every class, because to every class a reformation from the evil propensities of human nature, is of positive necessity and obligation: but particularly with regard to those, who, from beginning with classical studies, have been unavoidably accustomed to ideas of heathen mythology and heathen errors, which, it is to be feared are in some degree ever subversive, in young minds, of those reverential ideas respecting GoD and his glorious attributes, which are so essential to the faith of Christians."

After recommending two hours in a day to be set apart for a lecture on those subjects, he says, "children in general do not want for curiosity, they do not want a readiness of conception, they are seldom wanting in admiration at a new and curious discovery, Neither (which is the most animating consideration of all) are they unsusceptible of the most lively and reverential impressions of the Supreme Being. The doctrines of his fatherly goodness, and of his exalted and most adorable attributes, are subjects within the reach of their quick and lively conceptions, when treated with a suitable seriousness and concern for their well being. And it may well be considered as one of the most lamentable defects of common education, that so little use is made of the wonders of natural philosophy, to instil into, and advance the principles of real religion, in the tender and comparatively unpolluted minds of the rising generation !"

The 2nd volumne consists of "Miscellaneous Maxims and Thoughts," arranged under more than a hundred heads, and of some Serious Reflections on fifteen select Passages of Scrip

ture.

The 3rd volume opens with a Dissertation on Marriage, which young persons may peruse with much advantage, and especially those who are in danger of forming hasty, imprudent or unwarrantable engagements. The next article is entitled "Considerations on the Last Day," and is a candid inquiry, how far the general and popular opinions are revealed truths, and are "sanctioned or refuted by that reason which is one chief privilege and glory of human nature." The result of this examination with Mr. Mathews was, that to every individual "the day of death is the

solemn last day, the day when the spirits of those that go down to the graves finally hear the voice of the Son of GOD, and pass to their great account. The body returns unto the earth as it was, and the spirit unto GOD who gave it."

The succeeding and longest treatise in these volumes is on " Everlasting Punishment," which Mr. Mathews expected would probably " meet some strong objections among the more timorous and inconsiderate part of mankind." But he had suffered early in life too much, by having been prevailed on, by that species of discipline in the Society of Friends called private dealing, to condemn the freedom of his religious sentiments, when the object and end of them was to vindicate the ways of God to man, as the all-benevolent Parent of the universe, to withhold the full expression of his sentiments any longer, now he was happily freed from such baneful ecclesiastical imposition. His account is as follows: "I think it right to say, in this place, that under my own full persuasions respecting the subject, I could not with an easy mind, avoid treating on it in the manner I have done. In my childhood I found it impossible to fix my belief in the common notion of end. less torments; as I grew older, my sentiments occasionally became known I was assailed, in consequence, by some few zealous and implicit be lievers among my friends, particularly by one, for whom, on account of his moral character, I had a considerable respect. And being under the common frailty of human nature, I was influenced for a short time, to doubt of my right to profess, even contractedly, my belief in the future dispensation of universal refinement from iniquity.

In this interval, and at the instance of the person to whom I allude, I was prevailed on to sign something like a condemnation of the freedom of my sentiments. But though this was not a declaration of my belief in a partial ultimate salvation, I soon found condemnation of mind for my wavering and timidity: and I can truly say, that no other single circumstance of my whole life hath ever given me so much uneasiness. I am now cheered with the rational, Scriptural, and as I think, glorious doctrine of the

punishment of divine justice being eventually subservient to an universal purification and fitness for heavenly habitations!"

་་

I wave giving even a summary of the arguments in this treatise, as ́unnecessary to your readers. It may suffice to repeat the author's observation, that "five places only occur in the whole New Testament, wherein the future misery of the wicked is described as eternal or everlasting; Matt. xviii. 8. xxv. 41. 46. Mark iii. 29, and 2 Thess. i. 9. That the original and derivative Greek words awy, eternity, and alwvios, eternal or everlasting, may in general, as in many places they necessarily do, signify only a limited duration and that their import is certainly much more general and indefinite than the English words eternity and everlasting are understood to be in our language."

An instructive dialogue follows between four persons, two of whom thought the author a well-meaning man, who had argued the subject with candour and piety; and the others that he was a sceptic and little better than an Infidel. To this are added a few pages of judicious quotations from some of the best writers in illustration of the author's views, and a well imagined dialogue in the world of spirits, between Theophilus, Zelotes, and another person named Purgatus, whom neither of them, while on earth, considered "as an heir of salvation," and Zelotes had rashly pronounced to be "a co-worker with the prince of the bottomless pit, in which his inheritance shall be for ever."

