For words being but empty sounds, any further than they are signs of
our ideas, we cannot but assent to them as they correspond to those
ideas we have, but no further than that. But the showing by what steps
and ways knowledge comes into our minds; and the grounds of several
degrees of assent, being the business of the following Discourse, it
may suffice to have only touched on it here, as one reason that made
me doubt of those innate principles.

  24. Not innate, because not universally assented to. To conclude
this argument of universal consent, I agree with these defenders of
innate principles,- that if they are innate, they must needs have
universal assent. For that a truth should be innate and yet not
assented to, is to me as unintelligible as for a man to know a truth
and be ignorant of it at the same time. But then, by these men's own
confession, they cannot be innate; since they are not assented to by
those who understand not the terms; nor by a great part of those who
do understand them, but have yet never heard nor thought of those
propositions; which, I think, is at least one half of mankind. But
were the number far less, it would be enough to destroy universal
assent, and thereby show these propositions not to be innate, if
children alone were ignorant of them.

  25. These maxims not the first known. But that I may not be
accused to argue from the thoughts of infants, which are unknown to
us, and to conclude from what passes in their understandings before
they express it; I say next, that these two general propositions are
not the truths that first possess the minds of children, nor are
antecedent to all acquired and adventitious notions: which, if they
were innate, they must needs be. Whether we can determine it or no, it
matters not, there is certainly a time when children begin to think,
and their words and actions do assure us that they do so. When
therefore they are capable of thought, of knowledge, of assent, can it
rationally be supposed they can be ignorant of those notions that
nature has imprinted, were there any such? Can it be imagined, with
any appearance of reason, that they perceive the impressions from
things without, and be at the same time ignorant of those characters
which nature itself has taken care to stamp within? Can they receive
and assent to adventitious notions, and be ignorant of those which are
supposed woven into the very principles of their being, and
imprinted there in indelible characters, to be the foundation and
guide of all their acquired knowledge and future reasonings? This
would be to make nature take pains to no purpose; or at least to write
very ill; since its characters could not be read by those eyes which
saw other things very well: and those are very ill supposed the
clearest parts of truth, and the foundations of all our knowledge,
which are not first known, and without which the undoubted knowledge
of several other things may be had. The child certainly knows, that
the nurse that feeds it is neither the cat it plays with, nor the
blackmoor it is afraid of: that the wormseed or mustard it refuses, is
not the apple or sugar it cries for: this it is certainly and
undoubtedly assured of: but will any one say, it is by virtue of
this principle, "That it is impossible for the same thing to be and
not to be," that it so firmly assents to these and other parts of
its knowledge? Or that the child has any notion or apprehension of
that proposition at an age, wherein yet, it is plain, it knows a great
many other truths? He that will say, children join in these general
abstract speculations with their sucking-bottles and their rattles,
may perhaps, with justice, be thought to have more passion and zeal
for his opinion, but less sincerity and truth, than one of that age.

  26. And so not innate. Though therefore there be several general
propositions that meet with constant and ready assent, as soon as
proposed to men grown up, who have attained the use of more general
and abstract ideas, and names standing for them; yet they not being to
be found in those of tender years, who nevertheless know other things,
they cannot pretend to universal assent of intelligent persons, and so
by no means can be supposed innate;- it being impossible that any
truth which is innate (if there were any such) should be unknown, at
least to any one who knows anything else. Since, if they are innate
truths, they must be innate thoughts: there being nothing a truth in
the mind that it has never thought on. Whereby it is evident, if there
by any innate truths, they must necessarily be the first of any
thought on; the first that appear.

  27. Not innate, because they appear least where what is innate shows
itself clearest. That the general maxims we are discoursing of are not
known to children, idiots, and a great part of mankind, we have
already sufficiently proved: whereby it is evident they have not an
universal assent, nor are general impressions. But there is this
further argument in it against their being innate: that these
characters, if they were native and original impressions, should
appear fairest and clearest in those persons in whom yet we find no
footsteps of them; and it is, in my opinion, a strong presumption that
they are not innate, since they are least known to those in whom, if
they were innate, they must needs exert themselves with most force and
vigour. For children, idiots, savages, and illiterate people, being of
all others the least corrupted by custom, or borrowed opinions;
learning and education having not cast their native thoughts into
new moulds; nor by super-inducing foreign and studied doctrines,
confounded those fair characters nature had written there; one might
reasonably imagine that in their minds these innate notions should lie
open fairly to every one's view, as it is certain the thoughts of
children do. It might very well be expected that these principles
should be perfectly known to naturals; which being stamped immediately
on the soul, (as these men suppose,) can have no dependence on the
constitution or organs of the body, the only confessed difference
between them and others. One would think, according to these men's
principles, that all these native beams of light (were there any such)
should, in those who have no reserves, no arts of concealment, shine
out in their full lustre, and leave us in no more doubt of their being