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years exercised with spiritual conflicts, almost to desperation. The Papists, imagining that she was possessed, plied her with exorcisms: her friends, believing her mad, laid on blows and bonds. She broke from her bonds, and took to the woods, avoiding the sight of man, lest she should undergo a repetition of this sort of discipline. At length she was caught and brought to Junius, who soon discovered the cause of her disorder, which arose from the fear of perdition and this fear sprang from the excessive attention and care she had been obliged to pay to her nine fatherless children, which had taken her off from all religious duties, and in particular from the mass, which she had once constantly frequented. Our divine, perceiving the disease, recurred to the Bible for a medicine, from which he shewed her the vain pageantry, idolatry, and corruption of the papistical mass, and at the same time, after laying open the Gospel of salvation to her mind, shewed to her, that her honest industry in behalf of her children was far more acceptable to God, being commanded of him, than ten thousand idle masses, which never were commanded. In short, he was enabled to quiet the woman's horrors, and to give that balm to her conscience, which soon dispelled all her melancholy, to the no sinall astonishment of those who had known her before.

The Anabaptists and Papists united to defeat that great work, which God enabled Junius to carry on at Limbourg. With the former, by his mild deportment and gentle conferences, he prevailed so much, as to thin their numbers, and malice, from the Papists. These raised all manner of false reports upon his person and doctrine; and some of them went so far, in folly as well as falsehood, as to aver, that he was really cloven-footed, and a monster rather than a man. With an effrontery, peculiar almost to that communion,

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They lent this lye the confidence of truth." But their malice was as fierce, as their charge was false; and so fierce, that it became necessary for him to remove from Limbourg, which he did, by the advice of his friends, and retired to Heidelberg, where the elector palatine, Frederick III. received him very graciously.

After some time, he made a visit to his mother and family in France; and thence returning to Heidelberg, was appointed

appointed minister of the church of Schoon. This was but a small congregation; and, in the following year, the plague appeared among the people and made it less. In the interim, he was sent by the elector to the prince of Orange's army, during the unsuccessful campaign of 1568, and continued his chaplain till the elector's troops returned home, when he resumed his church, and continued in it till 1573. He continued labouring, with the divine blessing, in the palatinate till about 1592, and, for some years before that period, had been engaged with the learned Tremellius, by the elector's command, in a new translation of the Old Testament into Latin; a work, which will do them honour, as scholars and divines, to the end of time.

About 1581, he had been appointed divinity professor of the university at Heidelberg; and he continued in that station, till he took the opportunity of revisiting France, his native country, under the patronage of the duke de Bouillon. He was introduced to Henry IV. who sent him with a commission into Germany, when he took an opportunity of paying his grateful respects to the elector, and of resigning in form his professor's chair. In his return to France, he passed through Holland, partly for the sake of his children, and partly for the convenience of the way and facility of correspondence. When he arrived at Leyden, the university and the magistracy gave him a most earnest invitation to fix himself among them, and offered him the divinity chair; which, by the permission of the French king, (who had been a Protestant, and was then believed to be one in disguise,) he finally accepted in 1592. In this office he continued till his death, filling it with great reputation for ten years. At length, God was pleased to remove this faithful servant, after a life of trouble and difficulty, by the plague; which ravaged through Holland, and had just before carried off his wife. He died October 13, 1602, and was followed to the grave, with the tears of the university and the concern of all good men.

In his last hours he had great composure and consolation. He died, as he had lived, full of faith in the salvation of Jesus. When the celebrated Francis Gomar, his friend and colleague, visited him near the end, and proposed several Scriptures to him by way of comfort; he answered, "that he gave himself up entirely to God; to that

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God who would graciously do what was best for him and for his own glory."

He was four times married, and survived all his wives. He was deprived of the first by the ignorance of a midwife, who injured her so much in labour, that she lingered in constant pain for seven years, when she died. His second wife he lost suddenly by a fever. The third died of a dropsy; and his fourth was taken from him, a little before his own death, by the plague. He had a son and a daughter by his second wife, which daughter was married to the learned John Gerrard Vossius; and by his third wife he had another son, named Francis Junius, a very amiable and learned man, who spent most of his days in England, especially at Oxford, his beloved residence, he died, in 1677, upon a visit to his nephew Isaac Vossius at Windsor, and was buried in St. George's chapel within the castle.

