mperfectly discovered to us [by science]: And do we thence pronounce decisively concerning the origin of the whole? (Hume, 1990, p. 59)
Indeed, even if God exists, human beings have faulty intellectual powers, which means that their ideas about the divine can "reach no farther than our experience; We have no experience of divine attributes and operations" (p. 53). In other words, who is mere man to compare human powers of deduction to what is held to be omnipotent and infinite? That does not mean Hume yields to the power of the unknown. Stories of miracles, he says, emerge "among ignorant and barbarous nations" (1993, p. 303). Miracles may prove believers have faith, but they do not prove anything about reality.
Alternatively, manmade systems have an intrinsic integrity that speaks to humanity's "slow, but continued improvement carried on during infinite ages in the art of world-making" (p. 77). To attribute such improvements to God diminishes the divine when the divine is supposed to be an infinite, not finite, presence in the universe, especially as there are so many imperfections in the natural world. The very most one could argue the possibility of, so to speak, intelligent design, would be in the big picture:
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