derstanding
through ignorance, or grossly misrepresenting it. I read passages
from several, charging us with calumny, defamation, slander, and
even blasphemy.

In view of these charges, often made and reiterated, and widely
spread, with high official sanction, and likely to be repeated
whenever Calvinism is boldly investigated, I deemed it necessary
to show, by numerous quotations, that I do not misrepresent it
when I impute to it the doctrine that God has willed, proposed,
and decreed whatsoever comes to pass, and that, in some way or
other, he brings to pass whatever occurs. For this purpose, I
referred to the acknowledged publications of the Presbyterian,
Congregational, Baptist, and Reformed Dutch Churches. I noted,
particularly, that this doctrine is held by the New School
Presbyterians, because it is supposed by many that they have
abandoned it, and that their rejection of it constitutes one of
the points of difference between them and the Old School.

I also quoted largely to show that earnest efforts are in
progress to exalt Calvinism, and disparage Arminianism and
Arminians.

We now propose to test this dogma of Calvinism by reason and
Scripture. We shall not, at present, enter upon the examination
of the proof-texts, though we hold the Holy Scriptures to be the
ultimate authority on all theological questions, but shall
compare it with acknowledged Scripture principles. And, yet, it
may be very reasonably expected that some attention will be paid
to the passage which, according to custom, has been selected as
presenting the subject of discourse. It is the very first proof
-text adduced by the _Westminster Confession of Faith_, but it
fails to meet the demand made upon it. It does not contain the
doctrine sought to be proved. It does, indeed, assert the
predestination of believers to certain blessings, a point not in
dispute, and also that they are predestinated to these blessings
according to God's purpose; but all this is very far from
teaching that _God has foreordained whatsoever comes to pass_.
The proof is supposed by some to be contained in the remaining
portion of the passage--"who worketh all things," &c. But we must
take the entire expression of the apostle in order to get his
meaning, "who worketh all things after the counsel of his own
will." By this he means to say, merely, that, in whatever God
does towards men or angels, he is uncontrolled. He carries out
his own free purposes. He does not