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 lecturers 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