Mr. Mathews next gives a much more rational picture of a future state of punishment adapted to produce a gradual reformation of the worst of mankind, than that of endless torments exhibits, in a dialogue supposed to have taken place between Henry VIII. and the Dukes of Somerset and Northumberland, his cotemporaries, all of whom are represented as sensible of their former vices, as condemning them, and as acquiring by degrees more virtuous dispositions.

The volume ends with an appropriate dialogue between the Apostle Paul and a Protestant Martyr, each of whom acknowledges the imperfection of their state on earth when

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compared to their present advancement in heavenly wisdom and knowledge. The martyr concludes by saying, "as universal love and simplicity of devotion are within the fiat of our most wise and inerciful Father, we are privileged to hope, at least, that this our heavenly society will be ultimately joined by all beings that are capable of receiving refinement from an infinite influence! Such are the senti ments on which I dwell with delight, when I contemplate the possibilities of heavenly goodness. To the source eternal of all felicity, and of all glory, be ascribed thanksgiving and praise! Such," adds the apostle, "is the proper theme of heaven, of all happy gradations of created existences, up to the nearest resemblance of the nature of GOD himself!"

In 1798, Mr. M. published "a new and seasonable Address to the people called Quakers relative to Tithes and Taxes," under the signature of Catholicus. The object he aimed at was to render the Society more consistent, tolerant and Christian, by contrasting their professed scruples against tithes, with their general payment of war taxes, laid on expressly for its support, and strictly appro priated to that purpose. A few years after he published several small tracts relative to the Society's treatment of Hannah Barnard, of Hudson, in North America, who was first silenced as a minister and afterwards excommunicated, for objecting to the prac tice of war as contrary to the will of God, in every age of the world, and on such other charges of erroneous faith, as the investigation of the original accusation upon the most inquisitorial principles enabled them to bring forward.

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Soon after these events, which excited much attention among the Friends, Mr. Mathews published the first volume of his Recorder," and in the next year, 1803, a second volume. The plan of the work is such as to invite its continuance by other hands, but whether it be continued or not, the anthor and editor of the first two volumes has conferred a benefit upon such of his readers as are friends to free inquiry and lovers of primitive Christianity.

The 1st volume of this work contains, 1. Mr. Portsmouth's Essay on

Church Discipline. 2. Mr. M.'s Postscript on Tithes. 3. A Detail of Ensuing Occurrences. 4. An Article "to Exemplify the Narrow, Bigotted and Mischievous Spirit, which becomes tolerated and fostered in the Society of Friends by the continuance of the mistaken Testimony with regard to Tithes." 5. Extracts from the second Pamphlet of Catholicus. 6 to 10. Sundry Pieces relative to the Case and Treatment of Hannah Barnard. 11. Plain Arguments from Reason and Scripture, against the presumptuous Doctrine of Eternal Punishment. 12. Of the Divinity of Christ, as stated by Robert Barclay, the Apologist for the Quakers, shewing that he did not profess to believe the co-eternity and co-equality of the Son with the Father, as an uncreated, self originated, and eternal God!" 13. Of God the Father. This small tract exhibits, 1. Those passages in the New Testament wherein He is styled the one or only GOD. They are about seventeen. 2. The chief passages about 320 wherein He is styled GOD absolutely, by way of eminence and supremacy. 3. Passages wherein He is styled GOD, with peculiarly high titles, &c. about 105. 4. About ninety passages wherein it is declared that all prayers and praises ought primarily to be offered to HIM, and that every thing ought to be ultimately directed to his honour and glory. A few notes are annexed principally from Hopton Haynes and Dr. Samuel Clarke. 14. Of the SON of GOD. Under this head Mr. Mathews exhibits, 1. About twelve pas. sages in the New Testament wherein the Son, in certain senses, is styled, or supposed to be styled GOD. 2. About eight passages wherein it is declared that the world was made by (or through) him. 3. About 136 passages wherein are contained the other highest filles, perfections and powers, ascribed or ascribable to the Son in the New Testament, either positively, or by probable, or by doubtful construction. 4. Passages wherein are set forth the honour and reverence which are to be paid to the Son. These (but uniformly not implying supreme adoration) are about 70. 5. Three hundred and ten passages in the New Testament quoted at length wherein the Sox is declared, positively, and by the clearest implication, to be

