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§ 15. 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 Voiage de Siam, 107/177, it consists properly in acknowledging no God at all.

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13. Connected in some sort with the forementioned essay, and in their way equally valuable, are his tracts on Education and the early Conduct of the Understanding; both worthy, as we apprehend, of a more careful perusal than is commonly bestowed upon them, the latter more especially, which seems to be little known and less attended to. It contains an easy popular illustration of some discoveries in the foregoing essay, particularly that great and universal law of nature, the support of so many mental powers, (v. g. that of memory under all its modifications) and which produces equally remarkable effects in the intellectual, as that of gravitation does in the material world;—I mean the association of ideas: the first hint whereof did not appear till the fourth edition of his essay, and then came in as it were by the by, under some very peculiar circumstances, and in comparatively trivial instances; the author himself seeming not to be sufficiently aware of its extensiveness, and the many uses to which it is applicable, and has been applied of late by several of our own writers. The former tract abounds with no less curious and entertaining than useful observations on the various tempers and dispositions of youth: with proper directions for the due regulation and improvement of them, and just remarks on the too visible defects in that point; nor should it be looked upon as merely fitted for the instruction of schoolmasters or nurses, but as affording matter of reflection to men of business, science, and philosophy. The several editions of this treatise, which has been much esteemed by foreigners, with the additions made to it abroad, may be seen in Gen. Dict. Vol. VII. p. 145.