Lexington, Ky., August 7, 1843. Elder Brown-Your proposition to publish immediately our correspondence touching the contemplated discussion, without note or comment, has been duly considered. In the first place, it is unusual to publish such correspondence before the debate is published. In the second place, not having the correspondence with me, and believing that the representations in your letter of the 3d inst. are not in exact accordance with it, I could not consent to its publication till I have examined it. And in the third place, that those who may assemble to hear the discussion may hear with candor and impartiality, it is, in my judgment, better that they should not read the correspondence till they have heard the discussion. For the above reasons, I cannot consent to the proposition to publish at this time. I expect to meet you to-day, at the time and place appointed. Respectfully, A. CAMPBELL. PRELIMINARIES. REFORMED CHURCH, LEXINGTON, Kentucky, This being the time and place appointed for a commencement of the discussion between the Rev. Alexander Campbell, of Bethany, Virginia, and the Rev. Nathan L. Rice, of Paris, Kentucky: the president, moderators, debators, stenographers, committees, and an audience of some two thousand persons, having, in pursuance of previous notice, assembled on this interesting occasion; and a copy of the programme, presenting the points at issue, having been placed in the hands of the moderators, the Honorable Henry Clay, president of the board, rose and remarked as follows: It is presumed that the object for which this assembly is now convened, is known to every person in attendance. I understand, that the gentlemen who are to discuss the highly interesting topics, embraced in this printed programme, are now prepared to proceed to the discussion. Before they do so, however, on an occasion so grave, so interesting, and one in which there should be perfect order, it is proper to observe, that it is the prevailing usage every where; it is according to the sense of religion, with which this subject is so intimately connected, that there should be no confusion: and I trust, there will be a preservation of order, and undivided attention during the whole progress of the debate. In the mean time, one of the clergymen present is prepared to invoke the blessing of heaven. Whereupon, the Rev. Joseph Bullock being called upon, arose and prayed as follows: O, thou Great and Eternal God, who art the Creator, the Preserver, and the Governor of the universe, we desire this morning to look up to thee for thy blessing to rest upon us. We pray that we may be under the guidance of thy Holy Spirit; and that thou wouldst enable us, while assembled together, to give heed to the discussion, which is about to take place in our hearing. We pray that all may have a sincere desire to know the truth and when the truth is proclaimed, we pray that we may be enabled to receive it in the love of it, and that it may spring up and bring forth fruit unto eternal life. Our Father, we pray that our meeting may not be in vain, but that much good may be done in the name of thy Son. May the cause of truth, and of righteousness, and of holiness, be advanced. And may the discussion which is now being entered upon, be followed by great and manifold blessings, not only to the assembly now present, but to those who may attend from time to time. Especially, may those engaged in this discussion be guided by that wisdom which cometh down from above; which is first pure, then peaceable, gentle, and easy to be entreated; full of mercy and good fruits; without partiality, and without hypocrisy. We beseech thee, our Father, to keep us all from error and delusion, and guide us in the right path-in that straight and narrow path which leads to heaven and to God. Wilt thou be with us all, not only while assembled here, but be our guide and our support through all the journey of life; and when we come to lie down upon our beds of death, grant unto us the unspeakable consolations of thy gospel, and finally receive us all into thy kingdom above, to dwell with thee through ceaseless ages of eternity. We ask for Christ, our Redeemer's sake. Amen. RULES OF DISCUSSION. 1. The debate shall commence on Wednesday, 15th November. 2. To be held in the Reform Church. 3. Judge Robertson, selected by Mr. Rice, as moderator. Col. Speed Smith, selected by Mr. Campbell. And agreed that these two shall select a president-moderator. In case of either of the above named gentlemen declining to act, Judge Breck was selected by Mr. Rice, as alternate to Judge Robertson-and Col. Caperton as alternate to Col. Speed Smith. 4. In the opening of each new subject, the affirmant shall occupy one hour, and the respondent the same time; and each thereafter half hour alternately to the termination of each subject. The debate shall commence at 10 o'clock, A. M., and continue until 2 o'clock, P. M., unless hereafter changed. 5. On the final negative no new matter shall be introduced 6. The propositions for discussion are the following: I. The immersion in water of a proper subject, into the name of the Father, the Son, and the Holy Spirit, is the one, only apostolic or christian baptism. Mr. Campbell affirms-Mr. Rice denies. II. The infant of a believing parent is a scriptural subject of baptism. Mr. Rice affirms-Mr. Campbell denies. III. Christian baptism is for the remission of past sins. Mr. Campbell affirms-Mr. Rice denies. IV. Baptism is to be administered only by a bishop or ordained presbyter. Mr. Rice affirms-Mr. Campbell denies. V. In conversion and sanctification, the Spirit of God operates on persons only through the word of truth. Mr. Campbell affirms-Mr. Rice denies. VI. Human creeds, as bonds of union and communion, are necessarily heretical and schismatical. Mr. Campbell affirms-Mr. Rice denies. 6. No question shall be discussed more than three days, unless by agreement of parties. 7. Each debatant shall furnish a stenographer. 8. It shall be the privilege of the debaters to make any verbal or grammatical changes in the stenographer's report, that shall not alter the state of the argument, or change any fact. 9. The nett available amount, resulting from the publication, shall be equally divided between the two American Bible Societies. 10. This discussion shall be conducted in the presence of Dr. Fishback, President Shannon, John Smith, and A. Raines, on the part of the Reformation; and President Young, James K. Burch, J. F. Price, and John H. Brown, on the part of Presbyterianism. 