in which it is used in the New Testament, and they unite with you regularly in your public services, they are, in fact, members, whether you acknowledge them or not; and it has been shewn that you have no right to exclude them, no, not from the Lord's Supper, if so unlikely a thing should occur as for any of them to wish to receive it. I see not what you have to do with the matter, more than giving them wholesome advice and instruction, and leaving them to judge and act for themselves; unless, which I hope will never be the case, you forget that you are only servants, and, contrary to the express injunction of Christ, become masters; and, if you do that, think of the awful account you will have to give to him, your great Master, and the only master that God hath appointed, in the great day when he will come to reckon with his servants!

3. Is it right to allow Unbelievers, who regularly join in our public services, to have a vote in the choice of the minister, or other officers appointed in our churches ? As your churches are free assemblies, who come together on the principles of equal rights and liberties in all religious matters, I see not how you can, consistently with such principles, deprive any individual, in such free assemblies, of the right of voting in the choice of the minister and other officers. Say there is an Unbeliever in one of your churches; he attends regularly with you; from time to time you receive his subscription towards the support of the cause-can you, consistently with the liberty for which you contend, and on which you generally act, or even with common justice, deprive him of a vote in the choice of the minister on whom he and his family mean to attend, and to whose support he will contribute or in the choice of those officers who are to manage the funds to which he contributes ? After all, persons thus regularly joining with you, are more likely to be merely reputed than real Unbelievers; they may believe less than you, or talk sometimes sceptically, and yet not be mere Deists. At any rate, the best way is to leave them to God and their own consciences; remembering that the rights of conscience are sacred, and that if religious domination once enter, it will soon make deep wounds in your liberty and peace.

4. Ought an Unbeliever to be admitted to officiate as a minister among us, or to be chosen to take the lead in the management of our affairs as churches? It certainly would

not only be essentially wrong, it would be a most glaring absurdity, for a Christian congregation to choose a known Unbeliever to be their minister; I have never known of such a thing being done, and I think it morally impossible: and an honest Deist could not possibly assume the character of a minister of Christ; the Unbeliever who should do it would prove himself a base impostor, and, when detected, his conduct must excite indignation and abhorrence; even virtuous Unbelievers would despise such a man. Should an upright man, after being actually in the ministry, unhappily become an Unbeliever, every principle of honour and honesty would require him to resign an office for which he must feel himself disqualified and if he had not virtue enough to do it, the congregation, so soon as they knew him to be an Unbeliever, ought to request him to discontinue his services. It would be inexpedient and inconsistent to choose persons to manage even the pecuniary affairs of a Christian congregation, who were known to be Unbelievers, though they might have all the judgment and integrity requisite, because, as their appointment would be the act of the congregation, and for Christian purposes, those appointed should be known to be Christians: though the management of pecuniary affairs is very different froin the holding of the office and character of a Christian teacher, still every thing done by a Christian congregation should have legible marks of Christian character.

5. If Unbelievers remain in some of our congregations, what is to be done to prevent the inroads of scepticism and unbelief among us? This is a question far too weighty to be properly answered just at the close of a letter which is already longer than I had intended to make it; therefore, with the Editor's permission, I intend making the answer to the above question the subject of another letter ; in which I shall attempt to shew, that this may be done most effectually by fully admitting and acting upon the principles which I have already stated; by allowing reputed Unbelievers, to whatever degree their scepticism or unbelief may extend, to enjoy any Christian means or privileges among us which they think they can consistently

embrace.

In the mean time, I remain, my dear Brethren, most truly and affectionately, Yours, &c.,

R. WRIGHT,

INTELLIGENCE.

Plan for the Supply of Sunday-School Books.

THE following heads of a plan for supplying the want of suitable books, so long experienced in Unitarian Sunday schools, are submitted to the consideration of the managers those institutions.

1. That for providing and publishing such books, a capital of £50 shall be forthwith raised in 10 shares of £5 each, to be advanced by Sunday-schools either individually or collectively; on which shares interest at the rate of 5 per cent. per annum shall be paid in the society's publications. 2. That the society shall be managed by a committee of ten persons, one to be nominated annually by the holder or holders of each share;* and that a Treasurer and Secretary shall be annually chosen out of and by this committee. 3. That an annual account of the progress and state of the institution shall be rendered to the share. holders. 4. That the shares shall be, under certain regulations, transferable. 5. That the shareholders shall receive interest upon every £10 increase in the property of the society. When it is considered that the society will be secure of a sale amongst its own members, there seems little reason to apprehend a failure of the scheme.

Two shares have been already taken, one by the Worshi Street Sunday-school, and one for a Sunday-school in Hoxton, by Mr. John Mardon, of No. 38, Gloucester Street, Hoxton, of whom further particulars may be had, and to whom all communications on this subject (if by letter, post-paid) are to be addressed.

Dover and Canterbury Sunday-School Union.

