My article was devoted chiefly to these last, particularly a wrong use of the Greek article, and the rejection of an important word, when it conflicted with their views, though they often employ it at other times. I say with the fullest confidence that the doctrine of eternal punishment is not in the Hebrew and Greek Scriptures. It came into the church chiefly with converts who had believed it before their conversion, and continued to believe it by a misconstruction of the Scriptures. THE SON OF GOD. By not paying particular attention to what I said, my critic has misrepresented me in an important particular; and has repeated the idea a number of times, namely, that I deny the sonship of Jesus Christ. I simply refer to some passages to show the importance of the Greek article, and some of these have the expression, "the Son of God," when they ought to have been rendered "a Son of God," or "a Son of a God" not only because the article is omitted in the Greek, but it is the language of Satan, and of the heathen, and therefore more characteristic than the words _the_ Son of God. The sonship of our Lord has evidence enough, without that of Satan and the heathen, especially as the evangelists have represented them as giving no such testimony. The reference in my article to insanity and suicide was incidental; and whether strictly correct or not, the thousand that have been ruined in this way is a picture sufficiently frightful, and shows that the Christian religion has been greatly misapprehended; for in its purity, it never has, and never can, produce a single case of either insanity or suicide. THEOLOGICAL SEMINARY. Of the six theological seminaries, which I referred to, on the authority of Dr. Edward Beecher, as existing in the early days of the church, I find on further reading that two were not theological seminaries, but "schools of thought," as the doctor afterwards calls them. One of these was in Asia Minor; and there, the annihilation of the wicked was believed and taught. The other was in North Africa; and here, endless punishment was the prevailing belief on the subject of future destiny. The four others were real seminaries, in which the doctrine of the final holiness and happiness of all intelligent beings, after future disciplinary punishment, was inculcated by men as much distinguished for piety and virtue and missionary zeal, as any in the whole church.