month. I am much of opinion that many persons, after having read the whole account of this affair, will join me in thinking, that no one, excepting a flaming son of the Church, would have dragged Sir Rose Price and his opinions into public notice as Mr. Le Grice has done, and thus "called the sluggish friends of an Establishment to an examination of its doctrines, and those who are wavering in their faith to tread in the path of truth." I am not singular in the opinion, that they only who are actuated by a flaming zeal, or, trembling for the shrines of Diana, are hurried into hasty measures, could bring an affair of this kind before the public, and "disturb the quiet of their neighbourhood," the loss of which they afterwards can only deplore. The publication of these facts was not called for; the orthodox friends of Mr. Le Grice think so: and that exposure of a private conversation in which they originated, will not be approved of by the world at large, whatever may be the resolutions of his brother clergymen as to what the reverend gentleman has been doing.

And why should he be so highly offended, as I judge he is, at the epithet by which he is designated in the Statement of the particulars of this Western Controversy? Had he honoured me with a reading of the Lectures on Nonconformity, and thought proper to regard me in consequence of them as a flaming son of Dissent, I should have willingly left him in possession of his terms, nor been offended because he acknowledged me in the strongest language the decided and consistent character which, I trust, I ever shall remain. "I honour the man, whatever principles he holds, whose conduct is consistent with his principles," yet not all men under such circumstances exactly alike. I know not what he means by "the grammatical propriety of the epithet:" he says, we all know the meaning of it: yet it is no unusual thing for us to affix different meanings to the same term: he is welcome to affix his own; and I shall only add, that when this controversy first appeared, talking of it with a very respectable gentleman who is well acquainted with the neighbourhood in

which Mr. Le Grice lives, and with the greater part of his previous life, he said to me, "He is a flaming son of the Church, I assure you." I replied, "His conduct has shewn it."

As to the Summary &c., excuse me, Mr. Editor, if I inform your readers, that it is a word of your own choosing, not of mine. My manuscript was headed by the words-Cornish Controversy, simply.

With respect to the arrangement, in which we are told there is great incorrectness, I assure you, it cost me some trouble to select the points which were worthy, as I thought, of the public notice, and reduce inte a reasonable space the tremendous letters which lay before me. I knew the value of your pages, and was not willing to sacrifice them to useless matter. And assuredly, Sir, "the writer did not entertain an idea that the correspondence would appear in your pages, or he would not have" troubled himself with sending you any account of it at all. My communication to you was in London when I saw the first letters in the Repository, and I instantly regretted that it had been written. I had thought myself called on, in one point of view, to make this controversy known to the Unitarian public; but should have been as well satisfied as Mr. Le Grice appears to be, had I known that the letters would speak for themselves in their own language. And now for the incorrectness of my remarks.

On referring again to the letters, I feel no disposition to retract the assertion I have made, that "the attention of the public was first called to the subject by a long address," &c., for in truth the public cared little about the matter until Mr. Le Grice's long letter appeared, which brought before them the numerous particulars that are stated in that letter. It was then assuredly, that the attention of the public was fixed, and not before, and then too, that the attention of the great body of the readers of newspapers was called to the business; for as a controversy it had not been regarded until that letter appeared. Let the reader now say what he will, of the unpardonable sin of which Í have been guilty.

What was said in my statement

respecting Dr. Pearson, was an inference in which I might have been mistaken, and if so, I must acknowledge that shame which is so often the portion of fallible but ingenuous mortals. (See letter dated February 9, p. 149.) "That you entertained the intention and that you avowed it with your own lips, I pledge myself to shew by testimony that admits of proof." I think it is evident, therefore, that Mr. Le Grice did consider, that Sir Rose Price had said as much, and I felt authorized by the language that passed between them, to think so too.

I neither professed "to sum up nor to act as a judge." In this the gentleman has assigned me an office I am not willing to undertake. My proposal was merely to state the particulars of this Western Controversy; in some trifling particulars of which, I may well have been mistaken, considering the extent and the intermixture of times and circumstances which are conspicuous in the letters which lay before me.

Mr. Le Grice then points out an error. "A meeting was called, and Sir Rose Price soon received a copy of their resolutions to displace him."Thus far I apprehend I am correct, (see p. 89,) although by his manner of expressing himself, it might be thought that the whole passage is false. In the latter clause I have confounded the office of President with that of Secretary, which is held by Mr. Le Grice; and herein I acknowledge my error.

The most serious charge is next brought against me, reserved for the last as a coup de grace and ushered in with all the apparatus that may be useful in preparing the reader for some very deep feeling of indignation. Yet might I not say with truth that "Sir Rose Price is charged by Mr. Le Grice with endeavouring to get into Parliament, in order that he might attempt the overthrow of the Church altogether," after reading these words of Mr. Le Grice? "I then proceed to your avowed wish to try your strength in Parliament, towards a reform in the doctrines of

the Church, &c. &c. and a new Act of Uniformity." This is a declaration which I am to suppose the Baronet had made, and which is equivalent, in my view of the matter, to an entire overthrow of the present system of the Church. The Divine could not suppose that I meant an overthrow of the church of Christ, for he has candour enough to believe that Unitarians are Christians, although avowedly opposed to the doctrines of the Church of England; and if we understand any thing of the Baronet's principles, we must believe that, were an alteration made, through his instrumentalitity, in the service of the English Church, it would be an alteration tantamount to an overthrow of the present Church Establishment altogether: for neither he nor I can say to what extent Sir Rose might wish to carry such a reform.

