God to enlighten mine eyes, and diſcover my ſins to me, and then reading them over again, I judg'd my ſelf guilty, very guilty even of moſt of the ſins there ſet down and enumerated. After this I lay about two months under a ſpirit of bondage, being full of fears and inward trouble, ſo that many times I durſt not cloſe mine eyes in the night leaſt I ſhould awake in Hell; I thought every night the Devil would come for me, and fetch me away: but anon the Lord was graciouſly pleas'd to ſhine upon me, and this remarkeable paſſage I ſhall never forget, That being one evening at prayer all alone in the Darke, (I remember the Chamber in C. C. C. and the corner of the Chamber well) I was very earneſt with God for the manifeſtation of his love to my ſoule, and the aſſurance of pardon for my ſins, and at length I brake out into theſe words (or words to this purpoſe) Lord I will not cut off thy preſence, Non ab te abſquete diſcedam.I will not go off from my knees till thou ſpeak comfort to me, whereupon I was immediately fill'd with a ſtrong perſwaſion of the love of God to my ſoule, and with joyes unſpeakable and full of Glory.
From this time he apply'd himſelf to the diligent reading of the Scripture, and to the ſtudy of Divinity; and when he was Maſter of Arts, his Father will'd him to chooſe his profeſſion, whether that of a Lawyer, a Phyſitian, or a Preacher; he readily pitcht upon the latter, telling his Father that he had for ſome time paſt inclin'd his ſtudies that way, and that he eſteem'd the turning of ſoules to righteouſneſs to be the moſt deſireable work in all the world, and that it would have the greater reward hereafter,Vide Mr. Chr. Loves ſpeech upon Tower Hill. though the other callings were like to bring in more wealth and honour here.
His tender Father would not thwart, but rather encourage him in this his pious reſolution, and to that end he layd out to procure a good living (or place of ſettlement) for him: in meane time, our Edmund was not idle; but having an invitation to preach a lecture on the Lords day in the afternoon at Witny about ten miles from Oxford, he accepted of of it;Rom. 16.5. 1 Cor. 16.15. there he continued preaching well nigh half a year, and had comfortable ſeales of his Miniſtry; as Epenetus and Stephanas were Pauls firſt fruits in Achaia, ſo there are ſome yet living (or were lately alive) in that place who were his firſt fruits unto Chriſt. So acceptable were his labours during his abode there, that hearers from all parts round about flockt to him, as the Doves to their Windowes. This was not very pleaſing to him who was incumbent there; he therefore ſpent the more time in reading Prayers, that this novel lecturer might have the leſſe for Preaching his Sermons: and when he had protracted the Common Prayers all he could, he himſelf would go out of the Church, being followed by no one but his Clark, whom he would not ſuffer to call a Pſalme, but the Lecturer himſelf, or one Mr. Martin (an inhabitant of the Town, one that fear'd God above many) was faine to ſupply his roome. The text of Scripture which he a long time inſiſted on was that excellent ſaying of Solomons, Prov. 23.23. Buy the truth and ſell it not: whereupon the incumbent, when he met any going to the Church, as he was going from it, would aske them in a jeering manner; What! you are now going to buy the Truth.
His Father and friends had now provided a place for him, viz. Buſhy in Harfordſhire; he the more inclin'd to accept it, becauſe his continuance at Witny was precarious, and the envy and oppoſiſition of the Miniſter of the place not to be remov'd: To Buſhy therefore he goes, where he hath a welcome reception from all the Inhabitants, but eſpecially from thoſe that had any ſavour of Religion. There he Preacht and Catechiz'd on the Lords Dayes, and other days, to the great benefit of his hearers who attended his Miniſtry, not only thoſe that dwelt in Buſhy, but thoſe that liv'd at Watford, and other adjacent places. Hear the teſtimony of a Godly ancient Miniſter (yet living) under his own hand. That little time (ſaith he) which E. S. ſpent in Buſhy was not without good ſucceſs, many perſons in my own hearing having acknowledged his Miniſtry to be the means of their converſion. During his abode in Buſhy, which was about two years, he repair'd, or rather rebuilt at his own charge the dwelling houſe belonging to the Miniſter: at this time alſo he marryed a Wife (the daughter of one Mr. Scudamore of Watford, a man of good account in thoſe parts both for Eſtate and Godlineſs) by her he had one daughter.
Being call'd upon to Preach a Viſitation Sermon, he perform'd it with great approbation, only becauſe he inveighed againſt non-reſidency and pluralities, ſome that were concerned were greatly offended, one of them ſaying, he might the better ſpeak againſt many livings, having got ſo good a one himſelf.
And indeed it was ſo good, that one Dr Seaton (who was ſeated at Kingſton upon Thames in Surry) had a longing mind after it, and either making or finding a flaw in his Title, ſoon diſpoſſeſt him of it. But firſt there was a Tryal at Law about it, the Attourney general Noy (who was of Councel for Seaton) likeing the ingenuity of Staunton, mov'd for an Exchange, and ſo brought it to paſs, that Seaton ſhould have Buſhy, and Staunton ſhould have Kingſton: both parties were agreed, Staunton preferr'd work before wages, and lik't Kingſton the better, becauſe his opportunities of ſervice would be there the greater:Dr. Winter in vita ejus. he was of his mind, who was wont to ſay, his opportunities were his greateſt riches. But whilſt he thought of ſetling there, he met with a diſappointment, Seaton having gotten Buſhy would not part with Kingſton, but either Staunton muſt be his Curate there, or he muſt be gone from thence: hereupon Mr. Staunton repairs to Noy, relates to him the diſingenuous carriage of his Client. Noy was of too generous a ſpirit to approve this baſeneſs; ſending therefore for Seaton, he tells him plainly, unleſs he would reſigne Kingſtone, he would ſoon pick a hole in his Title to Buſhy. Several alſo of the Inhabitants of Kingſton (who priz'd Mr. Staunton's Miniſtry, and were willing to purchaſe it at any rate) did ſo work with Dr. Seaton, that in a ſhort time he reſign'd, upon which Mr. Staunton had the preſentation, and ſoon after inſtitution and induction.
In this Town he continued about twenty years, endeavouring to fulfill the miniſtry he had received of the Lord; there he Preach'd twice on the Lords day,Col. 4.17 and Catechized the younger and ignorant ſort of people; and he did not ſatisfie himſelf in teaching them publikely, but (though the place was large and populous) he taught them alſo from houſe to houſe. Act. 20.20.There alſo he ſet up a weekly Lecture, which was ſupply'd in their turnes, by as eminent Preachers as that part of England did afford; and within a little time, partly by his powerful Preaching, partly by his holy and exemplary life (for, as John the Baptiſt, in the one he was a burning, One ſaith of Mr. Perkins that as his preaching was a Comment on his text, ſo his practice was a comment on his preachingin the other a ſhining light) he wrought a general reformation throughout the Town both amongſt Magiſtrates and people; he was lov'd by all thoſe that were Godly, and fear'd by thoſe that were wicked. The good ſeed that he there ſow'd doth ſpring up to this very day, and many now living can hardly mention him with their mouths, without tears in their Eyes. Nor was there any love loſt betwixt them; he would to the laſt call the People of Kingſton (as Paul did the Philippians) His joy and his crown; Phil. 4.1.and would often ſay, That were it not for ſome wrangling perſons, a Miniſter might live as comfortable a life amongſt them, as amongſt any people in England.
