Deity. He wants justice, or he wants the power, or the will to do good
and be just. That a future state of rewards and punishments may however
exist without a Deity, you, Dr. Priestley, allow to be no impossibility.
It may indeed be argued with apparent justness, that a principle of
reviviscence may as well be admitted as a principle of production in
the first instance: and as to rewards and punishments, judgement may be
rendered, as well as now, by Beings less than Deities. For my part I
firmly wish for such a future state, and though I cannot firmly believe
it, I am resolved to live as if such a state were to ensue. This seems,
I own, like doubting, and doubting may be said to be a miserable state
of anxiety. "Better be confident than unhinged; better confide in
ignorance than have no fixed system." So it may be argued; but I think
the result will be as people feel. Those who do not feel bold enough,
to be satisfied with their own thoughts, may abandon them and adopt the
thoughts of others. For my part I am content with my own; and not the
less so because they do not end in certainty upon matters, from the
nature of them, beyond the complete reach of human intelligence.

There is nothing in fact important to human nature but happiness, which
is or ought to be the end or aim of our being. I mean self-happiness;
but fortunately for mankind, such is by nature our construction, that
we cannot individually be happy unless we join also in promoting the
happiness of others. Should immorality, timidity or other base
principles arise from atheism it tends immediately, I will own, to the
unhappiness of mankind. If it is asked me, "why am I honest and
honourable?" I answer, because of the satisfaction I have in being so.
"Do all people receive that satisfaction?" No, many who are ill
educated, ill-exampled and perverted, do not. I do, that is enough for
me. In short, I am well constructed, and I feel I can therefore act an
honest and honourable part without any religious motive. Did I