by erroneous
education, or prejudice, or passion, or depravity in any form--
there will be a strict congeniality, so that truth will be
preferred to error. But this doctrine implies that one set of
minds will, under the same circumstances, from their peculiar
natural constitution, prefer the truth, and another set reject
it. It is obviously of very dangerous practical tendency. While
the Calvinist may refer to it to account for his being a
Calvinist, and the Arminian to account for his being an Arminian,
the infidel may claim that it is from the same cause that he is
an infidel. His rejecting the Bible is the natural inevitable
result of the peculiar mental constitution which God gave him.

Mr. Barnes tells us that Calvinism does not appeal to passion;
but, if I am not very greatly mistaken, and you may judge whether
I am or not, its advocates appeal very significantly to pride of
intellect. It offers gross flattery as the price of adhesion and
support. What else can be inferred from the passages which I have
quoted, than that by becoming Calvinists you will class
yourselves with minds of a superior structure, and with the
educated and cultivated, and will occupy an elevation from which
you can look down upon the less favored Arminians?

A writer in the New School _Quarterly Review_ has this remark:
"Our physical frame could about as well be erect, and adapted for
its purposes without a backbone, as piety be complete without
Calvinism." (Vol. i. No. I. p. 19.)

The Rev. Mr. Lowry, in his _Search for Truth_, claims that "the
doctrine of human depravity--the complete ruin of man--the
justice of his condemnation--the legal or covenant relation of
Adam and his posterity--the necessity of an atonement--and its
vicarious nature," "belong exclusively to the Calvinistic
system." He admits that the "Arminian often makes use of the same
phraseology as the Calvinist," but then he rejects the "proper
and scriptural sense." "The Arminian," he says, "attempts to
connect with his system the doctrine of a vicarious atonement,
because the phrase is a popular one, and he cannot well do
without it; but when we come to examine its meaning, we find that
lie has no claim to it whatever. He may hold on to the name, but
nothing more. The substance is as different from the view which
forms a part of his creed, as a city on the Atlantic coast
differs from a small village in the backwoods." (pp. 55, 56.)

Again: "The principles which lie a