And as by his Miniſtry, a work of reformation was wrought upon the Town in general, ſo alſo a work of ſaving converſion was wrought upon many ſoules in particular; he relates (in ſome memoires, that he hath left behind him under his own hand) that in 1648. when he left the place, there were thirty perſons which gave him a Paper ſubſcribed by themſelves, wherein they own'd him for their ſpiritual Father; and doubtleſs there were many thirties in and about the Town, who could have made the like acknowledgment.
He marryed a ſecond wife yet livingWhilſt he liv'd here begetting many Sons and Daughters unto God, he had alſo many Sons and Daughters begotten of his own body, Ten of which lie buried in one Grave in the Pariſh Church of Kingſton, on which he hath laid a faire Stone with this Epitaph fairly Engraven on it:
Here lye the Bodies Of
Francis.
Richard.
Mary.
Mathew.
Mary.
Richard.
Edmund.
Edmund.
Sarah.
Richard.
Children which the Lord graciouſly gave to Edmund Staunton D. D. late Miniſter of Kingſton upon Thames, now Preſident of C. C. C. in Oxford, by Mary his Wife, Daughter of Richard Balthrope Eſq Servant to the late Queen Elizabeth.
Ten Children in one Grave! a dreadful ſight,
Seven Sons, & Daughters three, Jobs number right.
Childhood and youth are vain, death reigns o're all,
Even thoſe that never ſin'd like Adams fall.
But why o're all? in the firſt man every one
Sinned and fell, not he himſelf alone.
Our hope's in Chriſt the ſecond Adam; He
Who ſaves the Elect from ſin and miſery.
What's that to us poor children? 'tis our Creed,
God is a God to the faithful and their ſeed.
Sleep on dear Children, never more to wake,
'Till Chriſt doth raiſe you, and to glory take.
He left only one Son living at his death; and may he long live to inherit his Fathers Graces, as he doth his Eſtate.
For three years and a halfe.In the year 1635 it pleas'd the Authority of the Nation to permit ſports and paſtimes unto the people on the Lords Day, and a Warrant was ordered to be read in all Churches to that purpoſe: thoſe Miniſters who refuſed to read it were for ſome time ſuſpended; in which number was Mr Staunton; he was of his mind that ſaid,Praeſtatar are quam ſaltare die ſabbathi. Aug. It was better to work them ſport, to plow then Dance on the Sabbath Day; he would rather looſe his place, then countenance ſuch a practiſe amongſt his people.
During his ſuſpenſion he took his degree of Doctor in Divinity in Oxford; which he did, to uſe his own words, that he might put the greater honour upon his ſufferings; when he anſwered in Comitiis, and oppoſed in Veſperiis, he was wonderfully applauded by all that were preſent. There were ſeveral Doctors in the Univerſity whoſe fingers did itch to be dealing with him, becauſe he was a Country Miniſter and a Puritan, amongſt which was a Doctor, whoſe name I ſhall conceale (though a man of great note amongſt them) who was ſo miſerably nonpluſt by Staunton, that the Auditors hiſs'd at him, and one call'd out for a Candle that the Doctor might ſee his Arguments; of this good Providence Staunton himſelf takes thankful notice, giving all the glory to God, making uſe of that Scripture, him that honoureth me I will honour. At that time alſo he Preacht in the Univerſity upon thoſe words of Chriſt in Mar. 8.36. What will it profit a man to gain the whole world, and looſe his own ſoule, &c. of which Sermon he ſayes,He was call'd on to preach ſeveral times before the Parliament, and his ſermons ordered to be Printed. That God did both graciouſly aſſiſt him in the Preaching of it, and wonderfully proſper it when Preacht.
When the Aſſembly of Divines was call'd at Weſtminſter, Dr. Staunton was choſen one of that Reverend Aſſembly, and was in good eſteem amongſt them, inſomuch that he was nominated for one of the ſix the P…cht that uſeful Lecture, morning by …ng, in Weſtminſter Abby.
In the year 1648 there were Viſitors appointed for the Univerſity of Oxford, who diſcharg'd Dr Newlin from his headſhip in C. C. C. and no man was thought ſo fit to ſucceed in that place as Dr. Staunton. That Colledge had been happy in an eminently Learned and Godly Preſident before, the famous Doctor John Reynolds, and now it was bleſt againe with the reſidence and regency of this excellent perſon; what Colledge in either of the Univerſities can ſhew ſuch another pair of Governours?
Here he continued above twelve years; in all which time his behaviour was very exemplary, not onelyonly to thoſe that were of his own Colledge, but to the heads of other Colledges in that Univerſity: Be pleaſed to take a ſhort account of his Converſation, from the Pen of one that was Scholar and Fellow of the Houſe, the greateſt part of the time that he was Preſident: Thus he Writes. At his firſt coming to the Colledge he put in execution, and that vigorouſly, all ſuch Statutes as tended moſt to the advancement of Learning and Religion, and was frequently himſelf preſent at all Lectures and other Exerciſes, to encourage the Studious, and reprehend the negligent. He ſet up a Divinity Lecture every Lords Day early in the Morning in the Colledge Chappel, for the initiating and exerciſing the Elder Students in order to the work of the Miniſtry. He conſtantly Catechis'd the younger ſort publiquely in the Chappel every Saturday. He preacht once or twice every Lords Day, to the edification and comfort of many; beſides his conſtant courſe in the Ʋniverſity Church and Colledge Chappel, and ſeveral lectures in the Country, whereunto he was alwayes moſt ready, rather ſeeking opportunities then declining them. He had every week a meeting at his own lodgings for prayer and ſpiritual Conference, as well of the members of the Colledge as others, wherein himſelf alwayes bore the principal part, bringing forth out of his ſtore of experimental knowledg things new and old. He was conſtantly preſent in publique duties of worſhip in the Chappel morning and evening, obſerving all, and reproving any that were negligent and remiſs. He took great care to introduce and elect into the Colledge ſuch as he either ſaw or heard to have ſome appearances of grace, at leaſt ſuch as were docible and inclineable towards that which is good. Spiritual diſcourſe was his meat and drink; and when he ſat at meals in the Colledge Hall, his conſtant courſe was either from the Chapter then Read, or from ſome occaſion or other, to ſpeak that which might tend to the inſtruction of thoſe who were preſent, and to call up their minds to ſome heavenly contemplation. In the year 1660. Being diſcharged from the Colledge, where he had been ſo eminent a bleſſing by his prudent government and Pious example; and none know this ſo well as ſuch whoſe lot was caſt to live there under his conſtant inſtruction and diſcipline; 2 Tim. 3.10, 11.both which were ſo far effectual, that Religion and Learning ſcarce flouriſhed more in any one Society in the whole Ʋniverſity then in that little Nurſery, he reckoned it adviſeable to withdraw alſo from the City, in which he had ſown many handfuls of precious ſeed, and he always well watered it with his tears; few that I ever heard of Preached with greater Affection and leſs Affectation. But when the time of his departure came, there are living that ſtill know and remember with what ſad hearts his dear Friends, Scholars and Citizens, parted with him. Some have aſſured me, it was much-what like Paules departure from Epheſus, taking his laſt leave of the Elders, Acts 20. latter end. Where they all wept fore and fell on Pauls neck, and kiſſed him, ſorrowing moſt of all for the words which he ſpake. that they ſhould ſee his face no more: and they accompanied him out of the City; From the Famous Univerſity and City.
Recommending of himſelf unto the Divine Providence, to fix the Bounds of his habitation for him; his firſt flight was to Rickmerſworth, a ſmall Market Town in Hertfordſhire, where he had not been long, but he had a very kind welcome, both from the Gentry, as a Gentleman, and other good Chriſtians of inferiour rank, as a Miniſter of Jeſus Chriſt.
