and Vows, Divine and Moral: in three Centuries. 2. Heaven upon Earth; or of true Peace and Tranquility of Mind. 3. The Art of Divine Meditation; with a Meditation upon Death. 4. Holy Obfervations. 5. Some of David's Pfalms metaphrafed in Verfe. 6. Characters of Virtues and Vices, in two Books. 7. Solomon's choiceft Arts, of ethics, politics, economies; with an open and plain paraphrase upon the Canticles. 8. Epiftles, in fix decads. 9. Six Sermons. 10. A common Apology of the Church of England, against the unjust Challenges of the Brownifts; [viz. Smith and Robinson.] 11. A brief Sum of the Principles of Religion, by Way of Catechifm. 12. Contemplations upon the principal Paffages of the Sacred Hiftory, in eleven Books. To which, in the edition of 1624, eight more books were added, making in all nineteen. In that edition alfo is inferted, "The Honor of the Married Clergy maintained, c. and three new Sermons." The fecond volume of his works confift of, "A plain and familiar Explication (by way of paraphrafe) of all the hard texts of the whole Scripture of the Old and New Teftament," London, . 1633, folio. The third volume, printed in 1634, contains: Meditations on the New Teftament; 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, Jofeph Hall, D. D. late lord bishop of Norwich; with fome Specialities of Divine Providence in his Life. Together with his Hard Measure written by himself." This volume confifts chiefly of fermons, letters, fpeeches in parliament, &c. The fifth and last volume is entitled, "Divine Treatifes written upon several Occafions: now first collected into one volume," London, 1662, folio.

His moral works were reprinted at London in 1738, folio. Befides all which pieces he publifhed, in 1597, Virgidemarum; fatires in fix books." And calls himself in the prologue, the first satirift in the English language. "I firft adventure, follow me who lift,

"And be the fecond English fatirift."

The three firft books are called Toothless Satires; poetical, academical, moral. The three laft, Biting Satires. They were reprinted at Oxford in 1753, 800. In his manner of writing he has imitated Seneca more than any other of our English authors; for which reafon Sir Henry Wotton, in his letter to Dr. Collins, ftyles him 'The VOL. III. A a a chriftian

chriftian Seneca:' And indeed though his ftyle muft be owned to be rather florid, it was more chaste and correct than most of his time. But we do not find that he pub lifhed any book under that title, as Mr. Bayle feems to think; deceived, no doubt, by the tranflators, either of his letters or meditations; who fo entitled them, on account of their resemblance to Seneca's morals. Another writer obferves of our Author, from the extensiveness of his works, that, He may be faid to have died with the pen in his hand. He was commonly called our Englifb Seneca, for his pure, plain and full ftyle. Not ill at controverfies, more happy at comments, very good in his characters, better in his fermons, beft of all in his meditations. A funeral fermon was preached upon the occafion of his death by Mr. John Whitefoote, rector of Highham, near Norwich This is conceived in a high style of panegyric, as is too ufual with writings of that kind.

We have been able to prefent the public with a portrait of this excellent bifhop, by the favor of Dr. Farmer, of Emmanuel college, Cambridge, who has a fine painting in his poffeffion. The golden medal, pending at his breaft, was the prefent of the fynod of Dort to the bishop, as a mark of their favor.

JOHN JANE WA Y.

TH

HIS pious and very extraordinary perfon was born at Lylly, in the county of Hertford, October the twenty-feventh, 1633, of religious parents, to whom he gave early hopes of much comfort, and the symptoms of fomething more than common quickly appeared in him. When he first fet forward he foon furpaffed his fuperiors for age, in learning. He was initiated in the Latin tongue by his father, and then fent to St. Paul's fchool in London, where he made a confiderable 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, chofen for one of the foundation of that school. At about seventeen he was chofen in King's-college, Cam bridge; and about eighteen GOD was pleafed to fhine upon his foul, and discover to him that the faving knowledge of GOD and a fenfe of an intereft in his lave, through Christ,

