from myself every suspicion of unkindness towards you, and to take away any supposition of unchristian asperity in my feelings, or of a desire to inflict upon the humblest individual amongst you unnecessary pain. That no mere political difference of opinion, much less that any apprehension of danger to the Established Church, have originated this movement, will be sufficiently evident from the fact, that while we are surrounded by many other classes of dissenters, equally opposed to the principle of our establishment, and much more likely to draw away the members of our flocks to their communion, I and my reverend brethren, who are associated with me, on the present occasion, have limited ourselves exclusively to an inquiry into, and an endeavour to expose, the false philosophy and dangerous unsoundness of the UNITARIAN SYSTEM. Now, what is the cause of this distinction? It is simply this, that while we believe the other dissenting bodies to have arranged an ecclesiastical system, in our judgment not clearly Scriptural, and deficient in those particulars which constitute the perfection, though they may not affect the essence of a church, we do at the same time acknowledge that they generally hold, as articles of faith, those great fundamental Gospel truths which are the substance of the safety of souls; truths which, while so held, give them a part in that gracious covenant in Christ, within which God has revealed a way of salvation for all and out of which he has not revealed a way of mercy to any. These fundamental truths are the very doctrines which are controverted between us and those whom we call in courtesy, but not as of right, UNITARIANS: viz., the Trinity, the deity of Christ, the atoning sacrifice, the deity and personality of the Holy Spirit, the fall of our nature, and the gracious renovation of the human soul, through his supernatural operation. Assured as I am that these truths (which, without a desperate mutilation, or an awful tampering with the plain language of the Word of God, it seems impossible to exclude from that divine record) are of the essence of our souls' safety, I ask you, men and brethren, I put it to your consciences, is it not of the nature of the tenderest charity, of the purest love, of the most affectionate sympathy with those in the extreme of peril, and that an eternal peril, to supplicate to these doctrines the attention of such as have not yet received them, to pray them to come and search with us the Scriptures, whether these things be so ?"-Acts xvii, 11. Shall he who, unwittingly, totters blindfold on the edge of a precipice, deem it a rude or an uncharitable violence which would snatch him with a strong and a venturous hand, or even it may be with a painful grasp, from the fearful ruin over which he impends? Is it not to your own judgment a strong antecedent ground of presumption, that you are alarmingly and perilously mistaken in this matter, when you see such numbers of highly-gifted and intellectual men, men of study-of general information and of prayer,— holy men, men who "Count not their lives dear unto them," so that they may honour God and preach this gospel, and that not in one particular place, but over the whole surface of the church; who yet account these truths, which you reject, as the essential truths of salvation; truths built, you will remember, in their minds, not on the traditions or authority of men, but on the lively oracles of God?

Seeing, then, men and brethren,

1. That the points of difference between us are of the very highest possible importance, and not matters of mere theoretical speculation, as some of your writers have striven vainly to make appear; that, in short, if Unitarians be sound interpreters of Holy Scripture, we Trinitarians are guilty of the most heinous of all sins-idolatry; and if, on the other hand, ours be the creed of the apostles, saints, and martyrs, Unitarians are sunk in the most blasphemous and deadly error, and are wholly unworthy of being considered Christians, in any proper sense of the word. And seeing,

2. That considerable numbers, it is apprehended, especially among the middling and lower classes, who outwardly profess Unitarian principles, are in total ignorance of the unscriptural nature and dangerous character of those principles. And seeing,

3. That the controversial discussion of disputed points was unquestionably the practice of the apostolic and primitive, as well as of all other ages of religious revival, and is calculated as a means, under the good blessing of Almighty God, to "open men's eyes, and to turn them from darkness to light." We invite and beseech you, by the mercies of God in Christ, to come and give us at least a patient hearing, while we endeavour to "persuade you concerning Jesus," and "by all means to win some of you." It is impossible that we can have any base or worldly motive in thus addressing you-any other motive, indeed, besides that which is here avouched, viz., our solemn impression of the value of souls, and of the peril to which the false philosophy of Unitarianism exposes them.

Surely it is a sweet and a pleasant thing,—a thing not to divide and sever, but to unite and to gather into the bonds of dearest affection-thus to tell and to hear together of the great things which our God has done for our souls; of His love to us when He, "Who thought it not robbery to be equal with God, did take upon him the form of a servant, and, being found in fashion as a man, did humble himself, and become obedient unto death, even the death of a cross."-Phil. ii, 6—8.

