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this; nor do I apprehend that any of my brethren implicated, will think that they would do well to be angry, or will feel themselves called upon to express, even “a virtuous indignation." If the Layman and his party really believe that Cal vinists are not christians, they have my full and most hearty consent to declare it with the utmost freedom; nor will I contend with them at all about their consistency in claiming to be thought most charitable, in entertaining and expressing this opinion, and in continually denouncing us as being ut terly devoid of charity.

"Iexpect,” says this unknown writer, the "intolerant among the disciples of Calvin will be ready to consign a layman to the fate of unregenerate reprobates,' who shall dare to intermeddle with the sacred mysteries of their faith." The gentleman, I believe, need give himself no concern on this score. Their master," he proceeds to say, "would never suffer any one to question his doctrines under pain of the fagot. He wished to dethrone the Pope, only that he might put the tiara on his own head. His disciples in this country, and in this alone, retain the same spirit."-These are the first sentences. To these I will add a quotation from the 6th page. "The orthodox believe in Calvin and the Westminster Assembly; the liberal christians in Christ and his apostles. The former are Calvinists—the latter are christians. Yet so intolerant and unreasonable are the party who have arrogated to themselves the title of orthodox, that they venture to deny the name and title of christians to the followers of Christ, and apply it exclusively to the followers of Calvin, and of human councils, assemblies, and creed-makers." Those who have not the opportunity or inclination to read the pamphlet, may rely on these quotations, not only as a fair specimen, but as containing the sum and substance, the pith and marrow of the whole. Such is the "document" which this writer is careful to let us know it was his intention "to furnish" to be deposited in the archives of our historical societies and the alcoves of our colleges:" a monument more durable than brass, to proclaim and exemplify to the generations to come, the talent and taste, the truth and argument, the correctness and wisdom, the dignity and urbanity, the meekness and modesty, the candour and

charity of the liberal men of Massachusetts "in the beginning of the nineteenth century."

The Layman states, or intimates, more than once, that I deny, and endeavour to prove, that the Reviewer did not charge the liberal clergy and party with "hypocritical concealment;" and upon this he bestows many words. I said, however, explicitly, "I mean not to deny that the Reviewer does charge ministers, and perhaps others, of the party called liberal, with want of openness and clearness; nay, with designed concealment and culpable disguise."

P. 12. the Layman says, "We agree with Dr. Worcester, and we are happy to agree with him in some points, that south of Massachusetts there is very little freedom of religious opinion. Men must think as they are bid, not as they believe." How the gentleman came to know this to be my opinion, I will not attempt to divine; but sure I am, he can find not the slightest intimation of any thing of this sort, not the most distant reference to the people south of Massachusetts in my Letter.

For an answer to the main scope and argument of his pamphlet, I beg leave to refer the Layman to pp. 11—14, 22-25, and 28-40 of the foregoing Letter.

What is principally to be apprehended by me and my brethren, of danger to ourselves and our cause from the Layman's attempt is, that we shall not duly remember, that "charity rejoiceth not in iniquity; but rejoiceth in the truth." We have strong temptation to rejoice in this publication. This shower of "poisoned arrows" has not reached us. I confess, however, I like the Layman's openness. He conceals neither his sentiments, nor his spirit, his party prejudices nor his private enmities, his designs nor his resources;-nothing but his

name.

"Alack; 'tis he! why he was met even now
"As mad as the vex'd sea: singing aloud;
"Crown'd with rank fumiter, and furrow weeds,
"With harlocks, hemlock, nettles, cuckoo-flower,
"Darnel, and afl the idle weeds that grow

"In our sustaining corn."

"That close aspect of his

"Does shew the mood of a much troubled breast."

THIRD LETTER

TO THE

REV. WILLIAM E. CHANNING,

ON THE SUBJECT OF

UNITARIANISM.

BY SAMUEL WORCESTER, D.D.

PASTOR OF THE TABERNACLE CHURCH, SALEM.

BOSTON:

PRINTED BY SAMUEL T. ARMSTRONG, NO. 50, CORNHILL.

1815.

LETTER.

REV. AND DEAR SIR,

I FIND that you have seen fit to make to the publick another set of remarks about me, and about other persons and things in connexion with me. I did hope, if you should condescend to write again, it would not be in the style of a murmurer and complainer, or of a popular suiter and declaimer. If the "self-respect" and "virtuous indignation," of which you have so emphatically spoken, required you to turn your back upon your opponent, and to refuse to him the offices, not only of brotherly kindness, but of common civility; yet it might have been well, had they not withheld you also from attending to the points which essentially belong to the debate, which have been distinctly stated and urged, and which certainly merit very serious and candid consideration and discussion. Those, however, are virtues it should seem of no ordinary loftiness and inflexibility, and of no ordinary claims and prerogatives.

On the question of writing again, several considerations have presented themselves to my mind. My Second Letter seems to need no vindication or support; as your Remarks have not I suppose, to any one, even the appearance of an answer. My labours and duties are many, and my health is frail. A considerable portion of the publick are probably desirous that the controversy should cease: as a large class have not patience to attend long to any subject which requires serious thought; not a few have an imposing prejudice against all religious debate, and a morbid dread of this discussion in particular; as if religious truth, and such especially as relates directly to the redemption of mankind, and the person and kingdom of the Redeemer, ought not to be developed or defended: and not a little influence is excrted to prevent people from reading-more than one side.-Still

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