THE LAWS OF THE DISCUSSION.

Preliminary arrangements respecting the management and publication of a Debate upon the Evidences of Christianity, between Robert Owen and Alexander Campbell, to be held at Cincinnati, Ohio.

1. That the parties upon the day aforesaid, and during the continuance of the said investigation, commence each day at 9 o'clock, A. M., intermit at 12, recommence at 3, P. M., and continue until the parties agree to adjourn.

2. That the propositions proposed to be defended by the former, and refuted by the latter, be fairly and fully discussed, as stated in Mr. Owen's challenge to the clergy in New Orleans, as already before the public, till each of the parties be satisfied that he has nothing new to offer.

3. That Robert Owen opens the discussion, and Alexander Campbell closes it.

4. That each of the parties shall speak alternately half an hour, without interruption, if he choose to occupy so much time; but it shall be quite optional with him whether he occupy so much time in each address, and that neither party be at liberty to transcend this space without permission of the Moderators.

5. That the aforesaid debate be conducted throughout with the usual decorum and fairness of investigation necessary to the discovery of truth, under the superintendance of a board of Moderators, seven - in number, of which each of the parties shall choose three, and these jointly shall choose a seventh. Any three of these, one on each side, being present, shall constitute a quorum.

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6. That Charles H. Sims, Esq., be appointed to engross and report the said debate, and to furnish the parties with one fair copy in the space of three months after the close of the said debate. which, the parties agree to remunerate him on the delivery of the said copy for publication.

7. With regard to the publication of this discussion, it is agreed between the parties that the report made by Charles H. Sims, Esq., stenographer, shall be published jointly by the parties, they being at equal expense in obtaining the said report, and for all the materials, workmanship, and labour necessary to the publication, distribution, and sale of the said debate; and that, as Robert Owen cannot superintend the publication of the work, the correcting of the press, binding, and the delivery of the work, owing to his public arrangements for

the ensuing year, it is agreed that Alexander Campbell shall superintend the publication of the work, the correcting of the press, binding, and the delivery of the work; being held responsible to Robert Owen and the public for the correctness and exactitude with which he shall conform to the report furnished by the aforesaid Charles H. Sims. Which report, when submitted to the revision of the parties, shall be lodged, for safe-keeping and for comparison, with the publication in the hands of the clerk of the county, wherein the publication from the press shall be issued. It is also agreed, that the profits and losses accruing from the publication and sale of the first edition shall be equally divided between the parties.

It is agreed between the parties, that after the sale of the first edition, if it should appear eligible to the parties to publish a second edition, or a third edition, it shall be proposed by Robert Owen or his agent to Alexander Campbell, or by Alexander Campbell to Robert Owen, or his agent, for his concurrence; and that if there should be a concurrence in their views relative to the expediency of such editions, then they shall be undertaken upon the same terms and conditions proposed for the first; but if there should not be a concurrence in the expediency of such republications, then either of the parties, as the case may be, shall be at liberty, at his own risk, and upon his own responsibility, to publish any edition or editions of the work he may deem expedient; the copy-right for the work being so secured as to secure to the parties such an arrangement.

ROBERT OWEN,

ALEXANDER CAMPBELL.

IN PRESENCE OF

JOHN SMITH,

THOMAS CAMPBELL.

The last article has been annulled by a subsequent stipulation between the parties.

DEBATE

ON THE

EVIDENCES OF CHRISTIANITY.

CINCINNATI, Monday, April 13th, 1829.

MR. OWEN rose and said

Gentlemen Moderators,

It is necessary on my part to explain the cause of the present meeting.

After much reading and calm reflection early in life, and after extensive personal, and, in many instances, confidential communications with the leading characters of the present times, I was deeply impressed with the conviction, that all societies of men have been formed on a misapprehension of the primary laws of human nature, and that this error has produced disappointment, and almost every kind of misery.

I was also equally convinced, that the real nature of man is adapted, when rightly directed, to attain high physical, intellectual, and moral excellence, and to derive from each of these faculties, a large share of happiness, or of varied enjoyment.

I was, in consequence, impressed with the belief, that I could not perform a greater service to mankind, than to endeavour to relieve them from this grievous error and evil. I made arrangements to apply all my faculties to discover the means by which it could be effected. For this purpose, I instituted experiments in England and Scotland, to try the effects of some of these new principles in practice. I published preliminary remarks on the subject, and submitted them to the civilized governments of Europe and America. I visited various foreign countries, that I might communicate, personally, with the leading minds in each; and I presented an explanatory memorial to the congress of sovereigns, and their ministers, at Aix la Chapel, in 1818.

I held public meetings in Great Britain, Ireland, and the United States; and I widely circulated these proceedings in every part of the world where the English language is known.

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Finding that these practical experiments exceeded my most sanguine expectations, and that the most experienced, enlightened, and comprehensive minds, when confidentially applied to, admitted the truth of the principles which I placed before them; and doubted only, if the period had arrived when ignorance could be so far removed as to admit of their immediate introduction into practice. I applied myself to discover the best means by which these all-important truths might be taught, and all prejudices removed, without producing the evils arising from sudden and extensive revolutions.

To effect these objects, I felt it was necessary to be governed, through my whole course, as far as times and circumstances would admit, by the laws of nature, which appeared to me correctly true in principle, and beautiful and beneficial for practice.

I, therefore, placed these truths gradually before the public, sometimes in one form, and sometimes in another; but always in the least offensive manner I could devise.

When parties, whose prejudices were by these means aroused, became angry, and reviled, as it was natural for them to do, not understanding my object, I could not be angry and displeased with them, and therefore reviled not again; but I calmly put forth more and more of these truths, that ultimately all of them might be understood.

When the partisans of political parties fully expected I would unite with them in opposition to some part of the existing order of things, I could not join in their measures, knowing that they saw but a small part of the evil, which they fruitlessly, yet often honestly, endeavoured to remove, and consequently erred in the means of attaining their object.

With my views, I could belong to no party, because, in many things, I was opposed to all. Yet I freely conversed and associated with all classes, sects, and characters; and it was interesting and instructive to discover the various impressions which were made on individuals belonging to all parties, by the principles which I advocated. To many, according to their prejudices, I appeared a demon of darkness, or, as some of them said, I "was worse than the devil;" while, to others, I seemed an angel of light, or, "the best man the world ever saw;" and, of course, of every gradation between these

extremes.

Amidst these conflicting feelings, I pursued the "even tenor of my way," and turned not from the great object I had in view, either to the right hand or to the left.

I thus proceeded, step by step, until the most important laws of our nature were unfolded; for I early perceived that a knowledge of these laws would soon unveil the three most formidable prejudices that ignorance of these laws had made almost universal.

These prejudices, arising from early education, are district religions in opposition to these divine laws, indissoluble marriages, and unnecessary private property.

Yet the prejudices produced by education, on each of these sub