THE Second Annual Meeting of the Dover and Canterbury Sunday-School Union, was held at Canterbury, on Tuesday, July 18, 1826. About 60 friends assembled together, and the meeting appeared to lose nothing of that interest which was excited at the formation of the Union. The reports from the two schools were highly satisfactory. Several excellent addresses were given, and of these, those from the Monitors of the Dover school were heard with lively pleasure, as promising much future usefulness. The success which has attended a Magazine in manuscript, which was commenced last year, was noticed by several of the speakers, and hopes expressed that it would possess increasing interest. The want of a complete set of books for Sunday-school instruction, suited to our senti

* As the seat of the society will be in London, schools in the country will generally, it is presumed, have some friend in the Metropolis willing to serve on the committee.

nents as Unitarians, was again mentioned, and a proposal made apply to the British and Foreign Unitarian Association to ake the subject under their notice, which met with the cordial pprobation of the meeting, as the most likely means to obtain O desirable an object. All appeared highly gratified with the proceedings of the day, and the writer of this hopes all his enow-labourers in the important work of the religious instruction of the rising generation who were with him, departed with hearty resolves of continued assiduity and perseverance. A.

Somerset, Gloucester and Wilts Unitarian Missionary Association.

THE next Half-yearly General Meeting of this Association, will be held at Calne, on Wednesday, September 13th, when the Rev. B. Waterhouse, of Warminister, is expected to preach. Service to commence at half-past Eleven.

British and Foreign Unitarian Association.

WE are desired to state, for the information of the subscribers and friends, that the First Report of the British and Foreign Unitarian Association is published. An Appendix relative to the Calcutta Mission, with a complete List of Subscribers, has een annexed.

The Report will be forwarded for general distribution in the country; but as there may be individuals to whom it cannot be conveniently delivered, they may procure it by application at the Rooms of the Association, 3, Walbrook Buildings, Walbrook; or of Mr. Rowland Hunter, 72, St. Paul's Churchyard; Mr. David Eaton, 187, High-Holborn; or of Messrs. Teulon and Fox, 67, Whitechapel, London.

OBITUARY.

1826. July 2, in the 55th year of her age, at Newbridge House, Pulborough, Sussex, ELIZABETH, the wife of Mr. R. EVERSHED, of an epidemic fever. The attack was sudden and severe. She lived a week after its commencement, when being exhausted by suffering and fatigue, she expired without a struggle, leaving a husband and eight children to lament her loss.

She was interred in the burial-ground adjoining the General Baptist Chapel, Billingshurst, July 7; and on the 16th instant a sermon, suited to the affecting event, was preached from Psalm xlviii. 14, by the Rev. William Chinnock.

Mrs. Evershed was the second daughter of the late Mr. John King, of Great House, Loxwood. By instruction and habit she was trained to the profession of the established religion. Hav

ing lived several years with a grandmother who imbued her mind with what is denominated Orthodoxy, she received the doctrines of the Trinity, the Fall and the Atonement as popularly explained, and believed that regeneration must be wrought on the heart by the Holy Spirit, to render men acceptable to God; but she could not receive, as true, the doetrine of Election and Reprobation. This she always considered at variance with the Divine attributes of justice and mercy.-After her marriag which took place in 1797, as often as opportunity offered, she attended worship with her husband, at the General Baptist Chapel, Billingshurst. Her sentiments remained unaltered for a considerable time. But many years' attendance at a place of worship in which the Divine Unity, Paternity, and unpurchased Mercy of God were inculcated, considerable reading, and mature reflection, effected a change in her faith. She became a decided convert to these doctrines, and experienced much pleasure in taking a retrospective view of the changes which her religious opinions had undergone. Not having relinquished them until she was fully convinced of their being unscriptural, she was free from misgiving. Recently she read, with much satisfaction, Dr. Estlin's Lectures, and was particularly pleased with that on Divine Government. After reading this lecture, she said, “The view which he takes of the providence of God is satisfactory: all the Divine plans are wise and benevolent: whatever the Supreme Being appoints is best." These consoling and cheering sentiments influenced her mind during her illness. Almost the last words she uttered to her deeply affected husband were, “Oh. how happy I feel with my present convictions; being in great pain, I am not able to express myself as I could wish; but I never felt so happy in my life!" These were consoling declarations to her sympathizing husband and children, who were soon bereaved of so valuable a companion and preceptor.

Mrs. Evershed possessed mental and moral qualities of a superior order. She highly prized knowledge, and was anxious to make all within her influence sensible of its worth and im portance. Though she had seen reason gradually to relinquish her early-formed opinions on some religious subjects, she retained and cultivated the spirit of piety. She indulged unfeigned reverence and love to God, affection to Jesus Christ, as the divinely-appointed Instructor and Saviour of men, and an earnest desire to obey his righteous precepts. She discharged in the most exemplary manner the duties of a wife, parent, friend, and neighbour. Her humility was equalled only by her excellence. She had a deep sense of the imperfection and sinfulness of man. Her hope of future life and happiness was founded on the mercy and grace of God, as revealed by his belowed Son Jesus Chris. She committed herself to God in well-doing, as unto a faithful Creator, relying on his promise, that if we are faithful unto death, we shall receive a crown of life.

Billingshurst, Aug. 15, 1826.

W. C.