11. The debatants agree to adopt as "rules of decorum" those found in Hedges' Logic, p. 159, to-wit: RULE 1. The terms in which the question in debate is expressed, and the point at issue, should be clearly defined, that there could be no misunderstanding respecting them. RULE 2. The parties should mutually consider each other as standing on a footing of equality, in respect to the subject in debate. Each should regard the other as possessing equal talents, knowledge, and a desire for truth with himself; and that it is possible, therefore, that he may be in the wrong, and his adversary in the right. RULE 3. All expressions which are unmeaning, or without effect in regard to the subject in debate, should be strictly avoided. RULE 4. Personal reflections on an adversary should, in no instance, be indulged. RULE 5. The consequences of any doctrine are not to be charged on him who maintains it, unless he expressly avows them. RULE 6. As truth, and not victory, is the professed object of controversy, whatever proofs may be advanced, on either side, should be examined with fairness and candor; and any attempt to answer an adversary by arts of sophistry, or to lessen the force of his reasoning by wit, cavilling or ridi-cule, is a violation of the rules of honorable controversy. [Signed.] A. CAMPBELL. N. L. RICE DEBATE ON CHRISTIAN BAPTISM. Wednesday, Nov. 15, 1843-10 o'clock, A. M. [MR. CAMPBELL'S OPENING ADDRESS.] MR. PRESIDENT,-I feel myself peculiarly happy in being specially called, in the good providence of God, to appear before you, sir, and your honorable associates, in the midst of this great community, to act an humble part in that long-protracted controversy, commenced more than three centuries ago, when the Genius of Protestantism first propounded to Europe and the world the momentous and prolific questions, Is the Bible an intelligent document? Is it a book to be read by all the people? Does it fully contain and clearly reveal the whole duty and happiness of man? The bold and intrepid Luther promptly responded in the affirmative; and immediately a numerous host gave in their adhesion, seconded his efforts, erected their standard, unfurled their banners, and rallied under the sublime motto, The Bible, the whole Bible, and nothing but the Bible is the religion of Protestants. The pope, his cardinals, and his lordly prelates, heard, with a scornful and indignant smile, this bold and comprehensive declaration of independence. Little did his Roman holiness, Leo X., and the lions around him imagine what mighty revolutions of empire, civil and ecclesiastical, were concealed under those symbols. No one, indeed, then living, comprehended that motto in all its amplitude. None saw that the regeneration of a world was in it. None anticipated the mighty impetus it was about to impart to the human mind, to the cause of human government, to the advancement of civilization, to the eternal redemption of the world from ignorance, error, and crime. It was not merely a renunciation of popery-of all sorts of popery, ecclesiastical and political; it was not merely a renunciation of despotism, of tyranny, of anarchy, of misrule, of every species of cruelty and oppression on account of opinions, on account of human traditions or political interests; it asserted the rights of man-liberty of thought, liberty of speech, and liberty of action. It asserted that God had no vicegerent on earth, no representative amongst men; that he alone is Lord of the conscience. From that moment to the present the march of mind has been onward and upward. The mighty spell that had for ages held all Christendom in abject slavery to kings and priests, those demigods of human admiration and worship, began to be broken. Opinions held sacred from times immemorial began to be discussed; learning awoke from the slumber of centuries; science assumed her proper rank; the arts, both useful and ornamental, began to be cultivated with new vigor; and Protestant society, at least, laid aside the austere sanctimoniousness of a religious grimace, put off the cowl of superstition, and appeared in the more pleasing costume of an open countenance, a smiling face, a generous heart and a more spiritual devotion. Still, however, all error was not detected, discussed, and repudiated. The human mind, like the human body, takes but one short step at a time; and that step rather indicates the decrepitude and feebleness of age than the vigor and energy of youth. Unfortunately, Protestantism soon obtained favor at court, and immediately mounted the throne of the greatest empire in the world: and in doing this, she had to retain so many of the traditions and doctrines of the fathers as secured the favor of kings and princes, and flattered the pretensions of bishops, archbishops and their dependents, who in affection were wedded to Rome; whilst they abjured her power merely because it eclipsed and diminished their own. The leaven of popery, sir, still works in both church and state. The hierarchies of England, Scotland, and Protestant Germany, alas! too fully substantiate the allegation. Oxford is not the only university, nor her tracts the only documents which show a professed sympathy with some of the bolder attributes and views of the Papal power. That sympathy is clearly evinced on the continents of Europe and America; and what strange involutions and evolutions may yet farther characterize its movements, the pages of the future alone can disclose. The power of Protestantism in some important points of view is comparatively feeble-greatly feeble. Its strength lies in the leading truths of the system. Its feebleness is wholly owing to errors long cherished, and still sought to be maintained as fundamental truths, by many of its warmest friends and admirers. These errors make parties. For, while truth is essentially attractive and conservative, error is necessarily repellant and divisive. Numerous as the sects, that have impaired the Protestant influence and power, are the errors that have generated them. Every party has its truth, and, probably, its error too. For, even when truth makes a party, error not only occasions it, but infuses itself into the system. Good and wise men, of all parties, are turning their attention more and more to the causes and occasions of schism; and that, too, from an ardent wish to fathom the occult causes of so much discord amongst brethren; in the hope, too, of discovering some grand scheme of union and fraternal co-operation in the cause of our common christianity. The last century terminated with the downfall of consolidated Atheism in France, after a reign of terror, the darkest and most desolating on the rolls of time. All Europe stood aghast at the awful spectacle, and saw in it developments of the tendencies of sectarian discords, that suggested to the reflecting and intelligent, the necessity of some very important changes in the social system. One of the results was, that the present century was ushered in with the formation of one grand Bible society, composed of various denominations, cherishing the truly magnanimous and splendid scheme of giving the Bible, without note or comment, to the whole family of man; so that every man might read in his own language the wonderful works of God. This truly benignant scheme has, in various ways, already contributed greatly to the introduction of a brighter and a better era. The project of divesting the margin of the sacred writings of prophets and apostles of |