His firſt and chief deſign, when a little acquainted in the place, was to make way for the ſettlement of an able Miniſter of the New Teſtament there; reckoning that one of the beſt accommodations of a houſe was wanting when ſuch a Miniſter was wanting; and he uſed to ſay, That Rickmerſworth were a good place if there were better water, meaning a better Miniſter there: and that the deſign took no effect, was not through any default of his, all means being uſed on his part for the bringing that purpoſe to paſs; but however he quickly found the way to that Pulpit himſelf: and becauſe the entrance being narrower there then in ſome places, he ſought out a wider door, and more effectuall, and I believe it may be affirmed he found above twenty more, ſcarce one Sabbath paſſing wherein he Preached not the Goſpel of the kingdome in a new Pulpit; and his paines, though an old man, and ſomewhat infirm in Perſon, were rarely once only, but twice in one day. Thus this good man in labours more abundant, in the morning ſowes his ſeed, and in the evening withholds not his hand, ſo liberal he was of his ſpiritual Almes, not knowing whether ſhould proſper this or that, or whether they both might not be alike good, Eccl. 11.6. ſo that in imitation of the great Apoſtle, by the power of the Spirit of God, he even from Jeruſalem, round about to Illyricum fully Preached the Goſpel of Chriſt.
So this excellent Miniſter of our Lord Jeſus, from Rickmerſworth even round about unto the utmoſt borders of the County, and into the neighbouring Counties alſo, he was ſpending, and being ſpent in the ſervice of his great Lord and Maſter.
By all this the Reader may gather that our Doctor had not layne idle in the Univerſity, 'till he was ruſted and cankered away and fit for no further uſe in the houſe of God; but as it was ſaid of Joſeph, that his bow ſtill abode in ſtrength; ſo it was with his parts, memory and with his affections alſo; and he was conſtant untill the act of uniformity impoſed that general ſilence upon all nonconformiſt, Auguſt. 24. 1662. But yet neither after this time was he willing to be idle, every week almoſt keeping one day as a private faſt in his own, or elſe in ſome other godly Miniſters or Chriſtian Family, as to humble himſelf for his own ſins, ſo for the abominations that were in the midſt of the land; and it cannot be eaſily forgotten, with what brokenneſs of ſpirit, and with what a diſſolved ſoul, he would ſtill take up ſome hours himſelf on thoſe extraordinary occaſions, either in the word, or prayer, or both: for indeed, he was mighty in prayer, as well as in the Scriptures, as it is ſaid of Apollo.
Having paſſed, I think, ſome two yeares; his wife now labouring under ſome weakneſſes, and being weary with the burden of houſhold affairs, he retired to a Chamber or two in a private Family ſome miles diſtant, where he was very uſeful; he much inlightned, and quickly leavened the habitation: his Miniſterial Gifts and graces were ſuch, as that indeed he perfumed the whole houſe. As long as he lived there, there was a Church alwayes in that houſe; and I preſume the govenour, and children, and ſervants, do bleſs God for his preſence, and conference, and exemplary converſation, to this day, and may they never looſe the ſavour of the knowledg of Chriſt, and the ſenſe of the power of the world to come, that he manifeſted, and they were under, during his abode with them. From thence he removed to another private family (and I believe his frequent removes were, that he might have renewed opportunity of doing more good, and God more ſervice) where he was entertained as an Angel of God. This Family was near S. Albans, in which Town, from that time he was a great inſtrument in the hand of God for good, to correct ſome extravagancies amongſt ſome people there, by his ſober principles, and great moderation of ſpirit, and the noble exerciſes of ſelfdenial and charity, being no burden unto any, but being crafty, catching them with guile, 2 Cor. 12.16.
His laſt remove was to a place called Bovingden, a little village; and I queſtion whether ever it had been mentioned in any ſtory, if this good man had not liv'd and ended his days there; he was led thither by the invitation of a religious and very kind Gentleman, freely accommodating him, with all the conveniences of an habitation of his in that place. But he once told me, that whatſoever was ſaved that way, he ſtill expended proportionably in charitable uſes, making conſcience to give it either in mony or books to the poor, to this and the neighbouring places; and I believe he hath deſtributed ſeveral hundreds of ſhort Catechiſms, beſides ſome dozens of little books (of that great light of our age) Entitled The call to the Ʋnconverted. During his abode here, he continued daily to attend the duty of the Family, wherein he was inſtructing the ſouls belonging thereunto. And if one or more of the poor of that place chanced to come in, he would ſay, they were welcome, and that God came along with them, and the poor have the Goſpel preached unto them. In this place he enjoy'd great privacy, which he greatly priz'd; and had be been born for himſelf alone, he could alwayes have choſen to have liv'd thus alone. How many worthy's in the world have prefer'd retirement to the greateſt preferments in Church or State, and have thought Scepters and Myters not worthy to be compared with it. But he could not thus ſatifie himſelf: that of Paul was often in his mouth, Wo be to me if I preach not the Goſpel; he was of Calvins mind, who would not his Lord ſhould come and find him idle. Wherefore he rode often to St. Albans or ſome other adjacent place, and once or twice a year to London and Kingſton; and ſeeing he could not preach in a Church to many, he would preach in a Chamber to a few. Tis not the place or company that commends our preaching to God. What excellent Sermons have been preacht to deſpicable auditories, and in very ordinary and contemptible places. Pauls meeting place in Macedonia was the River ſide,Acts 16.13. and his hearers a few of the weaker Sex: Our Lord himſelf preacht a long Sermon once to one timorous man;John c. 3. c. 4. and at another time in the open aire he preacht at large to one ſilly woman.
Thus this eminent ſervant of God, like a torch or candle with lighting others, conſumed and waſted himſelf. On the eighth of July Anno Dom. 1671. & aetatis ſuae 71. he was ſeiz'd all on one ſide with the dead palſy, by reaſon of which his ſpeech much faild him, ſo that he ſpake little and ſeldome. A friend coming to viſit him, and asking him how he did, he anſwered in the words of the Prophet, In meaſure God debateth with me, and in the day of the Eaſt-wind he ſtayeth his rough wind. A while after he ſaid to a friend that ſtood by him; I neither fear death, nor defire life, but am willing to be at Gods diſpoſal: At another time he uttered theſe words very audibly, I know that my redeemer liveth; and by and by he repeated the fifth verſe of the one and thirtieth Pſalme in Meter:
Into thy hand Lord I commit
My ſpirit, which is thy due;
For why, thou haſt redeemed it,
Oh Lord my God moſt true.
He preſt the by-ſtanders ſo long as he was able to many wholſome duties; As to make ſure of Heaven in the time of health, to keep their evidences fair and unblotted, To remember and keep holy the Sabbath day, (of which he himſelf, as youl find hereafter, was a moſt careful obſerver.) When he could not ſpeak himſelfe, he would deſire others to read the Scriptures to him, directing to the places which he moſt deſired, which were for the moſt part the Pſalmes of David. Quid ſentit crus in nervo quum animus in coelo? Tertull.He either was without pain, or without any great feeling of it.
On the tenth of July his ſpeech was quite taken from him, but yet his underſtanding and memory continued with him; and for the ſpace of four dayes he lay (as all about him might perceive) in a very comfortable condition, lifting up his eyes and hands towards Heaven with a ſmiling and cheerful countenance.Qualis vita finis ita. An upright life doth uſually end in a peaceable death. When a Miniſter (a little before his departure) pray'd with him, he ſhew'd great affection all the while; and when prayer was ended he took him by the hand, and held it faſt, expreſſing by outward ſignes his inward joy in God, and thanks to him.
