If the whole of Natural Theology, as some people seem to maintain, resolves itself into one simple, though somewhat ambiguous, at least undefined proposition, That the cause or causes of order in the universe probably bear some remote analogy to human intelligence: If this proposition be not capable of extension, variation, or more particular explication: If it affords no inference that affects human life, or can be the source of any action or forbearance: And if the analogy, imperfect as it is, can be carried no further than to the human intelligence, and cannot be transferred, with any appearance of probability, to the other qualities of the mind; if this really be the case, what can the most inquisitive, contemplative, and religious man do more than give a plain, philosophical assent to the proposition, as often as it occurs, and believe that the arguments on which it is established exceed the objections which lie against it? Some astonishment, indeed, will naturally arise from the greatness of the object; some melancholy from its obscurity; some contempt of human reason, that it can give no solution more satisfactory with regard to so extraordinary and magnificent a question. But believe me, CLEANTHES, the most natural sentiment which a well-disposed mind will feel on this occasion, is a longing desire and expectation that Heaven would be pleased to dissipate, at least alleviate, this profound ignorance, by affording some more particular revelation to mankind, and making discoveries of the nature, attributes, and operations of the Divine object of our faith. A person, seasoned with a just sense of the imperfections of natural reason, will fly to revealed truth with the greatest avidity: While the haughty Dogmatist, persuaded that he can erect a complete system of Theology by the mere help of philosophy, disdains any further aid, and rejects this adventitious instructor. To be a philosophical Sceptic is, in a man of letters, the first and most essential step towards being a sound, believing Christian; a proposition which I would willingly recommend to the attention of PAMPHILUS: And I hope CLEANTHES will forgive me for interposing so far in the education and instruction of his pupil. CLEANTHES and PHILO pursued not this conversation much further: and as nothing ever made greater impression on me, than all the reasonings of that day, so I confess, that, upon a serious review of the whole, I cannot but think, that PHILO's principles are more probable than DEMEA's; but that those of CLEANTHES approach still nearer to the truth.