Nothing hardly can set Junius's literary character in a higher view, than the great panegyric which the famous Scaliger made upon him after his death. Scaliger had been highly piqued against him upon some occasion, and was known to be always extremely sparing in his commendations of any body. He observes however of him, “that Junius, who had so lately dealt his excellent instructions to crouded audiences, was unhappily snatched away by the plague; that his scholars bewailed his death; the widowed church lamented him as her parent, and the whole world as its instructor; that they did not weep for him as the vulgar do, who are not sensible of the value of a thing, till they have lost it; but that every one knew the great merits of Junius in his life time, and therefore they were not more sensible of his value by his death, but were the more -grieved."

His works, nearly all written in Latin, were collected together, and published in two volumes folio,

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EELING, FRANCIS, was born at Coventry, in 1632, and was educated at King's College, Cambridge; at which university he took the degree of B. A. After he took his degree, he was called to be sir Thomas Wilbra ham's chaplain, at Weston Hail in Staffordshire. In about two years he was ordained by the Presbytery at Whit church, and became minister of Cogshot chapel in Shrop shire, which was then parochial, and a considerable aug mentation was procured for him. Though he was but young, God was pleased to succeed his ministry, particu larly his catechetical exercises, which were attended by many persons advanced in years. About the Restoration he was invited to a very considerable living in Cheshire; but apprehending the restoration of episcopacy and the ce remonies was intended, he waved it, and continued at Cogshot till he was silenced in 1662. Having married a wife of a good family, before the Act of Uniformity took place, he was earnest with God in prayer, that she might acquiesce in his intended Nonconformity. At length, asking her thoughts about it, she chearfully answered, "Satisfy God and your own conscience, though you expose me to bread and water." After his ejectment he was pestered with informers; forced to a distance from his family, and prosecuted in the ecclesiastical courts four or five years together, for baptizing his own child, and threatened to be excommunicated however, he was not imprisoned. Upon the Indulgence in 1672 he preached at Wrexham once a month, and at several other places. He afterwards removed to Shrewsbury, where for some time he and Mr. Beresford preached alternately at the Thursday lecture, and his wife kept a boarding school for young ladies. When their maintenance by this means was taken away he removed to London, and for some time only preached occasionally; but after king James's liberty, he settled at Kingston upon Thames where he died, April 14, 1690. When he drew near his end, he expressed the greatest satisfaction in his Nonconformity, though he had refused considerable offers, and that from relations, whose favour he lost by his refusal. He carefully observed the providence of God towards himself and his family, and made continual remarks upon it in his Diary. He daily spent considerable time in converse with God, never expecting

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to prosper in his studies, without imploring the divine as sistance and blessing. He left two sons in the ministry among the dissenters.

KINSMAN, ANDREW, son of John and Mary Kinsman, of Tavistock, Devonshire, was born Nov. 17, 1724. His childhood and youth were marked by a dis position and manners mild and engaging, together with a behaviour to his parents peculiarly dutiful, He was, however, unacquainted with the religion of the Gospel, until he had attained his seventeenth year, when providentially meeting with a volume of Mr. Whitefield's Serinons, one of these, on the new birth, was greatly blessed as a mean of informing his judgement and alarming his conscience. Having but few spiritual persons to converse with, he continued for some time in a state of suspence, relative to his interest in divine things, and was uncertain whether he was actually renewed in the spirit of his mind. But God, who heareth the sorrowful sighing of the prisoner, at length gave him "the oil of joy for mourning, and the garment of praise for the spirit of heaviness." While he was one day perusing the Thirty-nine Articles of the Church of England, his attention was particularly arrested by the following passage: "The godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things." Art. xvii. Having dispassionately examined this sentence, comparing the ardent aspiration of his soul with that lively description of God's chosen people, he could not but perceive a striking analogy between them; and from this instant a dawn of hope arose in his bosom. His gloomy and tormenting fears being happily dissipated, and his heart exulting in the grace of God his Saviour, he was soon impressed with an ardent concern, to interest the attention of his relations to these important objects. Their great indifference, even to the form of godliness, gave frequent occasion to many strong cries and tears to God in secret, that Christ might be formed in their hearts, the hope of glory. But being unable to suppress his feelings any longer, he one evening exclaimed, with an affectionate emo

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