from these blessings, so it is idle to talk about a redemption for _all_, which includes provisions sufficient only to save the _elect_. Not even the fiction of a _natural ability_ in all men to serve God and get to heaven, will help this difficulty. For allowing, in the argument, that the reprobates have ability to serve God and gain heaven, without grace, and in spite of God's decree, still, as this is called a _natural_ ability, it is plain it is not the fruit of the atonement. It is equally irrelevant to argue that the atonement may be said to be universal, because it contains enough to save the whole world, if they would or could embrace it, and it is only their excessive depravity which renders it impossible for them to receive the atonement. For this is the same as to say, that a physician has an efficient remedy to heal his patient, only he is so sick he cannot take it. This excessive weakness is that for which the physician should prescribe, and to which the medicine should be applied. And if it does not come to this it is no medicine for this case. So the atonement, if it is not a remedy for man's extreme depravity, it is no provision for him. If it does not give a gracious power to all sinners to embrace salvation, it has accomplished nothing for the depraved reprobate. Since, therefore, according to Calvinism, the atonement provides for the reprobate neither natural nor moral ability to serve God, nor makes it possible for him to be saved, it follows, that the atonement is made only for the elect. But as this is contrary to the word of God, the doctrine that leads to this conclusion must be false. 5. If time would permit, I might here notice at some length several objections to this doctrine:--Such as that it takes away all motives to repentance, by giving the sinner just cause to say, "If I am to be saved, I shall be, do what I may; and if I am to be damned, I must be, do what I can;"--it leads to the idea of infant damnation--it weakens the zeal and paralyzes The efforts of devotion and benevolence--it destroys the end of punishment, the original design of which was to prevent sin, but which, according to this doctrine, was designed merely for the glory of God; and sin was ordained for the purpose of giving God an opportunity of glorifying himself in punishing it. These and others might be dwelt upon with effect; but passing them all, I hasten to the conclusion of my arguments, by urging only one more objection to the system I am opposing.