we live in, or the company they enjoy, or the anthems which they sing when one seraphim echoes to another, or when in a full quire they sound together their everlasting Hallelujahs? or, if we can lift up our thoughts so high, shall we think again, how they see the divine face of God? how they joy in that mirror? how they exult in that beatifick vision ? What fulness, what torrents of pleasure in such a sight! such a sight, saith St. Austin, that if the damned spirits could but see a glimpse of it, that very glimpse for that time would infuse such joy into them as to take away the sense of all their pain: such a sight, that the reflected rays of it, even in this life, gives us that which saint John speaks of, that communion with God himself. What then can we conceive of those glorious creatures that see not God either by a glimpse or by reflection, but stand under the direct beams, that have a full and eternal sight, that see him, goσwwоV #gos #godwπov, face to face, that hear him even with ear to mouth, that are acquainted even with the very whispers of the Trinity. But whither am I carried? sooner shall a sparrow drink up the sea, or a mole heave the whole earth out of the center, then the heart of man swell to that bigness, as to be able to comprehend his joy. Yet as fathers use to acquaint their heirs with their estates, before they mean they shall possess them; so, be not angry, O my God, that we have look'd afar off into those joys which with thy angels we one day shall inherit; for though they be of the elder family, and we like younger brothers, wear about us a body of flesh, for a note of difference, yet this heraldry is not to last always; for thou hast told us, O my Saviour, that even that difference shall be took away, that we shall be iday, equal to the angels, æqualitate gratia, though not naturatiæ, saith Aquinas, in an equality of grace, though not of nature.

Nor shall we offend to enlarge this meditation further, to conceive as some of the fathers did, that as the angels fell from several hierarchies; some from being seraphims, some cherubims, some thrones, some out of higher seats, some out of lower: so on that great day when God shall distribute his glory amongst us, we may shine at last, that into those several hierarchies we shall be assumed: for, among the rest, Origen was confidently persuaded, Quod si earum virium esset ut vinceret Luciferum, Luciferi solium in cælo obtineret, that had he been of strength enough to have overcome Lucifer in temptation, that was once the chief of angels, God would have given him Lucifer's seat in heaven. I confess were this heavenly court, like the court of earthly princes, (where he that is beneath bites at the heel of him that is above him; and he that is above treads on the mouth that bites him,) this might breed rather envy, or hate, or any thing, but joy: but so far are those blessed spirits from envying us for this, that there shall be à time when, some men shall be higher than some angels, yet even

for this there is joy in presence of angels. But the school hath well distinguished a double joy in angels, either essential, or accidental; their essential joy consists in the vision of the Deity; their accidental, in the conversion of us sinners; the one is always at full sea, it neither ebbs nor flows, but the other occasionally receives either increase, or diminution; for as St. Hierome is of the mind, that Angelus nomen est officii, non naturæ, to be an angel is a name of office, not of nature, (in essence they are spirits, but in office only angels,) so in that office they accumulate their joy accordingly, as in our protection their success is answerable to their care; it was well thought on therefore by the Church of England to design a Collect in the Liturgie, wherein we pray, that the angels which always do God service in heaven, may by his appointment defend us on earth: not that we are to believe their presence, as that Jesuit did, who hath not blushed to print unto the world, that at the Bohemian overthrow, there was visibly seen a troop of angels to fight on the emperor's part against them but what angel joy'd, think you, when that lie was made? yet on the other side, we are not to deny them to be our guardians, whether one to one, or more to one, since their accidental joy doth ordinarily arise from thence, even from that employment. Well, but do the angels joy at the conversion of a sinner? therefore they know it, but must needs follow, (for the will moves not till the understanding sets it going,) ulto. actus intellectus primus est voluntatis. But that therefore by their evening knowledge, or their morning, as the school distinguisheth, or that therefore in Verbo tanquam speculo, in the face of God as in a glass, all angels necessarily know the thoughts of all; this will not follow, though all the Jesuits drive it. No? say they, but suppose there were a glass of chrystal made so large, that whatsoever were done in all the corners of the world might be reflected by it; should not he that saw that glass discern as well all that passed under the sun? just such a glass is God unto his angels: but I doubt the metal of this argument, for a touch or two will break it. First, some of their own men deny, that the Deity can either properly, or by way of metaphor, be term'd a glass; or next, suppose it may, yet not a natural glass, that represents all that is before it but a voluntary, such a one as shews, non quantum relucet, saith S. Austin, but quantum veluerit, not all that shines within it: but more or less, when, or how, or to whom he pleaseth. God is infinite, whom the angels see, but the manner is finite, by which they see: besides, God knows the inward thoughts, the secret glances of the soul, but the angels do not know them: God knows as well what shall be, as what is, but the angels do not so: God knows the determinate day, resolv'd on in his councils, when the heavens shall be gathered together as a scrole, the sun shall lose his light, the graves open and the dead rise up to judgment, but of that day or hour knows no man else, no, not the angels: what then is be