Chriß, was vaftly preferable to every thing else. His heart being now opened, GOD was pleased to make the exemplary life and facred difcourfe of a young man in the college, together with the preaching of two eminent divines, and Mr. Baxter's Saint's Everlafting Reft,. of great ufe and fingular advantage to him. Now he knew that the contemplations in aftronomy were of no confequence in comparison of that which the religion of Jefus con-. templates. He was now fo filled with divine contempla tions, and tafted fo much fweetnefs in the knowledge of Chrift, that it was difcernable in his very appearance, for he now counted every thing but as drofs and dung, in comparison of the knowledge of Chrift, and him crucified. The account of his life tells us, that he looked upon human learning as ufelefs, if not fixed below Chrift, and not improved for Chrift; he looked upon wifdom as folly, and learning as madness, and that which would make men more like the devil, more fit for his fervice, and also put a greater accent upon their mifery 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 intereft of Chrift and the good of fouls. He could and did fpeak in the language of St. Paul to all his brethren, whether related in a natural, civil or religious fenfe. "Brethren, my heart's defire and prayer to GOD for you all is, that you may be faved." 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 fouls fo well, that I cannot bear the thoughts of the lofs 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 fenfe of fin, and a godly forrow for it, and a heart fet against it; without these there can be no falvation. Upon repentance and believing, comes justification; after this, fanctification, 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 fuitablenefs 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 foul, and ftrength and might. Be not afhamed of Chrift. Be not afraid of the frowns and jeers of the wicked. Be fure to keep a confcience void of offence, and yield by no means to any known fin. Be much in prayer, in fecret prayer, and in reading the Ааа 2 fcriptures.

fcriptures. 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 defire to fee you, not as formerly, but that the Lord would make me an inftrument of your fouls good, for which I greatly long." His affection to his relations appeared in his tender concern for the good of their fouls, in the fuccefs of his addreffes to them for that purpose. He was mighty in prayer, and his fpirit was oftentimes fo tranfported in it, that he forgot the weakness of his body, and of others fpirits. Indeed the acquaintance he had with GOD was fo fweet, and his converfe with him fo frequent, that he fcarce knew how to leave that which was fo delightful and fuited to his fpirit. He used to wrestle with GOD, like one that was fure to prevail, for a bleffing; and this was very evident in the many immediate anfwers of prayer which he received on his own and others account. The author of his life mentions something of this kind very particular, refpecting his honored father, Mr. William Janeway, to which we refer. When his father died, he endeavored to fill up that relation in the care of his mother and other relatives in the moft 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, (faith he) fcarce know what is good for ourselves; but it is no fmall encouragement to the people of GOD, that wifdom itself takes care of them, and one who loves them better than they love themselves, looks after them; and he hath given his promife, that all fhall work together for their good. And what better foundation of comfort can there be than this? Let not your fouls fink under afflictions, for what reafon have you to be difcomforted under them? Can you gather from thence that the Lord does not love you? No, furely, but rather the contrary; for whom the Lord loveth he chaftneth, and fcourgeth every fon whom he receiveth. Let this ferve as a remedy against exceffive grief. Get your love to GOD increafed. Remember that fcripture, and let it imprefs your fpirits: He that loves father or mother, brother or fifter, yea, or children, more than me, is not worthy of me. Labor to have your affections more raised to him who is moft worthy of them." After his father's death he returned to King's-college, and became a member of a fmall fociety of chriftians, who met chiefly to difcourfe of experimental religion, and that with happy fuccefs;

this being a means of ripening him apace for the heavenly world.-Societies for the purposes of vital religion have been greatly bleffed, and many chriftians have arrived to eminence in religion 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 fon; where, it may be fuppofed, they received great advantages from his holy converfation and life: But it may be here obferved, that his hard ftudy, and application to the bufinefs he went into the family to perform, was by far an overmatch for him. His body grew weak, and great pain foon broke his conftitution, fo that he was obliged to retire into the country for the benefit of the air. And here his firft dangerous ficknels commenced. He was now in a decline, and could have but little hopes of life; yet he was fo far from being affrighted, that he received the fentence of death in himself with great joy. In order to wean his friends from him, and his affections from them. He was afhamed to defire and pray for life. "O, (faid he) is there any thing here more defirable than the enjoyment of Chrifl? Can I expect any thing below comparable to that bleffed vifion? O that crown! that reft which remains for the people of GOD; and, bleffed be GOD, I can fay, I know it is mine! I know that when this tabernacle of clay fhall be diffolved, that I have a houfe not made with hands; and therefore I groan, not to be unclothed, but to be clothed upon with Chrift. To me to live is Chrift, but to die is gain. I can, through infinite mercy, fpeak in the apoftle'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 wifh, (faid he) I beg you to keep your minds in a fubmiffive 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 ficknefs in fome good meafure, and returned to his former practice. of engaging in the fecret and public duties of religion. He fet apart an hour every day for fecret retirement and folemn meditation, which was ufually in the evening. Where one obferving his conftant practice, concealed himfelf, that he might be acquainted with that divine intercourfe that was kept up between GOD and him: Yet fo

gracious