subordinate to the Father, deriving his being from Him, receiving from Him his divine power, authority, and other attributes, and acting in all things wholly according to the will of the Father." 15. Of the Holy Ghost or Spirit. Under this head, the last in the volume, Mr. Mathews first exhibits 28 passages, in which the Holy Spirit is represented as the author and worker of miracles, even of those done by, or by means of our Lord himself, in the principal actions of his life on earth. 2. Fifty two passages wherem the Holy Spirit is declared to be the inspirer of the prophets and apostles, and the director and teacher of the apostles, in the work of their ministry. 3. Forty seven passages wherein the Holy Spirit is declared to be the sanctifier of all hearts, and the com forter and supporter of good men, in the practice of their duty. 4. Eighteen passages wherein are contained the other highest expressions, concerning the Holy Spirit in the New Testament. 5. Eleven passages wherein is declared what honor is due to the Holy Spirit, and how his good motions are to be diligently obeyed, and not resisted. 6. Fifty passages wherein it is expressly declared that the Holy Spirit is subordinate to the Father, derives his being from him, is sent by him, and acts in all things according to his supreme will and pleasure. 7. Twelve passages wherein the Holy Spirit is represented as being subordinate to the Son, being his spirit, and sent or given by him. 8. Forty-three passages wherein the FATHER, Son, and Holy Spirit are mentioned in various ways together. Well might the author in the preface to this volume say that in the latter part of it, "the reader will find such a weight of sacred testimony, as must bear down all the notional irreverent cavils, of all opposers of the simple unity of God, the supreme adorable Father of the universe."

After the introduction to the second volume, the first article is, a Brief Biographical Account of Mr. Thomas Emlyn, with some Extracts from his Works. 2. His Humble Inquiry into the Scriptural Account of Jesus Christ, a scarce but valuable tract of above forty pages. 3. The Sandy Foundation Shaken, by William Penn, with Remarks by the Editor. 4. The Last Thoughts of Dr. Whitby,

containing his Correction of several Passages in his Commentary on the New Testament. 5. An Historical Account of two Notable Corruptions of Scripture, (1 John v. 7. and 1 Tim. iii. 16.) by Sir Isaac Newton, pp. 70, with remarks on both by the Editor. The latter of these valuable works was first published entire from the MS. in the author's hand writing, in the possession of Dr. Ekens, Dean of Carlisle, in Dr. Horsley's splendid edition of Sir Isaac's Mathematical and Philosophical Works, and has never since been printed except in this volume, The sixth article consists of “Extracts and Reflections on the Scripture Doc trine of Future Punishments." The extracts are from STONEHOUSE. Then follows a Letter from Mr. Samuel Bourn, of Norwich, to the Rev. Sa muel Chandler, D.D. in favour of the doctrine of annihilation, not as true, but as more consistent with the moral character of God, than the doctrine of endless torment. The two next Essays are mostly from Stonehouse. The first treats of that death which the Scripture calls our LORD's last enemy: the second is intended to shew that the lake which is the second, and most properly called, death, will, as our LORD's last enemy, be ultimately disannulled. The concluding article is extracted from a pamphlet then recently published

on the Scripture Doctrine of Universal Redemption, by John Simpson, M. A. a minister of the Gospel, and one of the most amiable of men. The work itself," says the Editor, "evinces an intimate acquaintance with the subject, which he has treated with that learning, accuracy, clearness of arrangement and seriousness, which, while they do him the highest credit as a scholar, must render him equally estimable as a Christian."

In January, 1805, Mr. Mathews's wife died. Soon after this event, in a letter to a friend he says, "My poor long-afflicted, ever-affectionate wife has been taken from me. She departed this, in well-grounded hope of a better life on the 13th instant, and on the 19th I attended her remains to the silent grave: that house of final obscurity appointed for all living! But such was the preparation of her mind, such the refinement of her immortal spirit, that in her view

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death had no terrors! I have no doubt, but she had an all-sufficient share in that divine dependance which breathes forth the language O Death, where is thy sting? O Grave where is thy victory? On the morning of her last day, her little grandson about seven months old being brought to her, she embraced and kissed him, then dozed on her sofa till near five, when she was carried to her bed again, where she lay composed and almost motionless till near seven, when we ascertained that imperceptibly to us she had passed out of mortality, aud I have no doubt into the realms of immortality and eternal life."