The quotation which follows, "Whoever shall presume to innovate," &c., is, I now suppose, not in the words of Mr. Le Grice. I do not find them in that part of the correspondence which has appeared in the Repository. I must therefore have taken them from a paper which has not fallen into your hands, and incautiously applied them to the leading champion of things as they are, instead of another of the zealous opponents of Sir Rose. For this mistake I sincerely beg pardon both of Mr. Le Grice and your readers.

Having thus replied to the remarks of the reverend gentleman, I declare to you, that I feel some satisfaction in the thought, that, while he was desirous of keeping this matter a-going a little longer, it was not in his power to find out any more grievous charge against one who had taken some pains to save the general reader the trouble of steering through a long correspondence, the greater part of which is interesting only in the immediate neighbourhood in which it originated. I cannot regret, Sir, the part I have taken, having had in view only to give publicity to these circumstances in the most convenient form.

ISRAEL WORSLEY.

than their doctrine and discipline, their characters, their tempers and lives, are agreeable to the pure word of God, as it lies in the Bible; and no claims of au

thority, no antiquity of date, no pomp of worship, no popularity of character, no dignity of patronage, no number of members, no orthodoxy of creeds, no splendour of outward profession or appear ance of religion, constitute any such a true church, or the true people of God. Others call those exclusively the people of God, who attend on the particular ordinance of the Lord's Supper, who solemnly, publicly, and frequently commemorate the death of our Lord Jesus

Christ. But this likewise is no infallible mark of the true church; because an

attendance there is of no farther corsequence and advantage, than as accompanied with inward discerning of the Lord's body, or the design of the ordinance; and a feeding, by faith and love and hope, on Christ, as the bread of life and Saviour of souls. Who then are the true church and people of God? Why, all, of every class, who believe in Christ to the regeneration and salvation of the soul, who love him in sincerity, who are of the same mind and temper with him, who do not live to themselves, but love and live to God and their fellow.

creatures."

Mr. T. shews, in the second place, why, to such individuals, the Divine Omnipotence becomes a theme of joy and praise. Such it is, because the great interests of the church are absolutely secure. Under this head, he asks and resolves another question :

What are the great interests of the church? Not the prosperity of any particular party or community, as such; not the prosperity of the Church of Rome, or of England, or of Geneva, or of Scotland, or of Dissenting congregations, separately considered: the great interests of the church might flourish, though any or all of these, as to the external form of them, were perished and forgotten. Not the prosperity of pontiffs, of forms and ceremonies, of inquisitious and spiritual courts, of dictators and lords over conscience: the interests of the church are very different from all these. Not the spread of the sentiments of any particular person; as Luther, or Calvin, Arius, or Socinus, Arminius, or Baxter: the interests of the church might flourish, though these names were all abolished and buried in oblivion. The real interest of the church lies in the reign of pure scriptural truth and love, righteousness and grace, in the minds, tempers and lives of men.

So far as this is the case, and no farther, does the church flourish."

The Omnipotence of God, moreover, is a subject of joy and praise to the church, because all truly humble and sincere endeavours to promote the true interests of Christ must prosper ; and because the spiritual and everlasting welfare of every individual soul, is as perfectly easy to the Divine Being as the general prosperity of the church at large.

As to the inquiry, Where and how should be expressed-Mr. T. answers it is desirable that this joy and praise -publicly and unitedly, evangelically, perpetually and eternally. And, for the improvement of his subject, he observes, "What a capital point it is to be the objects of the gracious omnipotence of God! How groundless and unreasonable are all unbelief and despondency respecting the real interests of Christ's church and people! What reason have we to admire and be thankful, if God has made us witnesses, in any measure, of his power in his church!" On the second of these remarks he thus enlarges :

"Those, of whatever denomination and description, who are much disposed to be alarmed, and cry out, The church is in danger! The church is in danger! strongly insinuate a consciousness that their church, whatever it be, is not the church of Christ; for that never is in danger nor can be: it is the church of the living, Omnipotent God: it is founded upon a rock, and the gates of hell shall not prevail against it.' And all churches that are not a part of this church, are in danger, and ought to be in danger, however propped up by civil magistrates, by emoluments, by pompous worship, and outward splendour. They must fall at last, in proportion as the pure church of Christ prospers: Every plant, (said our Lord,) which my heavenly Father hath not planted, shall be rooted up.' Amen, say all the true friends of the church of Christ."

The title of the Third Sermon is, "The Richness and Beauty of the Vegetable World, an Argument for of Rational Beings;" the text being Providential Interpositions in Behalf Matt. vi. 28-30.

Our Lord's hint in this passage, may be illustrated by a general view of nature, and by a minute and particular attention to any of its specific productions. Jesus Christ intimates,