come of the Jesuit's crystall? if it reflect all, why not this? or if not all, why do they urge it? But to leave them to their vitrea fracta: the angels know the conversion of a sinner; true, but not always, nor all angels: they know it, not only by outward signs, but sometimes by discovery of our hearts too. But how? by way of leave, by way of dispensation? For none ever denied, but God imparts to them, when he pleaseth, the conversion of whom he pleaseth: There is knowledge, or else there is no joy in the presence of angels.

To conclude this, when God therefore by repentance shall call thee to him; when he shall perform that wonder in thee, which Saint Chrysostome saith, is greater than to create a world, to justifie thee a sinner; when he shall seal thy pardon to thee, with the blood of his Son Christ Jesus, doubt not but on that day God hath revealed this to his angels, that there is a new joy among them, a full concert in heaven, that the Holy Ghost is busy to set new anthems, the holy angels as busy in the singing of them.

And thus we descend to the last part of the text, the [why] of the joy. There is joy over one sinner that repenteth. In the which words, we must make a new discovery: First, of the object in general, a sinner. Next, of the quality of the sinner, the sinner that repenteth.

Last of all, of the indefinite singularity, for one sinner, implying as much as for any one sinner that repenteth.

(To be concluded in our next.)

From the Wesleyan Methodist Magazine.
MEMOIR OF THE LATE REV. HENRY FOXALL.

OF GEORGE-TOWN, NEAR WASHINGTON, IN THE DISTRICT OF COLUMBIA.

BY THE REV. JOSEPH ENTWISLE.

THE late REV. HENRY FOX ALL, was born May 24th, 1758; and departed this life December 11th, 1823. His parents were pious; and attended the ministry of the REV. JOHN WESLEY, and others in connexion with him, at an early period of Methodism. They lived chiefly in West-Bromwich, near Birmingham. HENRY, however, was born in Monmouthshire,* during a short residence of his parents there. He was accustomed to hear from his childhood the preaching of the Gospel, both by the Methodist

In the Obituary sent to the Magazine, and inserted in the Number for January, 1824, page 69, there was a slight error. It was stated that Mr. F. "took a ride in his carriage, to show to his now disconsolate widow the houses in which he and MR. ASBURY were born." I misunderstood that circumstance, and afterwards found that he was born in Monmouthshire. However, the places alluded to were connected with his earliest recollections and boyish pleasures. J. E.

Preachers, and at the Church of West-Bromwich. He also saw true religion exemplified in the lives of its professors, particularly in his own mother, in MRS. ASBURY, mother of the REV. FRANCIS ASBURY, and others in the neighbourhood. He grew up, however, without a saving acquaintance with the truth as it is in Jesus: and it was not until after he had been married for some years, that he enjoyed the power and comfort of personal piety. Upwards of thirty years ago, he removed to Ireland, to superintend extensive iron-works in that country. The several branches of an opulent family, of the name of O'REILEY, showed him great kindness. He was generally one of a large party who dined with that family on the Sunday, and spent the afternoon together in conviviality. Cards also were regularly introduced. such was the effect of a religious education, that he never but once could be prevailed upon to play. On that occasion he was strongly solicited to do it; and he said to himself, "I am serving the devil, and I may as well do it in one way as another." complied; but had no rest in his mind afterwards.

