Your letter announces your retirement from the promised controversy. Knowing that in taking this step you could not put yourselves in the right, it is only natural perhaps that you should resolve to set your opponents in the wrong, and to cover your own retreat by throwing scorn on their religious character. Theology appears in this instance to have borrowed a hint from the “laws of honour;” and as in the world a “passage of arms” is sometimes evaded, under the pretence that the antagonist is too little _of a gentleman_, so in the church a polemical collision may be declined, because the opponent is _too little of a believer_. You refuse to fulfil your pledge to the public and ourselves on two grounds:— I. Because we do not acknowledge the plenary inspiration of the Scriptures. II. Because we think it impossible to infer from miracles the mental infallibility of the performer. It is of no use, you say, to argue about divine truth with those who do not believe in “a written and infallibly accurate revelation from God to man.” We will concede, for the moment, and under protest, your narrow meaning of the words “inspiration” and “revelation;” and without disturbing your usage of them, we submit that the reasons advanced by you afford not even a plausible pretext for having violated your pledge. First, as to the plea that we are put out of the controversy by our unexpected denial of the intellectual infallibility of the sacred writers; and that to argue about the meaning of the Bible is a waste of time, till its verbal inspiration is established. We reply,— I. That it was you yourselves who started this very question of inspiration for argument between us. In his letter of February 18th, Mr. Ould gives this account of our projected controversy: “We proposed to discuss with you the EVIDENCE of the genuineness, authenticity, and INSPIRATION OF THE HOLY SCRIPTURES;” he taunts us with _reluctance_ to take up this “greatest of testimonial questions,” with “refusing to come forward boldly, and _debate it fairly before the church_.”[10] We _have_ come forward boldly, and this is now the alleged reason why there is to be _no debate at all before the church_. Moreover, at the time when you said “we accept your terms,” you regarded us as holding the very opinions which are now made the excuse for a retreat; in your first lecture they are made a chief ground of indictment against us, and pages are crowded with citations from Unitarian writers, expressing those same sentiments, which, when avowed by your own opponents, are to make them unfit to be addressed, and to exempt you from the duty of reply. Of the spirit of this proceeding, observers of honourable mind must judge; they, as well as you, are well aware, that to pronounce men unworthy of attack, is itself an attack of the last degree of bitterness.