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 at the foundation of the Arminian doctrine of _ability_ and _grace_, are not only calculated to destroy the energies of the Church, and unhinge the institutions of society, as I have endeavored to show, but they go still further; they enter the Christian's closet, and destroy the life and soul of his private devotions. They are calculated to dry up every fountain, and destroy every spring of religious feeling and action." (p. 86.) Again: "Arminians are without any consistent and harmonious system of doctrine. It is true that, on speaking of the doctrines of those who hold to Arminian sentiments, we are in the habit of using the word _system_, but it is only as a matter of convenience and courtesy. Some of those doctrines may sustain a logical connection with others--such as the doctrine of falling from grace, and the denial of divine efficiency in conversion and sanctification --but Arminianism, as a whole, is a coat of many colors, that has been patched and pieced since the days of Pelagius, according to the taste and caprice of the man that wears it." (p. 156.)