In relation to a number of scriptures which you have quoted, seemingly with a design to illustrate the foregoing subject, I can only say, that if any or all those passages relate at all to the subject, _that relation_ is out of my sight. And I can truly say, that I am glad that there is nothing, in any part of the scripture, so contrary to good sense and reason as to support the notion that God is an enemy to the works of his own hands. I believe, sir, if I prove from scripture that God designed death for the good of mankind, it must be considered a substantial support of what you wish to oppose; and will also be considered as placing the scripture doctrine on the most reasonable principle. 1st. I will show that death is not a token of God's enmity towards mankind. As a proof of this, see Rom. viii. 38, 39, "For I am persuaded, that neither _death_, nor _life_, nor _angels_, nor _principalities_, nor _powers_, nor _things present_, nor _things to come_, nor _height_, nor _depth_, nor _any other creature_ shall be able to separate us from the _love_ of God which is _in Christ Jesus our Lord_." This passage is a full and positive proof that neither _death_ nor any thing else, is a token of God's enmity to mankind. 2d. I will now show that _death_ was designed by God for the _good_ of men. Which to do, I must learn of Jesus. He is the truth. Was his _death_ designed, by the eternal Father, for the good of mankind, or not? Was his death a token of God's love to the world, or was it a token of his enmity? See Rom. v. 8, "But God _commendeth_ his _love_ towards us in that while we were yet sinners Christ died for us." This same apostle, believing in Christ, who, he says, was delivered for our offences, and was raised again for our justification, in a short, but comprehensive inventory of the things which are ours, has placed _death_ among them. See 1 Cor. iii. 21, 22, 23, "Therefore, let no man glory in men: for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or _death_, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's." Again, he says, to the Phil. i. 21, "For me to live is Christ, and to _die_ is _gain_." Nothing appears more evident than that the death of Christ was designed for the good of mankind; and as he is the head of every man, so his death is considered, in the scriptures, a gracious benefit to every man; as the apostle expresses it, "That he, by the grace of God, should taste _death_ for every man." And again, "As in Adam all die, even so in Christ, shall all be made alive." Who can impartially consider those scriptures and suppose that God designed _death_ for a damage to mankind? I view _death_, sir, as an appointment of God, a friendly messenger, sent to dissolve a tabernacle of corruption and vanity, at the dissolution of which, "the dust returns to the earth as it was, and the spirit unto God who gave it."