The 14 of July this ſhining light went out. Oh for young Timothys to ſtand up in the room of ſuch aged Pauls. He was buried the ſeventeenth day of the ſame monethmonth at Bovingden aforeſaid.
And is this all? may ſome ſay; Is this ſuch a rare and exemplary life? read on, and you'l find the beſt wine is kept till laſt, to do right to the memory of this bleſſed man; as alſo to help the memory of the reader, I have choſen a new way (and though it be unuſual, yet I judge it very uſeful) that is, methodically and orderly in the cloſe of all, to ſet down the imitable graces and practiſes of this worthy perſon; it may be the reader will better heed and remember them, then if they had been confuſedly ſcattered up and down the preceding Narrative. I ſhall begin with
1. His care and diligence in ſelf examination. This duty of ſelf-examination is much out of date with many, yea I fear moſt Miniſters and Chriſtians; and yet how frequently is it urg'd, both in the old and New Teſtament:Pſal. 4.4.13.5. 1 Cor. This holy man would often preſs it upon others, and did much practiſe it himſelf. I judg'd it would tend greatly to edification, if I did tranſcribe ſome paſſages out of his forementioned Manuſcript to this purpoſe. Pardon me if I am ſomewhat large upon this head, it is intended Reader for thy good. Thus then he Writes.
Evidences for heaven, which (if my heart deceive me not) are in me, through the gracious workings of Gods ſpirit upon are, me.
1. Effectual calling. That this is a good evidence appears from Rom. 8.30. 2 Pet. 1.10. The Calling I had was about the year 1620. and ſo he relates as in page of this Narrative.
2. Change of Company, chooſing the ſociety of the Godly, ſhuning the ſociety of the wicked, Pſal. 1.1. Pſal. 26.4, 5. Pſ. 119.115. Acts 9.26.
To this my heart anſwers affirmatively, Feb. 4. 1629. And doth ſo ſtill, Apr. 3. 1663. ſtill ſo May 2. 1666. and again April 2. 1668, &c.
3. Ʋniverſalty of obedience, Pſ. 119.6. and Pſal. 139. the two laſt verſes. To this my heart anſwers affirmatively, Feb. 4. 1629. doth ſo ſtill, April 3. 1663. as before.
4. Love to the Godly as ſuch, 1 John 3.14. To this my heart anſwers affirmatively, Feb. 4. 1629, &c.
5. Sincerity, deſiring more to approve my heart to God, then my wayes to men, aiming more at Gods glory then my own profit, applauſe, &c. 2 Cor. 1.12.
My heart anſwers affirmatively, ut ſupra.
6. Kindly meltings and mournings for ſin upon the ſence of Gods free-love in Chriſt, Zach. 12.10. 2 Cor. 7.9, 10.
My heart anſwers affirmatively, &c. Goeing to Hempſteed to preach as I was meditating on the rode neer Langley on the love of God in calling ſuch a one as I am, when thouſands more noble, more mighty, more wiſe and learned &c. lye in ignorance and prophaneſs, I burſt out into a fit of weeping, and my heart was by and by fill'd with abundance of joy and rejoycing.
7. Zeal for God, and againſt ſin, John. 2.17. 2 Cor. 7.11. My heart anſwers affirmatively, &c.
8. A love and a longing for Chriſts appearing, 2 Tim. 4.8. Heb. 9.6. Rev. 22.17, 20. I cant ſay there hath been ſuch a longing in me after Chriſts coming, at leaſt not ſo full and frequent, as in many others; yet in prayer and meditation the thoughts of a future eſtate wherein I ſhould never ſin more, but be ſatisfy'd with Gods likeneſs, have been very ſweet and comfortable to me.
Once on the rode (in a day of my greateſt rejoycing as to outward comforts and mercies) it lightned, thundred and rained much: my thoughts were, what if this ſhould be the day of judgment? What if I ſhould ſee Chriſt coming preſently in the Clouds? the anſwer of my ſoul was welcome, welcome, welcome; this fill'd me with much peace and comfort.
9. Speech gracious, or with grace, Prov. 10.21. Eph. 4.29.
My heart anſwers affirmatively, Feb. 4. 1629. when I have met with any ignorant perſons willing to be inſtructed, it hath been my manner (to God be the glory and praiſe of it) ta put good diſcourſe on foot, and to foward it when others have begun it.
10. Bleſſing God for, and rejoycing in the gifts and graces of others. Joh. 29.30.
My heart anſwers affirmatively, Feb. 4. 1629. &c. Though my heart is apt enough (the Lord humble and help me) to envy and detract from others, yet through mercy I find,
1. A heart bleſſing God for others gifts and graces out ſhining mine.
2. Rejoycing that others do God greater and better ſervice, and bringing more glory to him then I do or can.
11. The ſpirit of prayer, Acts 9.11. Rom. 8.15. my heart anſwers affirmatively, Feb. 4. 1629. &c.
Cum ſublatum e conſpectu lumen eſt, &. conticuit uxor (moris jam mei conſcia) totum diem mecum ſcrutor, facta ac dicta mea remetior, nihil mihi abſcondo, nihil tranſeo. Quare enim quid quam inerroribus meis timerem cum poſſum dicere, vide ne iſtud amplius facias, nunc tibi ignoſco. Sen. lib. 3. de Ira.12. A careful ſanctificatiof the Sabbath, Comman. 4. Iſa. 56.4, 5. & 58.13, 14. My heart anſwers affirmat. Feb. 4. 1629. &c. But here I will take up, although he adds fourteen evidences more, with other conſiderable enlargements, and deſcants upon theſe already mentioned. This is enough (yet I hope the Reader will not think it too much) to ſhew what was his constant practiſe in this particular. OnelyOnly let this be added, that according to the Pſalmiſts Councel, and other good mens cuſtome, he was wont to commune with his heart in the night ſeaſon, then there is the greateſt ſilence, and the leaſt interruption. May the Relater and Reader write after this Copy.
2. His keeping a Journal or Diary of Gods mercies.
A ſecond imitable practiſe in this man of God was his keeping a Journal or Catalogue of the mercies of God.Gen. 32.10, 11. 1 Sa. 17, 36. Pſ. 103.2. 2 Ti. 4.17.18. Three things we are apt to forget, the word we hear, the ſins we commit, the mercies we receive; all theſe do foreignſlip out of our minds, as water out of a Colander or ſive. What a furtherance this is to faith and love and thankfulneſs, they beſt know who accuſtome themſelves to it. This was the ancient practiſe of Gods people, and it was his wont and manner. Of the many collections of this kind in his manuſcript, take theſe few inſtances.
When I was about ten years of Age, being ſick of a feavour, and given up for dead, of mine own accord (I think my good God ſuggeſting it) I askt for butter-milk, which taking by little and little my feavour abated, and I recovered.
When about 14 years old ſwinging in a rope in my Fathers Kitchin at Birchmore, which was paved with freeſtone, and of an high roof, which I endeavouring to touch with back and belly; when I was very high, and my face downward, the rope broke, I fell down flat, and there lay as dead and ſpeechleſs; but anon (the Lord appearing for my help) I brake out into a violent bleeding at mouth or noſe, or both, and ſo by degrees (through the bleſſing of the Lord) revived and recovered. Going to bed in my Tutors Chamber at Oxford, and having a Wax Candle in a Roll burning by me, I fell a ſleep, and left it burning on a deal box full of Linnen: the box and Linnen was burned, but the bed not toucht, though cloſe to it, &c.
When I was Miniſter of Kingſton, I drank Ink one morning inſtead of Muſcadine, yet had no hurt.