It is the intention of my reverend brethren and myself to meet together on the morning of Tuesday, the 5th of February, (the day immediately preceding the commencement of the course,) for the purpose of solemn humiliation before God, and earnest prayer for the blessing of our Heavenly Father, upon the work in which we are about to engage, that we may be enabled to exhibit and preserve "the mind of Christ,' while employed in "contending for the faith," and that we may have great success in our endeavours to be instrumental in enlightening the eyes which we believe to have been blinded by the god of this world," and causing the light of the glorious gospel of Christ, WHO IS THE IMAGE OF GOD, to shine unto them."-2 Cor. iv, 4.

And now, men and brethren, humbly and affectionately praying your serious attention to these things, I commend you to the protection and blessing of the God and Father of our Lord Jesus Christ. I remain your friend and servant in the gospel, for the Lord's sake,

Christ Church, Jan. 21, 1839.

FIELDING OUld, Minister of Christ Church.

To the Rev. Fielding Ould, and the other Clergymen about to lecture on the Unitarian Controversy in Christ Church.

Reverend Sirs,-A paper has been put into our hands, and an advertisement has appeared in the public journals, containing a "Syllabus of a Course of Lectures on the Controversy between the Protestant Churches and the (so called) Unitarians," &c. As individual inquirers after truth, and disciples of Jesus, we deliberately hold the characteristic doctrines of Unitarian Christianity; and, as ministers among a class of Protestants, who, binding themselves and their pastors by no human creed or interpretation, encourage us to seek for ourselves and expound for them the uncorrupted Gospel, we publicly preach the faith which we privately hold. We feel, therefore, a natural interest in the determination of yourself and brother clergymen to call attention to the Unitarian Controversy, and a desire that the occasion may be made conducive to the promotion of candid research, the diminution of sectarian prejudice, and the diffusion of the true faith, and the spirit of our great Master.

We are not of opinion that a miscellaneous audience, assembled in a place of worship, constitutes the best tribunal to which to submit abstruse theological questions, respecting the canon, the text, the translation of Scripture questions which cannot be answered by any defective scholarship." You, however, who hold that mistakes upon these points may forfeit salvation, have consistently appealed to such tribunal; and nothing is left to us but to hope that its decision may be formed after just attention to the evidence. This end can be attained only by popular advocacy on either side, or popular advocacy on both; and, as you have preferred the latter, we shall esteem it a duty to co-operate with you, and contribute our portion of truth and argument towards the correction of public sentiment on the great questions at issue between us. Deeply aware of our human liability to form and to convey false impressions of views and systems from which we dissent, we shall be anxious to pay a calm and respectful attention to your defence of the doctrines of your church. We will give notice of your lectures, as they succeed each other, to our congregations, and exhort them to hear you in the spirit of Christian justice and affection; presuming that, in a like spirit, you will recommend your hearers to listen to such reply as we may think it right to offer. We are not conscious of any fear, any interest, any attachment to system, which should interfere with the sincere fulfilment of our part in such an understanding; and, for the performance of yours, we rely on your avowed zeal for that Protestantism which boldly confides the interpretation of Scripture to individual judgment, and to that sense of justice which, in Christian minds, is the fruit of cultivation and sound knowledge. As you think it the duty of Unitarians to judge of your doctrines, not from our objections, but from your vindication, you cannot question the duty of Trinitarians to take their impressions of our faith from us, rather than from you.

We rejoice to hear that the Christ Church lectures will be published. Should they issue from the press within a week after delivery, we should desire to postpone our reply till we had enjoyed the oppor

tunity of reading them, persuaded that thus we shall best preserve that calmness and precision of statement, without which, controversial discussions tend rather to the increase of prejudice than the ascertainment of truth. Should the publication be deferred for a longer time, the necessity of treating each subject, while its interest is fresh, will oblige us to forego this advantage; and we shall, in such case, deliver, each week, an evening lecture in answer to that preached in Christ Church on the preceding Wednesday. Permit us to ask, how early an appearance of your printed lectures may be expected; and whether you will recommend your congregations to attend with candour to our replies.

