These passages you say contradict those which I make use of to prove Universal Salvation, if we understand those which I thus use in a literal sense, as they are expressed. I will state one passage only as an example, which I have before quoted. Rom. v. 18, "Therefore, as by the offence of one, judgment came upon all men unto condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life." Nothing can be said on the above text which can tend to make its meaning more plain than it is, if its most natural sense be the true sense. This, sir, I presume, you will allow: Now let us look for a contradiction of this text in the passages which you quoted. "He that believeth and is baptised shall be saved, and he that believeth not shall be damned." I ask how long the unbeliever will be damned? Answer--As long as he is an unbeliever, and no longer, according to the text. Is there any expression in the text, or context that even intimates that any will remain eternally in unbelief? No. Where is the contradiction then? There is none. The passage which you quote from the 25th of Mat. says, "And these shall _go_ away into everlasting punishment, but the righteous into life eternal." As the word everlasting is very frequently used in the scriptures to signify ages and dispensations, is there any certainty that it has not such a meaning in this place? Answer: No. Where is the contradiction then? There is none. The very expression "_punishment_" shows plainly that what is inflicted is designed as an emendation of the punished. I have shown in a late publication,[11] that it is in direct violation of the words of Christ, to explain the above text to signify a punishment in another state of existence; and yet, if we were under the necessity of understanding it so, it would fall after all infinitely short of proving that, at some period known to a merciful God, all men will not be justified unto life.--Therefore no contradiction can be found. The passage which speaks of those who should die in their sins will fall equally short of contradicting the testimony of Universal Justification. I will ask in the first place, whether a man's being _dead_ in _sin_ render it impossible for him to be quickened unto life by the spirit of God? See a passage which you quote, "You hath he quickened who were _dead_ in _trespasses_ and _sins_." If those who are _dead_ in _trespasses_ and _sins_ can be _quickened_ according to this passage, what is the reason that those Jews to whom Christ spake can never be _quickened_? You must see, sir, that the passage which you quote refutes your notion about this contradiction. You will say that Christ told the Jews "whither I go ye cannot come," but you cannot but remember that he said the same thing to his own disciples. "As I said unto the Jews so I say unto you, whither I go ye cannot come;" and afterwards explains himself to mean that they could not come immediately.--Let us now turn this subject round and ask how the text quoted from Romans can be true if your notion of endless misery be granted to be the true meaning of the passages you quote? Will you undertake to say that men who are justified unto life by the righteousness of Christ will remain endlessly in a state of death and condemnation? If you do not feel competent to the task of maintaining such palpable contradiction, why would it not be doing yourself a kindness just to examine that _soul chilling_ and _heaven dishonouring doctrine_ of _endless, unmerciful punishment_! One moment's examination of such an idea when brought in sight of the fountain which is opened for the house of David and the inhabitants of Jerusalem to wash in from sin and uncleanness would abolish it forever. I acknowledge, sir, that my five particulars do not comprehend every particular of your letter; nor have I attended to all which they do comprehend so extensively as I would if I could suppose it necessary; but as you were in hopes of receiving nothing, it is not to be expected that you will find fault because there is no more.