 Initially it seems that Cleanthes’s argument is left without a response. So there appears no room for a principled difference between common life, on the one hand, and natural philosophy and natural religion, on the other hand. In the remainder of the Dialogues, Philo makes sure not to be thought of as attacking natural philosophy again. In the context where the intellectual authority of science has become unchallengeable, Philo’s best hope lies in driving a wedge between natural philosophy and natural religion. This may explain why in undermining Newtonian natural religion, Philo does not draw on some core elements of Hume’s philosophy: the “copy principle” or Hume’s attack on the permissibility of final causes. Rather, throughout the Dialogues, Philo offers more narrow arguments attacking the content of natural religion. So, while in Part I of the Dialogues Philo has no immediate response to Cleanthes’s argument, later in the Dialogues he continues to use some distinction between the secure reasoning available in common life and those too far removed from it. For example, by using Hume’s ninth rule, Philo is critical of the use of analogy in making claims about the nature of the first cause. Philo relies on common sense to formulate the problem of evil—if God is all powerful then he is responsible for natural and moral evil (see Part XI). At the end of the Dialogue, Philo is willing to grant Cleanthes “that the cause or causes of order in the universe probably bear some remote analogy to human intelligence” (Part XII; emphasis in original). So, while Philo is unable to draw a conclusive, principled distinction between natural philosophy and natural religion, he reduces the latter to a very minimal thesis.