"Such was the sweet deliverance of my invaluable companion from all her pains and exercises, which during the last ten years had been frequent and hard to bear. A companion she was to me of unceasing affection and sympathy, through every adversity of six and thirty years! I feel affected with her absence in proportion to the strength of my attachment. But I repine not. All is well with her. All has been done in mercy, and in the exercise of infinite wisdom. And my desire is, that the short portion of time that can now remain to me, may be spent in reverence and the fear of God!"

Mr. Mathews some time after this once more engaged himself in the duties of a Christian minister, by entering into a kind of social engage ment to prepare a religious discourse in MS. twice in a month, and to deliver the same in his turn, with other brethren at the Bath Penitentiary. " In this employ," says he, in a letter to a friend, written in 1808, "I have some satisfaction: but it will add nothing to my credit among the professors of immediate inspiration for every good word and work.

The following extract of another letter, written in April, 1809, when "in poor health," exhibits briefly and clearly his serious objection to the leading doctrines of reputed ortho doxy, and the genuine humility of his mind.

"I have lived now," says he, " upwards of sixty-two years, and though by temperance and regularity of labour I have been favoured to maintain a comfortable share of bodily and mental abilities, I cannot expect to last much

be run.

longer. The sands of life must soon This consideration, with the removal of almost all the friends of my early life (dear Joseph Woods excepted), powerfully admonish me to prepare for the final allotment! Whenever, in Divine wisdom, which is ever connected with Divine goodness, it shall arrive, I expect to find it an awful period and but for the hopes of Divine mercy, how unspeakably awful would it be !!

"I cannot after long and most serious meditation venture to place salvation to the account of "the meritorious blood of the atonement," about which I hear so much continually from different professors. No! Convicted I stand, as well as many of them, of great unworthiness, and that nothing short of the Divine mercy can cancel the demerits of a life of infirmities and transgressions! But I cannot (and I humbly trust I ought not so to do) seek a covering, however sacred in its character, which the wise and humble of all antient generations knew nothing of. The broad and sacred foundation of the mercy of God, humbly implored, was the foundation of prophets and apostles; and though Jesus Christ became the chief corner stone of the spiritual building, in his universal church, yet was the foundation never ehanged, nor can it change, for ever and ever! The testimony of all the gospels proclaim in substance this; the testimony of the blessed Jesus abundantly confirms the doctrine. Of all the enthusiasm which has prevailed among Christian professors, surely the orthodox artificial system of salvation is the most unaccountable. But of these things we have too long reflected with reverence, to have any disagree

ment."

It seems, however, that a rumour had been circulated among the Quakers, that he had at length seen and confessed his errors, and sought to be reunited to their Church. Under this impression, a respectable member of the Society wrote to inquire whether such was the fact. His reply is as follows:

"Bath, Aug. 19, 1815. "Esteemed Friend, "I received thy letter of the 16th, and am obliged by thy frank inquiries. I shall answer them very briefly. From the time I published my "Ex

planatory Appeal," to the present day (now thirty years), I am not conscious of having changed one religious opinion. Certainly no person could report with truth, that I had applied for re-admission into the Society of Friends. Membership in any particular society is of small account to me. I sometimes attend the meetings of Friends, because I love their simplicity and silence: but I would not join any society under heaven which holds or favours the doctrine of a Trinity of Gods! or that does not explicitly declare its belief in the plain Scripture doctrine of One God, and of Jesus Christ his Son, as the created and sent of the Father, deriving all power from him.

"With respect to that excellent Christian, Hunnah Barnard, I continue to think she was shamefully treated.

"With best respects, though per sonally unknown, I remain thy sincere friend, WILLIAM MATHEWS."

He

As the autumn approached, his infirmities gradually increased; but he was able to attend the funeral of his aged and venerable friend, Mr. Elijah Waring, at Witney, in the latter part of November. From this time his health still more rapidly declined, and very much disabled him from discharging the duties of an executor to Mr. Waring's will. He was however not confined to his chamber but a few days, and died at his house in Grosvenor Buildings, Bath, on the 12th of April, leaving only one daughter, and his grandson above-mentioned. was universally esteemed by all who had the happiness of being well acquainted with his worth, and most by those who knew him best. His funeral was attended by many members of the Bath and West of England Agricultural Society, as well as by many members of the Society of Friends, and others of his acquaintance, out of sincere respect to his memory. I cannot perhaps close this memoir better than by annexing to it some elegant lines which Mr. Mathews wrote without intending them for the public eye; but as they afford so just and pleasing a picture of a pious mind calmly viewing the near approach of that change, which is destined to waft the whole human race to the shores of eternity, I would not withhold them from your readers. They were "ne