to infants from sprinkling, or from baptism, we gained, in our first encounter, the strongest of all arguments against his practice.

But as my opponent complains that I have not opened the debate, and as I was compelled to consent to open the debate, contrary to my sense of propriety, or else it appeared we should have had none, as our correspondence will demonstrate; I will proceed to do it in a more formal manner, and as my opponent has been telling us his method of conducting the debate, though he himself has produced no argument as yet, in support of his theses, consequently, on his own principles has not opened it; I will submit my method of procedure in this controversy.

But I will first premise a few things, merely, however, to fix on certain principles to which we may ap-, peal in any matter of doubtful disputation. I have not to consult my opponent on these, as they are already sworn to, or avowed by my opponent. I therefore take that confession of faith which he has solemnly vowed to teach; and vowedto be (according to his belief) the system of doctrine taught in the holy scriptures; and, from it, I will select such general rules as may be pertinent to this discussion.

Presbyterian Confession of faith, chap. i. sec. 7. "All things in scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of scripture, or other, that not only the learned but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them." You will then bear in mind, my friends, that my opponent considers you all competent judges of scripture testimony, in a due use of the ordinary means; and, without any commentator or religious teacher, his confession of faith declares, that, though you were unlearned, you may attain unto a knowledge of the things necessary to be known, believed, and observed for salvation; because all those things are "so

clearly propounded and opened in some place of scrip

ture or other.

In the same confession, and in the same chapter, sec. 9. you will find the following most excellent sentiment. "The infallible rule of interpretation of scripture is the scripture itself; and, therefore, when there is a question about the true and full sense of any scripture which is not manifold, but ONE, it may be searched and known by other places that speak more clearly." This article embraces one of the best rules of interpretation we have seen. The sense of every passage of scripture is ONE, not two, three, or manifold. How many thousands of volumes of sermons, and interpretations of scripture would it send to the flames, or to the moths, if it were duly recognized and acted upon ! There is but ONE meaning in every passage of scrip-. ture, and that one meaning must be always found froin its context. This golden rule of interpretation, recog nized and acted upon, and controversy, about the meaning of scripture, becomes fair and easily managed. To these articles we shall appeal in all matters of disputation about the meaning of scriptures, adduced in this controversy. I feel myself happy to think that my opponent must admit them, or abjure his allegiance to the presbyterian church.

My text will be found in the twenty-eighth chapter of the confession of faith, first verse, and first clause "Baptism is a sacrament of the New Testament, ordained by Jesus Christ." The term sacrament is the only term in our text, on which we shall offer a comment. The term sacrament we shall define first, generally, as signifying, any holy thing; secondly, specially, it signi fies a holy ordinance. Our text, then, as defined reads "Baptism is a holy ordinance of the New Testament, ordained by Jesus Christ." In handling this text polemically, and in proving the propositions contained in our general challenge, we shall observe the following method.

1. We shall go to the New Testament, and not to $*

the Old, to ascertain the nature, design, and subject of this ordinance.

II. We shall appeal to the words of Jesus Christ for the institution of baptism, as our text says, it is an ordinance of Jesus Christ; we shall have nothing to do with Moses in this matter, however useful he may be in others. No doubt our opponent will feel his creed honored, and will acquiesce in our method

as correct.

In proving the points contained in my challenge, I will first prove that, a believer is the only subject of baptism.

In the second place, that immersion is the only bap

tism.

In the third place, that infant baptism, or infant sprinkling is injurious to society, religious and politi.. cal. These points being established, and it necessarily follows, that infant sprinkling is a human tradition and injurious, &c.

In establishing the first point, that a believer is the only subject of baptism, I will, according to my text, appeal exclusively to the New Testament; and reason itself will justify me in this particular; for who would go to the Old Testament to find an ordinance which is not in it,and which belongs exclusively to the New! In the first place, under this head, I will appeal directly to the law of Christ concerning this ordinance of his, which I find in the commission to bap tize. Matt. xxviii. 18-20. Jesus said, "All authority in heaven and in earth is given unto me. Go ye, therefore, and teach all nations, (or make disciples out of all nations) baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you, and lo, I am with you alway unto the end of the world." We shall also read the commission, or law of Christian baptism, as recorded by Mark, xvi. 15, 16. "Goye, into all the world, and preach the Gospel to every creature. He that believeth and is baptized, shall be saved; and he that believeth not shall be damned."

The law of baptism, then, authorises none but disciples or believers to be baptized.

Having now, according to my text, read, the law of baptism, from Him, whose ordinance, the confession says it is; I will in the next place, read the practice of those persons to whom He first gave the law; and who, He said, should be witnesses for Him, in Judea, and Samaria, and to the uttermost parts of the earth. We shall just follow them to Judea, thence to Samaria, and thence to the Gentiles, the uttermost parts of the earth, and see whom they baptized.

To Judea.-In Jerusalem, the metropolis of Judea, we read Acts ii. 41. When Peter preached the Gospel first to the Jews, we are told-" that,they who glad ly received his word were baptized, and the same day there were added unto them about three thousand souls." Thus the Apostles began to act under the law of baptism. They baptized only those who gladly received the Gospel, believed it, or became disciples of Christ.

To Samaria.-Acts viii. 12. "But when they believ ed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women.'

To Ethiopia.-Acts viii. 36. "See," says the Ethiopian Eunuch," here is water, what doth hinder me to be baptized? Philip said, if thou believest, with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." Then,

Philip baptized him.

To the uttermost parts of the earth.-The Gentiles, in Cornelius' house, Acts x. 47. When they believed the Gospel which Peter preached. Peter says,

can any man forbid, water, that these should not be baptized, which have received the Holy Spirit as well as we? And he commanded them to be baptized in

the name of the Lord.

To Philippi.-And when the Lord opened Lydia's heart, we are told, Acts xvi. 14, that she attended unto the things which were spoken of Paul, and then she

was baptized and her household." And, Acts xvi. 31. they said to the Jailer, " believe on the Lord Jesus Christ, and thou shalt be saved, and thy house, and they spake unto him, the word of the Lord, and to all that were in the house. And he took them, the same hour of the night, and washed their stripes, and was baptized he, and all his straightway.

To Corinth.-Acts xviii. 8. "And Crispus the chief ruler of the synagogue believed on the Lord with all his house, and many of the Corinthians hearing, believed, and were baptized."

My time forbids me now to make any remarks upon these testimonies; we see, at the first glance, whom the Apostles baptized, under the law of Christ. Let my opponent now read, in the New Testament, such passages as speak of infants, as subjects of baptism. I give place to him to read the New Testament records of infant baptism.

Mr. Maccalla then arose-I will read you, my friends, an extract from mr. Robinson, the greatest Baptist historian in the world, pages 367, 368. This extract will show you how infant baptism has been attacked, with what reproaches it has been loaded, with what insolence and contempt it has been treated; and it will also exhibit to you what kind of spirit our adversaries possess. It reads thus:

"Soon after the passing of the conventicle-act, à Baptist, named Headach, a man of fortune and repu tation, was accused of having spoken treasonable words by a pretended brother, named John Poulter. Headach was ready to be arraigned at the bar on the oath of Poulter, and of course to lose both his estate and his life, when all on a sudden Poulter disappeared. It was soon found, that Poulter was the son of a butcher in Salisbury; that he was there reputed one of the most debauched and profligate of mankind; that he had turned informer, and had been employed by Dr. Mew, then vice-chancellor of Oxford, and Judge Morton, who used to call him John for the king, to