April. 8. 59. at Oxford my Wife being in her cloſet very late, which was hung with much Linnen round about, and I in bed and a ſleep in the chamber adjoyning, the Candle taking hold of the Linnen ſet it on fire, which flamed round about her; ſhe, the Lord aſſiſting of her, beſtir'd her ſelf, pull'd down the linnen, trod it underfoot, maſterd the fire: I was not waked, nor ſhe much dammaged.
Feb. 1. 1666. At the Bell Inne in Alderſgate-ſtreet London, between eight and nine of the Clock at night, miſſing the way to my Chamber, I went upon the Leads unrailed, pitching my ſtaffe before me, I went ſo nigh the precipice or downfal into the yard, that I found no roome for my ſtaff: but a ſtep between me and death! Oh what ſhall Irender! &c. There are many more of this ſort, but this may ſerve for a taſt. Whilſt thou readeſt, reſolve to imitate and write after this Copy.
3. His laboriouſneſs in the Miniſtry of the word.
The next commendable excellency of this holy man which I ſhall mention, was his diligence and laboriouſneſs in preaching the Goſpel. Some hints of this you had before:Miniſter verbi es! hoc age. Perk. his great care was to fulfill the Miniſtry he had received of the Lord; his heart was in this work, he did hoc agere, this was his foreign, it was his meat and drink. He would often ſay, he feard to hear that rebuke from Chriſt another day, thou wicked and ſlothfull ſervant, Mat. 25.26. There is no difference betwixt nequam & nequaquam, an evil, and an idle ſervant.wicked becauſe ſlothfull. When he came to viſit his friends, if they did not aske, to be ſure he would offer his paines amongſt them: What, he would ſay, is there no work here for a Preacher? and though his Sermons were ſometimes offer'd, they were never ordinary ware. He never offer'd that to God in that way which coſt him nothing;Tis ſaid of Mr. Perkins, that his Sermons were not ſo plain, but the piouſly learned did admire them; nor ſo learned, but the plain and ſimple did underſtand them. he alwayes diſliked immethodical & indigeſted Preaching; indeed he was a workman that needed not to be aſhamed of his work: and yet he was as great an enemy to quaint, as he was to crude Preaching; next to painfulneſs he lik'd plainneſs in a Preacher: theſe two are not inconſiſtent. Miniſters are termed Gods Interpreters, yet many times their Sermons are ſuch, that they need others to be their interpreters. Many when they Preach ſhoot over the heads (as one ſayes) of moſt of their hearers:Aug. de doct. Ghr. l. 4. c. 17. that is no intelligent Preacher that the hearers cannot underſtand: they are not alwayes low in learning, that ſtoop to the capacity of their Auditors. Some ſay, that the life of Preaching lies in the application; and here indeed he was ever moſt lively, in admonitions and exhortations; he was ſo affectionate as he would not impart the Goſpel only, 1 Theſ. 2.8.but his very ſoul alſo to his Auditory. He was called the ſearching Preacher. This I have obſerved, that in every Sermon he would ſpeak ſomething ſtill by way of Tryal and Examination, ever and anon he would have his markes of diſtinction betwixt the precious and the vile, the ſincere perſon and the Hypocrite. This ſtory he tells himſelf, That having a ſuſpition of one man in his pariſh, who made a great profeſſion of Religion, and often thinking of him in his diſtinctions; that very perſon afterwards came to him, and ſayd, You will never leave diſtinguiſhing, till you diſtinguiſh me into Hell. I have related already how ſucceſsful and acceptable his Miniſtry was where ever he came, onelyonly here give me leave to inſert one paſſage.
The Doctor Preaching once at Warborough not far from Oxford, one in the Congregation was ſo affected with his firſt Prayer, that he ran to his houſe (which was near) and told his wife, that ſhe ſhould make her ready and come to Church, for there was one in the Pulpit that prayed like an Angel, ſo as he never heard the like. The woman haſtned away with her husband; and God ſo ordered it, that that Sermon proved a means of her Converſion, and ſhe proved afterwards a ſerious and eminent Chriſtian.
4. His familiarity with the Holy Scripture.
He was familiarly acquainted with the Scriptures of the old and new Teſtament, as Apollo he was mighty therein. This is praiſe worthy in all Chriſtians, eſpecially Miniſters:Bonus Textuarius eſt bonus Theologus. his head was inſtead of a Concordance; I have wondred to ſee how readily he could turn to any Text. He greatly loved the word, and therefore could not eaſily forget it; he loved it more then maids do their ornaments,Omnia quae curant ſenes meminerunt, Ter-Joſephus ſayes, that the devout Jewes, if they were askt concerning any point in the law, they could anſwer it as readily as their own name. Pſ. 119.24. Aug. Ad Voluſian: Ep. 1. & Ep. 3. Juro tibi Petrache multo mihi chariores eſſe ſcripturas quam regnum; & ſi alterutro mihi carendum ſit aequanimius me Diademate quam ſcripturis carendum. Rob. R. Sicil. which continually run in their minds. The Teſtimonies of God they were his delight, and the men of his councel; he read and meditated therein night and day. Where-ever he went he carried the New Teſtament, or Davids Pſalms, along with him: the firſt thing he did in a morning was to read a portion of Scripture, which was matter of meditation and communication alſo all the day after. When he was to ſeek for matter of good diſcourſe (which was not often) or when no apt occaſion was offer'd otherwiſe, then you ſhould hear him ſpeak of ſome Scripture that he had read that morning, from which he would raiſe ſome uſefull obſervations, or propoſe ſome practical queſtions to the inſtruction of the Company. And at night when he went to bed, he would ſearch out ſome Scripture or other which ſuited his preſent thoughts, and that was the ſubject or matter of his meditation in his waking houres. He ſeldome wrote any letter but he added three or four or more Scriptures for a Poſtſcript, and thoſe very pertinent either to the occaſion of his writing, or the condition of the perſon to whom he wrote; or it may be they ſhould reſpect the times, and the providences of God therein. How many letters have I received from him ſubſcribed in that manner. He ſelſome viſited or met any friend, but he would at parting leave ſome Scripture or other with him: Pray he would ſay, let me leave one Text of Scripture with you, and thinke of it when I am gone.
5. His giving himſelf to Prayer. He was the moſt praying Chriſtian that ever I was acquainted with.Pſ. 109.4. Ego oratio ve. Tig. vir orationis eram. Pagn. Vitus Theodor. Once it fell out, ſayes he, I over-heard him, but good God, with what a ſpirit? what a confidence was in his expreſſions: with ſuch a reverence he ſued as one begging of God, and yet with ſuch hope and aſſurance, as if he ſpake to a loving father or friend. What David ſaid of himſelf, may be affirmed of him, that he gave himſelf to prayer. One ſayes of Luther, that no day paſt wherein he did not ſpend three houres at leaſt in this duty. I can't aſſert ſo much of this reverend perſon: but this I dare averr, that no day paſt wherein he reſtrained it, or ſlightly paſt it over. His manner was, when ever he came to lodge at any friends houſe, after he had ſaluted thoſe that were in his way, immediately to betake himſelf to his Chamber, where he would ſpend an houre (more or leſs) by himſelf, before any friend could ſpeak with him. At night again he would be ſhut up in his Chamber a conſiderable time before any ſervant could be admitted. He would often ſay to his Godly friends that came to viſit him,Joach. pa. Virg. Mar. Mihi cibus et pitus eſt oratio. Come, muſt not we pray together before we part? indeed it may be ſaid of him what was ſaid of another, that prayer was his repaſt. Nor did he ſlubber over this duty as many doe, but he did it with all his might, he prayed in prayer, he wreſtled with God as our Father Jacob did, and he wept for the moſt part when he made his ſupplication to him. He was not onelyonly affectionate in prayer with others, but when he was alone by himſelf, This paſſage I find under his own hand, [The Glory be Gods] where I have ſhed one tear in prayer with others, I have (I think I ſpeak within compaſs) ſhed two in ſecret betwixt God and mine own ſoul. One thing I had almoſt let ſlip, that in prayer alone or with others, if he could have room he would perform the duty kneeling on the ground, yea though ſometimes he was almoſt loſt in the croud by ſo doing; he would ſay, the humbleſt geſture, as well as ſpirit, became the duty of prayer, and that he knew no way of wreſtling with the Almighty, like that of lying at his feet, and proſtrating our ſelves before him.Of old, when the queſtion was propounded, Servaſti Dominicum? the anſwer was, Chriſtianus ſum, intermittere non poſſum.
