do what we will, argue against experience. That it must be, yet that it
is not. What must be, will be. If it is not, there is no _must_ in the
case.

It is next said, that virtue gives a better chance for happiness than
vice. This also is but a weak argument for the moral government of the
universe, unless it be for a moral government by chance. Virtue ought
to be the certain and immediate parent of happiness, if a moral
governor existed with an uncontrouled dominion. If virtue tends to
happiness, or has only a better chance of doing so, it is allowed, that
a sensible atheist should hold it right to be virtuous. The latter end
of a righteous man is certainly more likely to be happy than that of an
unrighteous one. But let an atheist be righteous, and he can be as
certain of happiness in his latter end as any other. Let another life
be desirable, as it certainly is, his doubts upon it will not prevent
it. Who could wish an end better or more happy than that of Mr. Hume,
who most indubitably was an atheist. But if an atheist be not so good
as a Theist, Dr. Priestley perhaps, will allow him to be better than
a sceptic, as any principles for systematising nature are better than
none at all. A Theist is not without his doubts as well as the sceptic;
an atheist, once firmly becoming so, will never doubt more; for we may
venture to say no miracles or new appearances will present themselves
to him to draw his belief aside.

Still every thing is as God intended it--so asserts Dr. Priestley; and
therefore it cannot by him be denied that crimes and vices, are of his
intention. The Theist exclaims in triumph, "He that made the eye, must
he not see?" But who made the eye? Or grant that God made the eye,
which can only see in the light, must he necessarily see in the dark?
It is again asserted, "the power which formed an eye had something in