What true or tolerable notion of a Deity could they have, who acknowledged and worshipped hundreds? Every deity that they owned above one was an infallible evidence of their ignorance of Him, and a proof that they had no true notion of God, where unity, infinity, and eternity were excluded. To which, if we add their gross conceptions of corporeity, expressed in their images and representations of their deities; the amours, marriages, copulations, lusts, quarrels, and other mean qualities attributed by them to their gods; we shall have little reason to think that the heathen world, i.e. the greatest part of mankind, had such ideas of God in their minds as he himself, out of care that they should not be mistaken about him, was author of. And this universality of consent, so much argued, if it prove any native impressions, it will be only this:—that God imprinted on the minds of all men speaking the same language, a NAME for himself, but not any IDEA; since those people who agreed in the name, had, at the same time, far different apprehensions about the thing signified. If they say that the variety of deities worshipped by the heathen world were but figurative ways of expressing the several attributes of that incomprehensible Being, or several parts of his providence, I answer: what they might be in the original I will not here inquire; but that they were so in the thoughts of the vulgar I think nobody will affirm. And he that will consult the voyage of the Bishop of Beryte, c. 13, (not to mention other testimonies,) will find that the theology of the Siamites professedly owns a plurality of gods: or, as the Abbe de Choisy more judiciously remarks in his Journal du Voyage de Siam, 107/177, it consists properly in acknowledging no God at all. 16. Idea of God not innate although wise men of all nations come to have it. If it be said, that wise men of all nations came to have true conceptions of the unity and infinity of the Deity, I grant it. But then this, First, excludes universality of consent in anything but the name; for those wise men being very few, perhaps one of a thousand, this universality is very narrow. Secondly, it seems to me plainly to prove, that the truest and best notions men have of God were not imprinted, but acquired by thought and meditation, and a right use of their faculties: since the wise and considerate men of the world, by a right and careful employment of their thoughts and reason, attained true notions in this as well as other things; whilst the lazy and inconsiderate part of men, making far the greater number, took up their notions by chance, from common tradition and vulgar conceptions, without much beating their heads about them. And if it be a reason to think the notion of God innate, because all wise men had it, virtue too must be thought innate; for that also wise men have always had. 17. Odd, low, and pitiful ideas of God common among men.