 More generally, Hume also argued that even if something like the stated conclusion (4) were established, that left the arguer far from anything like a traditional conception of God. For instance, natural evils or apparently suboptimal designs might suggest e.g., an amateur designer or a committee of designers. And if phenomena instrumental to the production of natural evils (e.g., disease microorganisms) exhibited various of the Rs, then they would presumably have to be laid at the designer’s door, further eroding the designer’s resemblance to the wholly good deity of tradition. And even the most impressive empirical data could properly establish only finite (although perhaps enormous) power and wisdom, rather than the infinite power and wisdom usually associated with divinity. But even were one to concede some substance to the design argument’s conclusion, that would, Hume suggested, merely set up a regress. The designing agent would itself demand explanation, requiring ultimately a sequence of prior analogous intelligences producing intelligences. And even were the existence of a designer of material things established, that did not yet automatically establish the existence of a creator of the matter so shaped. And since analogical arguments are a type of induction (see the entry on  analogy and analogical reasoning),  the conclusion even if established would be established only to some, perhaps insignificant, degree of probability. Furthermore, we could not ground any induction concerning the cosmos itself upon a requisite fund of experiences of other cosmoi found to be both deliberately designed and very like ours in relevant respects—for the simple reason that this universe is our only sample. And finally the fraction of this one cosmos (both spatially and temporally) available to our inspection is extraordinarily small—not a promising basis for a cosmically general conclusion. Hume concluded that while the argument might constitute some limited grounds for thinking that “the cause or causes of order in the universe probably bear some remote analogy to human intelligence” (Hume 1779 [1998], 88) Hume’s emphasis)—and that is not a trivial implication—it established nothing else whatever.