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: either that as soon as men come to the use of reason these
supposed native inscriptions come to be known and observed by them; or
else, that the use and exercise of men's reason, assists them in the
discovery of these principles, and certainly makes them known to them.


8. If Reason discovered them, that would not prove them innate.

If they mean, that by the use of reason men may discover these
principles, and that this is sufficient to prove them innate; their
way of arguing will stand thus, viz. that whatever truths reason can
certainly discover to us, and make us firmly assent to, those are all