improper way of speaking; which, whilst it pretends to assert the contrary, says nothing different from those who deny innate principles. For nobody, I think, ever denied that the mind was capable of knowing several truths. The capacity, they say, is innate; the knowledge acquired. But then to what end such contest for certain innate maxims? If truths can be imprinted on the understanding without being perceived, I can see no difference there can be between any truths the mind is capable of knowing in respect of their original: they must all be innate or all adventitious: in vain shall a man go about to distinguish them. He therefore that talks of innate notions in the understanding, cannot (if he intend thereby any distinct sort of truths) mean such truths to be in the understanding as it never perceived, and is yet wholly ignorant of. For if these words "to be in the understanding" have any propriety, they signify to be understood. So that to be in the understanding, and not to be understood; to be in the mind and never to be perceived, is all one as to say anything is and is not in the mind or understanding. If therefore these two propositions, "Whatsoever is, is," and "It is impossible for the same thing to be and not to be," are by nature imprinted, children cannot be ignorant of them: infants, and all that have souls, must necessarily have them in their understandings, know the truth of them, and assent to it.6. That men know them when they come to the use of reason, answered. To avoid this, it is usually answered, that all men know and assent to them, when they come to the use of reason; and this is enough to prove them innate. I answer:7. Doubtful expressions, that have scarce any signification, go for clear reasons to those who, being prepossessed, take not the pains to examine even what they themselves say. For, to apply this answer with any tolerable sense to our present purpose, it must signify one of these two things: eith...
