federal head was restored to the possibility of obtaining salvation, through faith in the Redeemer. And in this restoration, _all_ the seminal generations of men were included. Their possible and prospective existence was restored; and their personal and active existence secured. And with this also, the possibility of salvation was secured to all. To such as never come to a personally responsible age, this salvation was secured unconditionally by Christ; to _all_ those who arrived to the age of accountability, salvation was made possible, on equal and impartial conditions. Thus, while on our principle, there is not the slightest ground for a charge of partiality; on the Calvinistic principle, the charge seems to lie with all its weight. It makes God, in the worst sense of the terms, _partial, and a respecter of persons_. 4. This doctrine is objectionable, because, contrary to express and repeated passages of Scripture, it necessarily limits the atonement. It will surely not be expected, that we should attempt to prove that Christ "tasted death for every man"--that he "gave himself a ransom for all"--that he "died for all"--that he became "a propitiation for the sins of the whole world"--because, these are so many express Scripture propositions, and rest directly on the authority of God. And while these stand, the doctrine of particular and unconditional election must fall, for the two doctrines are incompatible. That particular election and partial redemption must stand or fall together, has been acknowledged, and is still maintained by most Calvinists; and therefore they have endeavoured to explain away those passages, which so clearly declare that "Christ died for all." But in this work they have found so many difficulties, that others, and among them most of the Calvinistic clergy in New-England, have acknowledged a general redemption, and have undertaken to reconcile with it the doctrine of particular election and reprobation. But this reconciliation is as difficult as the other. To say nothing now of the utter uselessness of making an atonement for the reprobates, unless for the purpose of making their unavoidable damnation more aggravated, we would ask, What is the object of the atonement? Let these very Calvinists themselves answer. They tell us, that its object was, to open the way, by which it might be possible for sinners to be saved. But has the atonement made it possible for the reprobates to be saved? If so, then perhaps they will be saved, and therefore the idea of unconditional election and reprobation is false. But if the atonement has only made it possible for the elect to be saved, then it was made only for the elect. Let the supporters of this system choose which horn of this dilemma they please; either will destroy their doctrine. For as it is absurd to talk about redeeming grace and Gospel provisions, _sufficient_ to save those who are eternally and effectually excluded