6. His Sanctification on the Lords Day, the Chriſtian Sabbath.
He was a ſtrict obſerver of the Lords day; and indeed he is no true Chriſtian that is careleſs therein. Some have obſerved, that the Sanctification of the Sabbath is one of the firſt things a converted perſon makes conſcience of; this good man was every day watchful over his thoughts, words and actions, but on this day more eſpecially. It was rare to hear him ſpeak one idle word, or ſee him do one unneceſſary action on the Sabbath day.The Jewiſh Talmud propoſeth this queſtion, why God made man on the Sabbath Eve? and gives this anſwer, that he might preſently enter upon the ſanctification of the Sabbath, and begin his life with that work which was the main end of it. His ſtrictneſs was ſuch herein, that ſome have wondred at it; and ſome (too haſtily) have cenſur'd him for it. I can remember, I have kept ſome Sabbaths with him, but alas I could by no means keep pace with him; he went from duty to duty (as Bees doe from Flower to Flower) from publique duty to family duties, from family duties to cloſet duties, finding ſweetneſs in them all; he would ſay, we muſt alwayes be good husbands of time, eſpecially of holy time; we muſt not ſpend that time, which is not our own, about our own things.
7. His ke…g dayes of prayer and faſting alone and with his Family.Ne. 1.4. Dan. 9.3.2 Sa. 12.16. Eſt. 4.16. Mat. 18.19.20. v. Clarks Marrow of Eccl. Hiſtory p. 932.
He accuſtomed himſelf to keep private faſts; a practiſe out of uſe amongſt Chriſtians, though much commended in the Scriptures. This good man ſometimes by himſelf alone, and ſometimes with his little family, kept many whole dayes of prayer and humiliation. This he did ordinarily before the Lords Supper; and often, as he found any corruption to grow or get head in his heart. There are ſome devils and devilliſh luſts that will be caſt out or kept under no other way.
This particular experience he himſelf records, That when he was a young Preacher, he found himſelf very prone to be puffed up and exalted (and indeed it was a common ſaying with him, that Spiritual pride is the ſpecial ſin of young Miniſters) whereupon he ſet apart a day to ſeek God for ſtrength againſt that ſin, and from that day forward he felt ('tis his own expreſſion) the neck and heart of it was broken.
And to ſpeak truth (which might have been another head) he was a moſt lowly minded Chriſtian… He was clothed all over with humility,1 Pet. 5.5. Fuit in honore ſine tumore, in elatione ſine praelation…. Bernard. Clem. de correct. Eccl. Stat. c. 22. Aug. de civit. Deil. 14. c. 13. that Treaſury of grace; that ornament of Religion; neither his Parentage, nor his parts, nor his applauſe, nor any thing elſe did, to appearance, any way elate or puff him up; though he was lifted up in the eyes and hearts of others, yet he was lowly in his own: how often have I known him to eſteem others, that were abundantly worſe, to be better then himſelf. His carriage was a Comment on Rom. 12.10.
8. His great Bounty and liberality.
He was very charitable to all men, eſpecially to thoſe of the houſhold of Faith.Pſ. 112.5.9. Verbum profuſionem importat. Muis. 'Tis Davids character of a good man, that he he giveth to the poor and diſperſeth liberally; and this was his practiſe: whilſt others were for gathering and heaping up, he was for diſperſing and ſcattering abroad. As all graces were conſpicuous in him, ſo this of charity in particular, which is the only grace (as one ſayes) wherein God and man communicate. He deviſed liberal things, and drew out his ſoule to the hungry; Synes. Ep. 57. Iſ. 58.1….he did not only draw out his purſe to ſupply them, but his bowels and ſoul to pity them.
His manner was,Dando pauperi das tibi, quia quod pauperi non dederis habebit alter, tu ſolum quod pauperidederis. Chryſol: Serm. 41. p. 108. when he rode abroad, to put ſo much mony in his pocket as he could well ſpare for this purpoſe; and as he met with any indigent perſons, he would fall into diſcourſe with them,'Tis related of Mr. Fox, that he never refuſed to give to any one that askt him an Almes for Chriſts ſake: and being askt if he knew ſuch a poor perſon as was naim'd to him; Yea, ſaid he, I forget Lords and Ladies to remember ſuch. 'Tis ſaid of Cyprian, that he never turn'd away a widdow empty. He was wont to ſay, Ne dormiat in theſauris tuis quod pauperi prodeſſe poteſt. And again. Aliquando de neceſſitate amittendum eſt, quod ſponte pro divina remuneratione diſtribuendum eſt. and if he found any knowledge of God or ſavour of Godlineſs in them; he would the more plentifully relieve them; nor ſhould the ignorant sif he judg'd them neceſſitous, and not idle, part from him without ſome counſel and reliefe. For purſe almes, and ſpiritual almes together, I never knew his fellow. He would often viſit poor and needy families, or call in as he paſt by them, and ever leave ſomewhat behind him for the good of ſoul and body both. God lent him a competent eſtate, and (which is better) gave him a heart to lend it back again unto him. God honoured him, and he again honoured God with his ſubſtance.
9. His great patience and cheerfulneſs under afflictions.
You have heard of the patience of Job: And I would acquaint you a little with the patience of this eminent ſervant of God. Thoſe that knew his circumſtances and his lamblike carriage under them, will readily graunt that he was one of the greateſt patterns of patience that this age hath produc't.1. Ʋxorem delirantem. Levamentum aliquod miſeriarum eſt non veniti. Lipſ. cent. 1. Ep. 61. Plut. conſolat. ad Apollon. p. 116. Gaudet patientia duris, Luc. li. …. Amongſt the various tryals wherewith he was exercis'd, he had one which was not ordinary, and which for ſome reaſons I conceale (though all that were of his intimate acquaintance do eaſily gueſs what I mean) yet whoever ſaw him out of humour? or ever heard a muttering or repining word to come out of his mouth? he made light of thoſe burthens which would have ſat or layn heavy on others backs. Yea many have admir'd, not only at his patience, but at his cheerfulneſs under his afflictions; he had learnt in every thing to give thanks: it may be ſaid of him as of that Apoſtle, that he was joyful, yea, exceeding joyful in all his tribulations. His converſation was made up of ſeriouſneſs temper'd with cheerfulneſs. How grave was he in all company, yet how pleaſant alſo. He deem'd, that a moroſe ſowr carriage in Chriſtians did much diſparage the Goſpel of Chriſt. I uſed my ſelf (ſaith he, in his aforeſaid memoires) to be ſomewhat merry and cheerful in company, that ſtanders by might for that reaſon be the more in love with Religion to ſhew that it was not inconſiſtent with harmleſs merriment, and through mercy I have cauſe to think that I have ſometimes attained that end.Suidas ſpeaking of Macarius relates, how by his pleaſant diſcourſes on all occaſions he drew many into the wayes of God. I have drawn others by this means to a likeing of the good wayes of God.
