Should either you or any of your party be disposed to notice this publication in any form whatever, I hope you will remember six things in particular. I hope you will remember that the question at issue between yourself and unitarians is not, - Whether the orthodox frequently talk, and write, and preach, and publish about free inquiry, religious liberty, and the principles of congregationalism. Look at Goldsmith's Englishman within the walls of a prison. Because he was eternally vaporing about liberty, do you conclude that he enjoyed perfect freedom?

I hope you will also remember, that the question is not, Whether the orthodox are sincere and conscientious in all their talking, and preaching, and praying, and publishing, and acting, in relation to unitarians. Who was ever more sincere and conscientious than Paul, when he persecuted the early converts, and consented to the death of the first Christian martyr? But does this convince you that such conduct was justifiable, because instigated by the dictates of a misguided conscience?

I hope you will likewise remember, that the question is not, Whether one or a few of the many facts adduced in this publication may be disproved, or satisfactorily explained. This is indeed possible. For I have selected the cases recorded from a great variety of documents. I have aimed to take, not always the most striking, but those which could be most easily, readily, and conclusively proved by legal evidence. If, in stating so great a number, there should happen to be one or more, not so much to the purpose, or not so well attested, or not so true in all its details, it would be nothing strange; and would by no means weaken or destroy the general conclusion. I do not say this, because I suspect any thing of the kind; but because some of your writers are too apt to forget the rules of honorable controversy. If they can find one defective argument in one hundred, the ninety and nine which they cannot answer are neglected, and the unsound one is held up before the ignorant as a fair specimen of the writer's accuracy and reasoning.

I hope you will further remember, that the question is not,-. Whether the unitarians are guilty of the same or more aggravated offences. For if you could prove the truth of every charge I have quoted from your writers; if you could make the world believe that they are totally depraved, wholly averse to all good, wholly inclined to all evil, very demons in human form, your object would not be accomplished. For all this would neither relieve you from the accusations preferred, nor lighten the burden of proof by which they are supported. Neither do I say this, because I admit the justness of the orthodox denunciations; but because some of your writers are too apt to leave the real point at issue, when charged with illiberal or unchristian measures. I have no wish to justify any thing wrong in one party any more than in

another. I have nothing to say for or against the unitarian denomination. My object has been to advance the evidence in support of my charges against the ORTHODOX LEADERS.

I hope moreover you will remember, that the question is not,-whether the writer of these letters is a mere boy, who has embraced heretical opinions? I can indeed lay no claim to grey hairs, and as to my religious sentiments, they have nothing to do with the subject. I have stated facts. For the truth and accuracy of these, the documents now in my possession, and the individuals who have furnished them, are responsible. I have spoken with great freedom. I have aimed to call things by their right names. The provocation demanded this. The times require this. Religion sanctions this. I have no ill will towards a single Christian of orthodox sentiments. I have no love for controversy. Orthodox usurpations have driven me, contrary to my wishes, my feelings, my early associations, my very nature, into the field of theological warfare. I am not the man to see my dearest rights wrested from me, and the precious truths of Jesus slandered, without an effort for their preservation. I undertook the present work of my own accord. I could find no one who thought your attack on unitarians worthy of an answer. I viewed the subject in a different light. I wished to aid the cause of religious liberty. I have sincerely endeavoured to write in a Christian spirit. I am a plain spoken man, and may have unconsciously offended. If I have uttered one unchristian expression, I heartily ask forgiveness. But if I am a young man and my opinions are unitarian, these circumstances should have no unfavorable effect on the merits of the present publication. I shall regard personal attacks, or sarcastic sneers, or cold ridicule, as no sufficient answer to my plain statements, and logical conclusions.

I hope you will remember finally, that the question, the first question at issue, is this: Are the principal statements in this publication substantially true? You will not forget that the second is like unto the first: Do these facts fully and fairly demonstrate the truth of the disputed proposition? I have no personal claims on you for an answer to these questions. I have no intention of urging any so far as I am personally concerned. But I do think you stand pledged to the Christian public, either to prove that these statements are false; or to show their consistency with religious liberty, free inquiry, and the principles of congregationalism. I do think that you are under solemn obligations to the religious community, either to retract several of your declarations which these facts prove incorrect; or to establish their truth by more satisfactory evidence than your mere assertion. As one of this public I call upon you to pursue one or the other of these courses. I cannot find a more appropriate conclusion than is furnished in your own words.

"I could wish the call on you to do this had fallen into better hands than mine, But as the unpleasant task has not to my knowledge been undertaken, I have ventured upon it through a sense of duty. I can only appeal to the good sense, and equity, and candor of the community, for a justification of my course. If these condemn me, then let me stand condemned. If not, then I shall at least have the satisfaction of believing, THAT WHAT I HAVE DONE MAY CONTRIBUTE TO BRING MORE INTO LIGHT, CERTAIN MATTERS, WHICH IT HAS NOW BECOME HIGH TIME THAT OUR COMMUNITY SHOULD MORE FULLY UNDERSTAND. Yours respectfully,

BERNARD WHITMAN.

Waltham, December, 1830,