But

He

There is a period when every one who becomes truly pious enters upon a new life; for religion is not natural to man in his fallen state and the attention of the reader is now called to that important crisis, attended with peculiar circumstances, when Mr. put off the old man with his deeds, and put on the new man; from which period he steadily persevered in a Christian course

F.

to the end of life.

One Lord's-Day, while in Ireland, riding out on horseback, he saw a number of people gathered together under some trees in a field. Curiosity induced him to approach the assembly; when he found a preacher of MR. WESLEY'S Connexion calling sinners to repentance. He listened with deep attention. The word reached his heart. He was convinced of sin; for about a month his mind was much agitated; but then he fully resolved to give himself to God. He sorrowed after a godly sort," and was "weary and heavy laden," for some months. But he sought and found peace with God through our Lord Jesus Christ; and received the Spirit of Adoption, whereby he was enabled to cry, Abba, Father.

When this great change took place, MR. FOXALL gave up his Sunday visits to the respectable family before mentioned. He saw the evil of spending his time in that way, and lost all relish for such pleasures. The lady of the house waited on him to know the reason of his absenting himself. He replied in respectful terms, assuring her that it did not arise from a want of due esteem for the family; but that his views of things were so changed, that he could not now conscientiously employ the Sabbath, or any part of it, as he had been accustomed to do. She said he was 66 a mad swaddler:" and observing that he was reading the Holy Scriptures, took up the book in a rage, and declared

she would burn it. He said, "Madam, I shall not attempt forcibly to hinder you. However, that will make no difference in me; for if you burn that Bible, I shall purchase another." She did not burn it.

From the time of his conversion, he set up in his family the regular worship of Almighty God; and always afterwards continued the practice.

About two years after he was brought to the religious experience now described, he left Ireland, and removed to the United States of America. For awhile he resided near Philadelphia; but afterward removed to George-Town, in the district of Columbia, near Washington. There he fixed his residence, and intended there to finish his course: but "God's thoughts are not our thoughts, nor his ways our ways.'

Before he left Ireland he had begun to preach; and amidst all his other concerns, he retained his piety, and continued to publish the Gospel of peace. The Lord blessed him with prosperity and riches, and also with a heart to lay out a large portion of what was entrusted to him in doing good. He was given to hospitality; his house was always open to God's servants: he contributed very largely to the support of the cause of Christ: he considered the poor and needy, relieved them in distress, and promoted their comfort. He seems to have felt the force of our Lord's words, "Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me."

Nine years ago he retired from business; satisfied with the success in trade which the Lord had given him,-and desirous of leisure to attend to divine things, and to be more frequently engaged in exercises purely religious. On this occasion he considered that the Lord had "given him power to get wealth," and that he ought to do something more than he had done for the Lord and his cause. He therefore erected at his own expense, in the city of Washington, a large and commodious Chapel,* (as the small Methodist Society there had only a school-room to meet in,) which was opened by the venerable MR. ASBURY,† who gave it the title of "The Foundry," in allusion to the Foundry so long used by MR. WESLEY as a Chapel in London. The allusion was appropriate; as MR. F., who erected the Chapel in the capital of the United States, and presented it gratuitously to the Methodists there, had obtained the means of doing it in the iron-business.—— It may be proper here to mention that MR. F., for several years

* This Chapel is not very large, but a very neat and pleasant one. Its dimensions are about sixty by forty feet, with a handsome lot of ground attached to it. On this lot MR. FOXALL had intended to build a Parsonage for the Chapel, to furnish it at his own expense, and to make the whole establishment a present to the Society. The Parsonage, however, was built by the Society and its friends, during his absence in England. AM. EDS.

We incline to think that the first sermon preached in the Foundry was by the REV. NICHOLAS SNETHEN, at the particular request of MR. FOXALL; BISHOP ASBURY being then distant on his Episcopal tour. Am. Ens

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