10. His moderation and peaceableneſs.
He much diſlikt and lamented the unnatural heats and diviſions amongſt Chriſtians. He was not ſceptical and indifferent, not was he ſevere and rigid. He ſeem'd to me to tread in Pauls ſteps,1 Cor. 9.10. and did alwayes endeavour to accommodate himſelf to thoſe that differed from him ſo far as lawfully he could, and as his love of Truth would permit. Many men prefer a petty Notion to the Churches peace and communion, and are ſo capricious and overconfident of their own determinations, That they will hold no communion, nay, hardly have a pleaſing converſation with thoſe who are not of their perſuaſion; he was of a more excellent temper, he would ſay, All men muſt have their grains of allowance; the moſt knowing Chriſtians know but in part. He would familiarly converſe, (ay, and if occaſion were, in all Ordinances communicate) with thoſe that held the head, and were ſound in the vitals of Chriſtian Religion, though in other things they▪ were erroneous. This one thing he would greatly declaim againſt, That Chriſtians upon every little occaſion,Vide Hier. Zanch. de Eccleſia. & de quinque cauſis quas Schiſmatici obtendunt, cum ab Eccleſiae communione deficiunt. made nothing of Separation; if they diſlik't a people, the next word is, We'll join with them no longer; if they diſlik't a Preacher, this follow'd next, We'll hear him no more. His opinion was (to which I ſubſcribe) That it will never be well with the Church of God in this Nation, ſo long as Chriſtians are ſo prone to diviſion and ſeparation. This, this is Englands incurable Wound.
11. His Zeal for God.
What was ſaid of David, and our Lord Jeſus Chriſt himſelf, the ſame may be affirm'd of him, The zeal of God did conſume and eat him up. John 2.17. Pſal. 69.19. & 119.139. Me zelus meus. Cruciavit. egregiè vim exprimit zeli perquem cor vellicatur & lancinatur. Muis. What is ſaid of another, may be alſo affirmed of him, That he was kin to Angels, who are active ſpirits, and a flaming fire.Though he ſeldom ſinn'd in being angry, yet he often, very often, was angry with ſin. He could bear to be reproach't, and evil-ſpoken of himſelf, but not that God and his Name ſhould be blaſphem'd and diſhonour'd: of this, I could give many inſtances, take one or two under his own hand. Being once, ſayes he, at a Wedding dinner, at the Marriage of one Mr. Valentine's Servant, I obſerv'd a Fidler to ſwear and ſing very obſcenely, at which I was troubled and filled with indignation, till anon I call'd to him to forbear, and gave him money to hold his peace, tendring therein the glory of God, and was much comforted thereby.
Supping once at an Inn, betwixt Oxford and London, where many who Travell'd together, did alſo eat together, one amongſt the reſt was full of vain and prophane diſcourſe. I applied my ſelf to him, and laboured to convince him of the evil of ſin, and of the curſe and heavy wrath of God which hung over his head: And then I told him alſo of the riches of Gods grace to repenting ſinners, of his readineſs to receive them, and be reconciled to them. This made him more mute, but what farther operation it had upon him, I know not; only this was remarkable, that the opening of the grace of God in the Goſpel, fell upon a young Scholar that ſtood by, and (as he afterwards confeſt) it melted his very heart, and help't him from under a ſpirit of bondage wherewith he had been bow'd down, and broken, for many Months paſt.
Another demonſtration of his great zeal for God, was his frequent projecting and contriving how he might promote his honour and ſervice in the World. How often hath he been heard to ſay in a Morning to his Friend or Friends, Come, What ſhall we do for God this day? How ſhall we Trade with our Talents for the furtherance of his glory? Never did any ambitious man more ſtudy the advancing of himſelf,*Tis recorded of Mr. Joſeph Alleine, That he never aroſe in the morning without ſome heavenly deſign of promoting Gods glory, and the good of Souls, accounting it a ſhame, that the Covetous ſhould ariſe with ſuch anxious projects of compaſſing his deſired wealth, the Ambitious his aicry honours and grandeur, the Voluptuous his ſickly pleaſu es, and that the Religious man, who hath ſo glorious a Prize and Trophies before his eyes, ſhould be a man of no projects and deſigns. Hiſtory of his Life. p. 119. than he did the advancing the Name and Honour of his God.
12. His dexterity and delight in Chriſtian conference.
In this he excell'd, and for this excellency alone, he deſerves to be Chronicled and Recorded to all Poſterity: if he came behind ſome in Learning, Elocution, &c. yet he went before all men that ever I knew in this grace or gift. We make often mention of a gift of Prayer, and of a gift of Preaching, and I am ſatisfi'd that there is a gift of Conference, of godly and chriſtian Conference, and I believe that he was endued with it, above any in this Age. As men have their particular ſins, ſo they have their particular graces, and excellencies; Abraham excell'd in Faith, Moſes in Meekneſs, Job in Patience, and this good man in godly Conference. Who ever convers'd with him, and did not hear ſome profitable Diſcourſe proceed from him? his ſpeech was alwayes with grace, Eph. 4.29.as it argu'd grace in the ſpeaker, ſo it was apt to work grace in the hearer: it was ever ſavoury, ſeaſon'd with ſalt, and good to the uſe of edifying. Pſal. 45.1, 2. Prov. 10.21. Cant. 4.11.His heart was alwayes enditing a good matter, and his tongue was as the pen of a ready writer. His lips fed many, and did alwayes drop as the honey-comb, grace was poured into them, and it flow'd very plentifully from them. He had a good ſtock and treaſure in his heart, and from thence upon every occaſion he brought forth things new and old. Many have admired his skill and readineſs this way, who will never be able to imitate it. One would wonder when he ſate at meat with his Friends, how dexterouſly he would turn Water into Wine. I mean, their merry and idle, into ſerious and uſeful Diſcourſe. When any were talking of their worldly and ſecular Affairs, he had a faculty of faſtning, or hitching on ſome heavenly Argument, which he did ſo handſomly, that the moſt ignorant and carnal amongſt them could not be offended at it; thoſe that would nauſeate ſuch Diſcourſe in others, would yet accept it from him, ſo cleanly and artificially did he manage it. He had a very good hand at warning the unruly, and at comforting the feeble-minded; but he was wondrouſly ready at inſtructing the ignorant, ſuch as others would ſlight, and not think worthy of their pains, by reaſon of their meanneſs and ignorance; he would delight in converſing with them, and inſtructing of them; their Souls, he would ſay, are as precious as the Souls of Nobles.
