"Mankind, if ever, are very seldom made unhappy and wretched in consequence of doubting the existence of a future state. Thousands, no doubt, think they should be wretched in this condition: but, although I have been acquainted with a number of this description, I never saw one made unhappy in consequence. It is the _fear of endless misery_ which produces so much wretchedness in the world.--This idea, it is true, beggars all description! It produces that fear which hath torment. It disturbs the brain; destroys the mental faculties; and, by distracting the imagination, fills the soul with horror! It is infinitely more to be dreaded than _endless death_! But what fear or dread can there be in the idea of _endless sleep_? Surely none. People are too apt to confound the idea of the absence of immortality with endless misery, believing this to be the only alternative. This is not correct. Mortality and death are the only opposites to immortality and eternal life. The former I know is true, and yet I am satisfied with knowing, (i. e. for an absolute certainty) nothing further; nevertheless, as I feel truly thankful for my present existence, should I be so happily disappointed as to find all my doubts, founded in error, I trust, as I should be inexpressibly happy, so I should be inexpressibly thankful for a future life." "Yours, &c. A. KNEELAND." * * * * * LETTER VI. _Dear sir, and brother_,--In replying to your seventh number, I propose taking the advantage which you have favoured me with, by the division of your subject. I hope by this, to be able to compress my remarks on your reasoning, and avoid any unnecessary protraction of this epistle. You allow, that a "general view of the whole ground" on which the scriptures seem to rest, would be sufficient to support the truth of divine revelation, were it not for the following considerations. 1. Mankind, in all ages of the world, have been, and still are prone to superstition. 2. It cannot be denied, but that a part of mankind, at least, have believed, and still are believing in miracles and revelations which are spurious. 3. The facts on which revelation is predicated, are unlike every thing of which we have any positive knowledge. If I rightly apprehend your meaning of "the whole ground" in which the scriptures seem to rest, a general view of which would be sufficient to support a belief in revelation, were it not for the three considerations above quoted; it occupies, at least, prophecies concerning a Messiah and the fulfillment of those prophecies by a Messiah, according to the account which we have in the New Testament. As it will serve to circumscribe the bounds of our present reasoning, it is thought best to direct our inquiry to the consideration of the facts recorded in the New Testament, presuming if these be admitted, the prophecies will not be denied.