Cleanthes, another speaker, has created a natural religion of his own--a system of Theism, in which, by induction from the beautiful order and mechanism of the world, he has reasoned himself into the belief of an all-wise and all-powerful Supreme Being. He holds, that "the most agreeable reflection which it is possible for human imagination to suggest, is that of genuine Theism, which represents us as the workmanship of a being perfectly good, wise, and powerful, who created us for happiness; and who, having implanted in us immeasurable desires of good, will prolong our existence to all eternity, and will transfer us into an infinite variety of scenes, in order to satisfy those desires, and render our felicity complete and durable." And, strangely enough, it is with this one that the author shows most sympathy, very nearly professing that the doctrine announced by Cleanthes is his own; while it will be found in his correspondence, that he admits his having designedly endeavoured to make the argument of that speaker the most attractive. This is another illustration of the inapplicability of perfectly abstract metaphysical disquisitions to religious faith; for, if there is any system of religion that is incompatible with Hume's metaphysical opinions on ideas and impressions, it is a system that is, like this of Cleanthes, the workmanship of human reason. The third speaker, Demea, is a devoutly religious man, who, not venturing to create a system of belief for himself, sees in the order of the world such a merciful and wise dispensation of Divine Providence, as induces him to receive the whole revealed scheme of religion without questioning those parts of it which are beyond his comprehension, any more than he questions those of which the wisdom and goodness are immediately apparent.