Converſion work hath been much promoted by occaſional ſpeeches. A Maid dwelling in a religious Family, was told by a Miniſter, That if ſhe went to Hell out of that Family, ſhe would have a deep place there. This ſtartled her, and ſhe became afterwards a Serious Chriſtian.Whén he accidentally met with any perſon, though a ſtranger, as he was ſitting in a houſe, or walking or riding by the way, he would inſtantly apply to him, and fall into diſcourſe with him: not long before his death, I went with him to a Gentleman's houſe, where ſitting down, he preſently ask't the ſervant that attended, What Countreyman he was?A Miniſter riding one morning to a Lecture, met with ſome young men carrying their Cocks to a Cock fight, he ſpake to one of them, and ſaid, Friend our Lord and Maſter Jeſus Chriſt never came into the world to ſet up-ſuch Sports as theſe. This ſaying (though the young man went on to his ſport that day) ſtuck like an arrow in his liver, and he could not be at quiet, till he had learned who this Miniſter was, and afterwards gain'd acquaintance with him, and thereupon laid theſe, and his other ſinnes to heart, and made a happy Change of his ſinful courſes. Machin. in vita ejus. p. 82. and where he was born? to which the young man no ſooner replied, but his next queſtion was, I prethee tell me, doſt thou think thou art born again? and by that handle or introduction, he took occaſion to open to him (as Chriſt did to Nicodemus) the nature and neceſſity of the new birth. His ſucceſs in this way, was ſomething anſwerable to his diligence, ſome having been converted, others, (and thoſe not a few) inſtructed, comforted, and quickned by his godly diſcourſe.
His modeſty was ſuch, that he never judged any thing he did worthy of the Preſs, yet he conſented that his Treatiſe of Chriſtian Conference ſhould be Printed, and accordingly 'tis annexed to this Narrative. The Reader will find it, though a plain, yet a profitable diſcourſe. Having alſo by me a Manuſcript of his, of a Dialogue betwixt a Miniſter and a Stranger, I thought good to Print it with the aforeſaid Treatiſe, which may ſerve for a ſpecimen of the practice therein urg'd and commended.
Thus I have ſet before the World one of the faireſt Copies that this Age hath produc't:Omne tempus Clodios non omne Catones parit. Senec. Ep. Tit. 2.7. foreign. The word SINCERITY, which is read in our Tranſlation, is not found in the Greek Text. Qu. How, or why it was added? A man that was (as the Apoſtle exhorteth Titus to be) a pattern of good works; one that in doctrine ſhew'd uncorruptneſs, gravity, ſincerity, ſound ſpeech, that could not be condemned: One that in converſation ſhew'd integrity, unblameableneſs, and good works, that ought to be imitated. A few more ſuch Miniſters and Chriſtians would convince, yea, condemn the ungodly generation amongſt whom we dwell, and make them of another mind, who ſay and think, That all Profeſſors are but Pretenders to Religion, and that there is no ſuch thing as grace or godlineſs, diſtinct from moral vertue and righteouſneſs, there is no more ready way to refel ſuch Calumnies, than to refer them to the converſation of ſuch a perſon as I have here deſcrib'd, as Diogenes confuted one that denied there was any motion,Diog. La. ert. l. 6. p. 212. …. by riſing up, and walking before his eyes.
To conclude,Vivitur magis ad ſimilitudinem quam ad rationem. Sen. de vit. beat. c. 1. Vide etiam Sen. Ep. 123. Ad rationem vitae exemplis erudimur. Plin. l. 8. Ep. 18. my heart's deſire and earneſt prayer is this, That God would uſe this Narrative for the doing ſome good in the World, that thoſe who wont be guided by Rules and Precepts, may be a little mov'd by this holy man's example and practice: how many are infected by the vices of good men, and why may not others be attracted by their graces? Reader, whoever thou art that peruſeſt theſe Lines, I ſhall only ſay to thee, as Chriſt to that Lawyer, Luke 10.37. Go thou and do likewiſe.
He lies Interred in the Pariſh-Church of Bovingdon aforeſaid, under a fair Stone, with this Epitaph ingraven upon it, made by the Reverend Doctor Simon Ford.
IN MEMORIAM Eruditi & Sanctiſſimi Viri EDMUNDI STAUNTON S. T. D.
Qui annum agens Septuageſimum primum Decimo quarto die Julii Anno Domini 1671.
Spiritum ejus in manus Domini Jeſu Chriſti ſumma pace depoſuit.
Scire cupis, Lector, cujus lapis iſte ſepulti eſt?
En lege, ſummiſſa, ſed lege, voce precor.
Se ſolum▪ nota latuit pietate modeſtus,
Erubuitque ſuis conſcius eſſe bonis.
Ʋnde haec, vera licet, ſi norit forte, verendum
Ne fugiat marmor, vel cinis ipſe loquax.
In virum Reverendiſſimum Edmundum Staunton S. T. D. C. C. C. Oxonienſ. Praeſidem (non ita pridem) Digniſſimum … Acroſticum.
E ccc virum Coelo dignum, dignante Jehova!
D ux erat ille Gregis, Rector Paſtorque probatus.
M ille Patrem hunc animae poterant dictare beatum:
V irtutum centrum dulci fulgore coruſcans,
N on parcum Chriſto tot conſignare labores
D octis atque piis quam ſuavi melle fluentes!
V ictor jam laetus cum Jeſu mente triumphat,
S urſum corde ſequi, nos parvos integer urgens
S in dicas, deſum-vires quis ſuppetat unde
T alia coelicolae veſtigia tangere poſſem?
A ſpice de coelo Chriſti manus Omnipotentis
V ictrix, qua fretus nil non te poſſe putandum.
N il ultra objicias, audi, vide, tangeto facta
T itanis clare, radios ſpargentis amicos
O rbi Chriſticolae hoc obſtetricante libello.
N ec ſit qui maculas auſit conſpergere nigras.
J. B.
EDMƲNDƲS STAƲNTON. ANA GRAMMA: Non adeſt ut mundus.
NOn ut mundus adeſt nobis; hac infima ſpernit
Non ut mundus abeſt, qui perit abſque mora
Mundus abeſt praeſens, abſens at adeſt foreign
Staunton, quem nobis reddit amica fides.
Idem.
In obitum Reverendi admodum Edmundi Staunton S.T.D. Collegii Corporis Chriſti apud Oxonienſes quondam Praeſidis.
HEroas nimium feſtina morte peremptos
Maeſtaque, tu Vatum funera, dulce caput,
Excipis (heu) dura fati conſtrictus eadem
Lege: illam Plutus quando refiget atrox?
In genus humanum quando feritate remota
Miteſcet demum poſt ſpolia ampla ſatis?
Si quid apud parcas, valuiſſet candor honeſtus,
Inſignis nec non intemerata fides;
Flectere ſi poſſent maleſanas ulla ſorores
Quae vel ſuſpiciant, quaeve ſtupere ſolent
Mortales, hodie nos te poteremur, Amice;
Agmine cultorum cinctus & ipſe fores.
Aſt quicquid puichrum terrarum ubicun que revidet,
Quicquid magnificum perſonat, atque plebi
Exemptum, ſtatim mala ſurripit Atropos. Orbem
Nempe premit virtus, obruit ipſa, ſuae
Diſpergit radios dum majeſtatis onuſtos.
Ito, Phile, ac inter ſydena quaere locum;
Machina terreſtris te longe indigna, reducat
Saturnus terris aurea ſecla licet.
Planxit Jonathan. Tuckney Cantabrigienſis A. M. Coll. S. Joann. Evangeliſtae nuper Soc.
In Reverendiſſinum digniſſimumque. Virum Edmundum Stantonem, S. T. D. & Herculeum quodam doctiſſimi Calvini Propugnatorem.
TƲ bene legiſti Calvinum, vera docentem;
Tu bene cepiſti candida ſenſa viri:
Dum blaterent Hoſtes, Blaſphemum & figere ſcriptis
Peccata Autori peſſima quaeque Deo.
Hos debellaſti, faſtu quam felle tumentes,
Frendebant luctu; riſit at Oxonium:
Oſcula multa dedit plaudens Academia; Coelo
Calvinus Tibi nunc Oſcula multa dedit.
Vivite Conſortes, Paradiſo vivite juncti;
Nam ſtudiis, animis, & pietate pares.
Ben. Agas.