Of course, “the standard” by which we must test “the truth” of these ideas is the New Testament, and the Hebrew Scriptures, so far as they throw light on its contents. Whichever view of Christianity is supported by the _meaning_ of this standard, is the true one. The method of ascertaining the meaning of any writings is the same, whether those writings are of natural or supernatural origin; so that the process of interpretation may go on, undisturbed by any reference to the theory of verbal inspiration. The admission of an “infallible truth” in the Bible (which, however, is known with _certainty_ only to God; for you, after admitting it, are disputing with heretics of your own communion what it is), cannot alter, in any respect, the true grounds of our controversy. It is a controversy of interpretation, and no theory of verbal inspiration can make it anything else. This theory, however, we conceive to be altogether fallacious, both in its principles and its results; and if you wish to make it the subject of our controversy, we have no objection. We leave it to your choice, whether we are to discuss the theory of verbal inspiration, or whether we are to discuss the meaning of the original Scriptures, as ascertained by the acknowledged principles of interpretation. We confess to not a little surprise that three clergymen, coming forward to discuss Unitarianism, should be found to express themselves so inaccurately, or from such defective information, as to speak of “the Unitarian or Improved Version,” and to represent the work, thus falsely described, as acknowledged by Unitarians generally to contain the New Testament as inspired by God. The theory of verbal inspiration, which we deny altogether, we are not likely to claim in favour of a Unitarian translator. We have repeatedly stated, that the “Improved Version,” is not the “Unitarian Version;” nor is it “commonly” so “called.” And now we say, once more, that our controversy is not about the Improved Version, but about the Greek Testament. When you accepted our invitation, with its terms, it was understood that all the preliminaries of our controversy were to be arranged by mutual agreement. You were aware, and we have in our letters distinctly stated, that the theory of verbal inspiration stood as a part of that controversy; you knew, also, that in a few days a distinct statement of our opinions upon the nature of the Bible, in the form of a printed lecture, would be before the public. We therefore look upon your letter, in the _Courier_ of Wednesday last, as altogether unnecessary; and we answer, thus publicly, what ought to have been matter of private communication, only because we are resolved not to allow any informalities, on your parts, to prevent our coming to a public discussion of our respective views of Christianity. We are, Gentlemen, Yours respectfully,