1.—Being aware of the sincere anxiety which you have already manifested for “discussion in any shape which should bring the statements on both sides before the same parties,” it is not without considerable surprise that I perceive that you “decline altogether” my proposal of a “platform controversy.” Now, while you say I invited you to “_talk_,” and I answer I invited you to _argue_, I cannot but think it will appear evident to most, that by the subsequent publication, in an authentic form, of our oral debate, you would have gained all that you could have desired in the assistance of the press, while a select auditory, equally composed of the respective friends of both parties, would have been able to judge of your ability, not intellectually, but morally, to meet the case we could have made out against your system. I cannot but hope that a secret consciousness of the weakness of your cause has prompted your determination, and am of opinion that while a discerning public will approve the discretion of your resolve, they will not be slow to appreciate its motive, or the precise measure of your zeal for a candid impartial hearing. But the “settling of historical and philological controversies by popular debate has neither origin nor sanction from you.” Perhaps not: but you cannot say that such a course is altogether without precedent. You have doubtless heard of the protracted debate upon these same controversies which were held in the north of Ireland a few years ago between Mr. Bagot and Mr. Porter. May I ask whether it was the _result_ of that discussion that induced you to withhold your sanction from all future controversies so conducted? Mr. Porter did not consider it inconsistent with the principles of Unitarianism to debate his creed before “a miscellaneous audience.” Are you wiser than he in your generation? Again:—the proposed tribunal is not the best “to which to submit abstruse theological questions respecting the _canon_, the _text_, the translation of scripture.” But do you not apprise us a little lower down, that you, as Unitarians, do _not deny the genuineness, or alter the translation of any_ part of the authorized version of the holy scriptures? Why, then, there is no ground for the above apprehension. As these are not points which the tribunal will have to try, why question its competence on their account? You are surprised that I would “dispense with calm reflection on the evidence adduced.” I am, in my turn, surprised that you should suppose I have any such intention. When the “evidence adduced” has been taken down and published, what is there to prevent its being “calmly” weighed and estimated at its proper value? And then it is hard “to answer off-hand all possible arguments” advanced. So it is; but not harder for _you_ than for _us_. Here at least we should stand on a footing of _perfect equality_. It was hardly to be expected that _you_ should object to this.