distinguished from polytheism by the fact that it is more
intolerant, makes its followers pusillanimous, and, by its incomprehensible
dogmas, puts their faith to severer tests; while it is on a level with
polytheism in that most of its adherents exalt belief in foolish mysteries,
fanaticism, and the observance of useless customs above the practice of
virtue.

The _Natural History of Religion_, which far outbids the conclusions of
the deists by its endeavors to explain religion, not on rational, but on
historical and psychological grounds, and to separate it entirely
from knowledge by relegating it to the sphere of practice, leaves the
possibility of a philosophical knowledge of God an open question. The
_Dialogues concerning Natural Religion_ greatly diminish this hope.
The most cogent argument for the intelligence of the world-ground, the
teleological argument, is a hypothesis which has grave weaknesses, and one
to which many other equally probable hypotheses may be opposed. The finite
world, with its defects and abounding misery amid all its order and
adaptation, can never yield an inference to an infinite, perfect
unit-cause, to an all-powerful, all-wise, and benevolent deity. To this
the eleventh section of the _Enquiry_ adds the argument, that it is
inadmissible to ascribe to the inferred cause other properties than those
which are necessary to explain the observed effect. The tenth section of
the same _Essay_ argues that there is no miracle supported by a sufficient
number of witnesses credible because of their intelligence and honesty, and
free from a preponderance of contradictory experiences and testimony of
greater probability. In short, the reason is neither capable of reaching
the existence of God by well-grounded inference nor of comprehending the
truth of the Christian religion with its accompanying miracles. That which
transcends experience cannot be proven and known, but only believed in.
Whoever is moved by faith to give assent to things which contradict all
custom and experience, is conscious of a continued miracle in his own
person.

Hume never denied the existence of God, never directly impugned revelation.
His final word is doubt and uncertainty. It is certain that his counsel not
to follow the leadership of the reason in religious matters, but to submit
ourselves to the power of instinct and common opinion, was less earnest and
less in harmony with the nature of the philosopher than his other advi