that there are none such: because there are none to which all Mankind give an universal Assent. I shall begin with the Speculative, and instance in those magnified Principles of Demonstration Whatsoever it is; and 'Tis impossible for the same thing to be, and not to be, which of all others I think have the most allow'd Title to innate. These have so setled a Reputation of Maxims universally received, that 'twill, no doubt, be thought strange if any one should seem to question it. But yet I take liberty to say, That these Propositions are so far from having an universal Assent, that there are a great Part of Mankind, to whom they are not so much as known.
§. 5. For, first 'tis evident that all Children and Ideots have not the least Apprehension or Thought of them: and the want of that is enough to destroy that universal Assent, which must needs be the necessary concomitant of all innate Truths: it seeming to me near a Contradiction, to say, that there are Truths imprinted on the Soul, which it perceives or understands not; imprinting, if it signifie any thing, being nothing else but the making certain Truths to be perceived. For to imprint any thing on the Mind without the Mind's perceiving it, seems to me hardly intelligible. If therefore Children and Ideots have Souls, have Minds, with those Impressions upon them, they must unavoidably perceive them, and necessarily know and assent to these Truths: which since they do not, it is evident that there are no such Impressions. For if they are not Notions naturally imprinted, How can they be innate? And if they are Notions imprinted, How can they be unknown? To say a Notion is imprinted on the Mind, and yet at the same time to say that the Mind is ignorant of it, and never yet took notice of it, is to make this Impression nothing. No Proposition can be said to be in the Mind, which it never yet knew, which it was never yet conscious of. For if any one may; then, by the same Reason, all Propositions that are true, and the Mind is capable ever of assenting to, may be said to be in the Mind, and to be imprinted: Since if any one can be said to be in the Mind, which it never yet knew, it must be only because it is capable of knowing it; and so the Mind is of all Truths it ever shall know. Nay, thus Truths may be imprinted on the Mind, which it never did, nor ever shall know: for a man may live long, and die at last in Ignorance of many Truths, which his mind was capable of knowing, and that with Certainty. So that if the Capacity of knowing be the natural Impression contended for, all the Truths a Man ever comes to know, will, by this Account, be, every one of them, innate; and this great Point will amount to no more, but only to a very improper way of speaking; which whilst it pretends to assert the contrary, says nothing different from those, who deny innate Principles. For no Body, 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 fully ignorant of. For if these Words (to be in the Understanding) have any Propriety, they signifie 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, any thing is, and is not, in the Mind or Understanding.if
