What you say on this subject, indicates that you did not understand me to infer the validity of the apostles' testimony concerning a future state, from any higher authority than their simple honesty unconnected with the other part of the argument, which was as plainly set forth in my former communication as you will now find it in this.
6th. You suppose that arguments equally energetic, and equally conclusive might be drawn from our feelings, against, as in favour of the necessity of divine revelation.
Though I am not of your opinion, yet I am disposed to think that desires very fervent may in some instances exercise the human heart against the knowledge of divine truth. But, sir, this is the effect of moral disease, not of a sound mind. A foul stomach will nauseate at the sight of wholesome food; distempered eyes are rendered painful by the rays of light; one whose deeds are evil loves darkness for this very reason. Now that people affected with these infirmities should be exercised with fervent desires to avoid what gives them uneasiness is surely very natural; but that a person in health and having good exercise should loathe that which is good and nourishing, that one who has sound eyes should dislike the enlivening beams of the sun, or that one whose works are wrought in God, should love darkness rather than light is not reasonable.
You are cautioned against supposing that these remarks are designed to be applied to yourself, for I bear you record that your exertions and assiduity for the attainment of true knowledge have been laudable, and worthy of imitation. But all this only proves to me that your reasoning is unnatural, and that no man would be more rejoiced to know the truth of divine revelation than yourself.
7th. That a person who does not even desire a future existence should realize the goodness of the divine Being, and feel truly grateful for all enjoyments does not stand in a clear light in my mind. I cannot conceive that it is possible that any thing could remove a desire to exist in the future, except a very strong fear that that state would be awfully miserable. To be thankful to God, and to rejoice in his goodness, and at the same time feel no desire to continue in the enjoyment of such favour is to me a complete solecism, which sufficiently refutes itself.