We fear, however, that neither from the pulpit nor the press will your statements and ours obtain access extensively to the same persons; your discourses will, perhaps, obtain readers, too exclusively, among Trinitarians; ours, certainly, among Unitarians. In order to place your views and ours fairly side by side, allow us to propose the following arrangements; that an epitome of each lecture, and another of the reply, furnished by the respective authors, shall appear weekly in the columns of one and the same newspaper; the newspaper being selected, and the length of the communications prescribed, by previous agreement. Or should you be willing, we should prefer making some public journal the vehicle of a discussion altogether independent of the lectures, conducted in the form of a weekly correspondence, and having for its matter such topics as the first letter of the series may open for consideration. In this case you will perceive the propriety of conceding to us the commencement of the correspondence, as you have pre-occupied the pulpit controversy; have selected the points of comparison between your idea of Christianity and ours; and introduced among them some subjects to which we do not attach the greatest interest and importance. On this priority, however, we do not insist. You will oblige us by stating whether you assent to this proposal.

While we are willing to hope for a prevailing spirit of equity in this controversy, we are grieved to have to complain of injustice, and of a disregard to the true meaning of words at its very opening. We must protest against the exclusive usurpation of the title Protestant Churches," by a class of religionists who practically disown the principle of protestantism: who only make the Church (or themselves), instead of the Pope, the arbiter of truth; who hold error (that is, an opinion different from their own,) to be fatal to salvation; and who allow the right of individual judgment only with the penalty of everlasting condemnation upon all whose individual judgment is not the judgment of their Church. We take objection also to the spirit that creeps out in the expression, "(so called) Unitarians," maintaining that the word does not "impute to others a polytheistic creed;'" but that as "Trinitarian" denotes one who worships the Godhead in three “persons," Unitarian fitly describes one who worships the Godhead in one person. And, above all, we protest against the resolution of our case into dishonest or uncandid criticism;" that is the wilful maintenance of error, knowing it to be such, the Charybdis which one of your lec

turers proposes for us, if we should be fortunate enough to escape the Scylla of defective scholarship." We are deeply concerned that so much of the "acetum theologicum" has mixed thus early in an invitation, characterized by the chief inviter as " a sweet and pleasant thing;" and this, too, after a public announcement of having purged the mind of every feeling but the pure love of the pure truth.

And to you, reverend sir, in whose letter to the Unitarians of this town and neighbourhood the announcement in question occurs, it is incumbent on us to address a few remarks, with a special view to acquaint you with the feelings awakened by your earnest invitation.

The anxiety which that letter manifests to convince us that, in seeking our conversion, you are actuated by no "base and worldly motive," is, we can assure you, altogether superfluous. Of the purity and disinterestedness of your intention we entertain no doubt; and we regard it with such unaffected respect, as may be due to every suggestion of conscience, however unwise and fanatical. If, with the ecclesiastics and philosophers of the sixteenth and seventeenth centuries, you esteemed the denial of witchcraft as perilous a heresy as Atheism itself, we should feel neither wonder nor anger at the zeal with which you might become apostles of the doctrine of sorcery. Any one who can convince himself that his faith, his hope, his idea of the meaning of Scripture, afford the only cure for the sins and sorrows and dangers of the world, is certainly right in spending his resources and himself in diffusing his own private views. But we are astonished that he can feel himself so lifted up in superiority above other men, as to imagine that Heaven depends on their assimilation to himself,-that, in self-multiplication, in the universal reproduction of his own state of mind, lies the solitary hope of human salvation. We think that, if we were possessed by such a belief, or affections towards men would lose all Christian meekness, our sympath cease to be those of equal with equal, the respectful mercy of a kindr sufferer; and that, however much we might indulge a Pharisaic con passion for the heretic, we should feel no more the Christian " honour" unto "all men."

You ask us, reverend sir, whether it is not "a sweet and pleasant thing," "to tell and hear together of the great things which God has done for our souls." Doubtless, there are conditions under which such communion may be most "sweet and pleasant." When they who hold it agree in mind on the high subjects of their conference, it is "sweet and pleasant" to speak mutually of "joys with which no stranger intermeddleth," and to knit together the human affections, with the bands of that heavenly "charity," which, springing from one faith and one hope, is yet greater than them both. Nay, when good men differ from each other, it is still "sweet and pleasant" to reason together, and prove all things, and whatsoever things are pure, and true, and lovely, to think on these things, provided that both parties are conscious of their liability to error, and are anxious to learn as well as to teach: that each confides in the integrity, ingenuousness, and ability of the other; that each ap→ himself with reasons to the understanding, not with terrors to the But such conference is not "sweet and pleasant" where, falli