propositions at first hearing and understanding their terms." It is
fit we first take notice that this, instead of being a mark that
they are innate, is a proof of the contrary; since it supposes that
several, who understand and know other things, are ignorant of these
principles till they are proposed to them; and that one may be
unacquainted with these truths till he hears them from others. For, if
they were innate, what need they be proposed in order to gaining
assent, when, by being in the understanding, by a natural and original
impression, (if there were any such,) they could not but be known
before? Or doth the proposing them print them clearer in the mind than
nature did? If so, then the consequence will be, that a man knows them
better after he has been thus taught them than he did before. Whence
it will follow that these principles may be made more evident to us by
others' teaching than nature has made them by impression: which will
ill agree with the opinion of innate principles, and give but little
authority to them; but, on the contrary, makes them unfit to be the
foundations of all our other knowledge; as they are pretended to be.
This cannot be denied, that men grow first acquainted with many of
these self-evident truths upon their being proposed: but it is clear
that whosoever does so, finds in himself that he then begins to know a
proposition, which he knew not before, and which from thenceforth he
never questions; not because it was innate, but because the
consideration of the nature of the things contained in those words
would not suffer him to think otherwise, how, or whensoever he is
brought to reflect on them. And if whatever is assented to at first
hearing and understanding the terms must pass for an innate principle,
every well-grounded observation, drawn from particulars into a general
rule, must be innate. When yet it is certain that not all, but only
sagacious heads, light at first on these observations, and reduce them
into general propositions: not innate, but collected from a
preceding acquaintance and reflection on particular instances.
These, when observing men have made them, unobserving men, when they
are proposed to them, cannot refuse their assent to.

  22. Implicitly known before proposing, signifies that the mind is
capable of understanding them, or else signifies nothing. If it be
said, the understanding hath an implicit knowledge of these
principles, but not an explicit, before this first hearing (as they
must who will say "that they are in the understanding before they
are known,") it will be hard to conceive what is meant by a
principle imprinted on the understanding implicitly, unless it be
this,- that the mind is capable of understanding and assenting
firmly to such propositions. And thus all mathematical demonstrations,
as well as first principles, must be received as native impressions on
the mind; which I fear they will scarce allow them to be, who find
it harder to demonstrate a proposition than assent to it when
demonstrated. And few mathematicians will be forward to believe,
that all the diagrams they have drawn were but copies of those
innate characters which nature had engraven upon their minds.

  23. The argument of assenting on first hearing, is upon a false
supposition of no precedent teaching. There is, I fear, this further
weakness in the foregoing argument, which would persuade us that
therefore those maxims are to be thought innate, which men admit at
first hearing; because they assent to propositions which they are
not taught, nor do receive from the force of any argument or
demonstration, but a bare explication or understanding of the terms.
Under which there seems to me to lie this fallacy, that men are
supposed not to be taught nor to learn anything de novo; when, in
truth, they are taught, and do learn something they were ignorant of
before. For, first, it is evident that they have learned the terms,
and their signification; neither of which was born with them. But this
is not all the acquired knowledge in the case: the ideas themselves,
about which the proposition is, are not born with them, no more than
their names, but got afterwards. So that in all propositions that
are assented to at first hearing, the terms of the proposition,
their standing for such ideas, and the ideas themselves that they
stand for, being neither of them innate, I would fain know what
there is remaining in such propositions that is innate. For I would
gladly have any one name that proposition whose terms or ideas were
either of them innate. We by degrees get ideas and names, and learn
their appropriated connexion one with another; and then to
propositions made in such terms, whose signification we have learnt,
and wherein the agreement or disagreement we can perceive in our ideas
when put together is expressed, we at first hearing assent; though
to other propositions, in themselves as certain and evident, but which
are concerning ideas not so soon or so easily got, we are at the
same time no way capable of assenting. For, though a child quickly
assents to this proposition, "That an apple is not fire," when by
familiar acquaintance he has got the ideas of those two different
things distinctly imprinted on his mind, and has learnt that the names
apple and fire stand for them; yet it will be some years after,
perhaps, before the same child will assent to this proposition,
"That it is impossible for the same thing to be and not to be";
because that, though perhaps the words are as easy to be learnt, yet
the signification of them being more large, comprehensive, and
abstract than of the names annexed to those sensible things the
child hath to do with, it is longer before he learns their precise
meaning, and it requires more time plainly to form in his mind those
general ideas they stand for. Till that be done, you will in vain
endeavour to make any child assent to a proposition made up of such
general terms; but as soon as ever he has got those ideas, and learned
their names, he forwardly closes with the one as well as the other
of the forementioned propositions: and with both for the same
reason; viz. because he finds the ideas he has in his mind to agree or
disagree, according as the words standing for them are affirmed or
denied one of another in the proposition. But if propositions be
brought to him in words which stand for ideas he has not yet in his
mind, to such propositions, however evidently true or false in
themselves, he affords neither assent nor dissent, but is ignorant.