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and Vows, Divine and Moral: in three Centuries. 2. Heaven upon Earth; or of true Peace and Tranquillity of Mind. 3. The Art of Divine Meditation: with a Meditation upon Death. 4. Holy Observations. 5. Some of David's Psalms metaphrased in Verse. 6. Characters of Virtues and Vices, in two Books. 7. Solomon's choicest Arts, of ethics, politics, economies; with an open and plain paraphrase upon the Canticles. 8. Epistles, in six decads. 9. Six Sermons. 10. A common Apology of the Church of England, against the unjust Challenges of the Brownists, [viz. Smith and Robinson.] 11. A Brief Sum of the Principles of Religion, by Way of Catechism. 12. Contemplations upon the principal Passages of the Sacred History, in eleven Books. To which, in the edition of 1624, eight more books were added, making in all nineteen. In that edition also is inserted, "The Honour of the Married Clergy maintained, &c. and three new Sermons." The second volume of his works consists of "A plain and familiar Explication (by way of paraphrase) of all the hard texts of the whole Scripture of the Old and New Testament." Lond. 1633, folio. The third volume, printed in 1634, contains Meditations on the New Testament; thirteen Sermons; Tracts against Popery," &c. The fourth volume, published in 1660, after his death, in 4to. is entitled, "The Shaking of the Olive-tree. The remaining Works of that incomparable prelate, Joseph Hall, D. D. late Lord Bishop of Norwich; with some Specialties of Divine Providence in his Life. Together with his Hard Measure: written by himself." This volume consists chiefly of sermons, letters, speeches in parliament, &c. The fifth and last volume is entitled, "Divine Treatises, written upon several Occasions: now first collected into one volume." London, 1662, folio.

His moral works were reprinted at London in 1738, folio. Besides all which pieces he published, in 1597, "Virgidemarum; satires in six books:" And calls himself in the prologue, the first satirist in the English language: "I first adventure, follow me who list,

"And be the second English satirist."

The three first books are called Toothless Satires: poetical, academical, moral. The three last, Biting Satires. They were reprinted at Oxford in 1573, Svo. In his manner of writing he has imitated Seneca more than other of our English authors; for which reason Sir Henry Wotton, in his letter to Dr. Collins, styles him

any

The Christian Seneca.' And indeed, though his style must be owned to be rather florid, it was more chaste and correct than most of his time. But we do not find that he published any book under that title, as Mr. Bayle seems to think; deceived, no doubt, by the translators, either of his letters or meditations, who so entitled them, on account of their resemblance to Seneca's morals. Another writer observes of our Author, from the extensiveness of his works, that He may be said to have died with the pen in his hand. He was commonly called our English Seneca, for his pure, plain, and full style. Not ill at controversies, more happy at comments, very good in his characters, better in his sermons, best of all in his meditations. A funeral sermon was preached upon the occasion of his death by Mr. John Whitefoote, rector of Higham, near Norwich. This is conceived in a high style of panegyric, as is too usual with writings of that kind.

We have been able to present the public with a portrait of this excellent bishop, by the favour of Dr. Farmer of Emmanuel college, Cambridge, who has a fine painting in his possession. The golden medal, pending at his breast, was the present of the Synod of Dort to the bishop, as a mark of their favour.

JOHN JANEWAY.

THIS pious and very extraordinary person was born

at Lylly, in the county of Hertford, October the twentyseventh 1633, of religious parents, to whom he gave early hopes of much comfort, and the symptoms of something more than common quickly appeared in him. When he first set forward he soon surpassed his superiors for age, in learning. He was initiated in the Latin tongue by his father, and then sent to St. Paul's school in London, where he made a considerable progress in the Latin and Greek languages; and when about eleven years old, he took a great fancy to the study of arithmetic and the Hebrew tongue. In 1646, he was by Mr. Francis Rous, a learned gentleman, and provost of Eton college, chosen for one of the foundation of that school. about seventeen he was chosen in King's college, Cambridge, and about eighteen God was pleased to shine upon his soul, and discover to him that the saving knowledge of God and a sense of an interest in his love, through

At

Christ,

Christ, was vastly preferable to every thing else. His heart being now opened, GOD was pleased to make the exemplary life and sacred discourse of a young man in the college, together with the preaching of two eminent divines, and Mr. Baxter's Saint's Everlasting Rest, of great use and singular advantage to him. Now he knew that the contemplations in astronomy were of no consequence, in comparison of that which the religion of Jesus contemplates. He was now so filled with divine contemplations, and tasted so much sweetness in the knowledge of Christ, that it was discernable in his very appearance, for he now counted every thing but as dross and dung, in comparison of the knowledge of Christ, and him cru*cified. The account of his life tells us, that he looked upon human learning as useless, if not fixed below Christ, and not fixed for Christ; he looked upon wisdom as folly, and learning as madness, and that which would make men more like the devil, more fit for his service, and also put a greater accent upon their misery in another world. When he arrived at the age of twenty, he was admitted a fellow of King's college, which did not a little forward his schemes for promoting the interest of Christ, and the good of souls. He could and did speak in the language of St. Paul to all his brethren, whether related in a natural, civil, or religious sense.. "Brethren, my heart's desire and prayer to Gon for you all is, that you may be saved." We may read the language of his heart to them in the few following extracts:

"Give me leave to deal plainly, and to come close to you; for I love your souls so well, that I cannot bear the thoughts of the loss of them. Know that there is such a thing as the new birth; and except a man be born again, he cannot enter into the kingdom of heaven. This new birth hath its foundation laid in a sense of sin, and a godly sorrow for it, and a heart set against it; without these there can be no salvation. Upon repentance and believing comes justification; after this sanctification, by the Spirit's dwelling in us. By this we come to be the children of GoD, to be made partakers of a divine nature, to lead new lives, and to have a suitableness to God. It is unworthy of a Christian to have such a narrow spirit, as not to act for Christ with all our heart, and soul, and strength, and might. Be not ashamed of Christ. Be not afraid of the frowns and jeers of the wicked. Be sure to keep a conscience void of offence, and yield by no means to any known sin. much in prayer, in secret prayer, and in reading the

Be

Scriptures:

Scriptures Therein are laid up the glorious mysteries which are hid from many eyes. My greatest desire is, that God would work his own great work in you. I desire to see you, not as formerly, but that the Lord would make me an instrument of your souls' good, for which I greatly long." His affection to his relations appeared in his tender concern for the good of their souls, in the success of his addresses to them for that purpose. He was mighty in prayer, and his spirit was oftentimes so transported in it, that he forgot the weakness of his body, and of others' spirits. Indeed the acquaintance he had with GOD was so sweet, and his converse with him so frequent, that he scarce knew how to leave that which was so delightful, and suited to his spirit. He used to wrestle with Gon, like one that was sure to prevail, for a blessing; and this was very evident in the many immediate answers of prayer which he received on his own and others' account. The author of his life mentions something of this kind very particular, respecting his honoured father, Mr. Willian Janeway, to which we refer. When his father died, he endeavoured to fill up that relation in the care of his mother and other relatives, in the most tender and affectionate manner.

His comforts came from the fountain-head, and he would willingly lead them there to drink with him."We, poor foolish creatures, (saith he) scarce know what is good for ourselves; but it is no small encouragement to the people of GOD, that wisdom itself takes care of them, and one who loves them better than they love themselves, looks after them; and he hath given his promise, that all shall work together for their good. And what better foundation of comfort can there be than this? Let not your souls sink under afflictions, for what reason have you to be discomforted under them? Can you gather from thence that the Lord does not love you? No, surely, but rather the contrary; for whom the Lord loveth he chasteneth, and scourgeih every son whom he receiveth. Let this serve as a remedy against excessive grief. Get your love to God increased. Remember that Scripture, and let it impress your spirits: He that loves father or mother, brother or sister, yea, or children, more than me, is not worthy of me. Labour to have your affections more raised to him, who is most worthy of them." After his father's death he returned to King's college, and became a member of a small society of Christians, who met chiefly to discourse of experimental religion, and that with happy success;

this being a means of ripening him apace for the heavenly world. Societies for the purposes of vital religion have been greatly blessed, and many Christians have arrived to eminence in religion in this way. Mr. Janeway left King's college, and went to live in Dr. Cox's family, being recommended by the provost of the college to be tutor to his son; where, it may be supposed, they received great advantages from his holy conversation and life. But it may be here observed, that his hard study, and application to the business he went into the family to per-. form, was by far an overmatch for him. His body grew weak, and great pain soon broke his constitution, so that he was obliged to retire into the country for the benefit of the air. And here his first dangerous sickness commenced. He was now in a decline, and could have but little hopes of life; yet he was so far from being affrighted, that he received the sentence of death in himself with great joy, in order to wean his friends from him, and his affections from them. He was ashamed to desire and pray for life. "O! (said he) is there any thing here more desirable than the enjoyment of Christ? Can I expect any thing below comparable to that blessed vision? O that crown! that rest which remains for the people of GOD; and, blessed be GOD, I can say, I know it is mine; I know that when this tabernacle of clay shall be dissolved, that I have a house not made with hands; and therefore I groan, not to be unclothed, but to be clothed upon with Christ. To me to live is Christ, but to die is gain. I can, through infinite mercy, speak in the apostle's language: I have fought the good fight, henceforth there is laid up for me a crown incorruptible, that fadeth not away."

When he perceived one of his nearest relations greatly troubled at the thoughts of his death, he charged him not to pray for his life, except it were purely to the glory of GOD. I wish, (said he) I beg you to keep your minds in a submissive frame to the will of God concerning me. The Lord take you nearer to himself, that you may walk with him; to whom if I go before, I hope you will follow after." He recovered from this sickness in some good measure, and returned to his former practice of engaging in the secret and public duties of religion. He set apart an hour every day for secret retirement and solemn meditation, which was usually in the evening: Where one observing his constant practice, concealed himself, that he might be acquainted with that divine intercourse that was kept up between GoD and him. Yet, so

gracious

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