He believes that faith is a matter of the heart...

He believes that faith is a matter of the heart, and if the argument from design is adopted as a rational criterion, it can be only said that: The order in nature, in spite of all that has been said, suggests, if it does not Prove "That the cause or causes of order in the universe probably bear some remote analogy to human intelligence." Beyond this, we have no way to extend the argument in order to establish anything about the characteristics of this cause or these causes.

[^10] Hume himself is philosophically a skeptic and an agnostic, but he insists on proving that the argument from design is incomplete, or rather untenable. It is said about him that: All his life, David Hume was concerned with the merits of various arguments which purported to establish the existence of a Divine Being. In his early notebooks and letters, he continually reflected about the problem, pointing out flaws or fallacies involved in the arguments of various religious writers.

In various works, Hume made some incisive criticism of the reasoning employed by some of the religious philosophers. Possibly because of its currency in his day, one of his major undertakings was a thoroughgoing critique of the argument from design. He worked on this, off and on, for about twenty-five years, perfecting his famous Dialogues concerning Natural Religion.

[^11] Hume states the argument from design in Cleanthes's words in the following manner: Look around the world, contemplate the whole and every party of it, you will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions to a degree beyond what human senses and faculties can trace and explain.

All these various machines, and even their minute parts, are adjusted to each other with an accuracy which ravishes into admiration all men who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance of human design, thought, wisdom and intelligence.

Since therefore the effects resemble each other, we are led to infer, by all the rules of analogy, that the causes also resemble, and that the Author of nature is somewhat similar to the mind of man, though possessed of much larger faculties, proportioned to the grandeur of the work which he has executed.