these ideas of colours, which when out of view can be revived with a consciousness of a former acquaintance, being thus in the memory, are said to be in the mind. The use I make of this is, that whatever idea, being not actually in view, is in the mind, is there only by being in the memory; and if it be not in the memory, it is not in the mind; and if it be in the memory, it cannot by the memory be brought into actual view, without a perception that it comes out of the memory; which is this, that it had been known before, and is now remembered. If therefore there be any innate ideas, they must be in the memory, or else nowhere in the mind; and if they be in the memory, they can be revived without any impression from without; and whenever they are brought into the mind, they are remembered, i. e. they bring with them a perception of their not being wholly new to it. This being a constant and distinguishing difference between what is, and what is not in the memory, or in the mind; that what is not in the memory, whenever it appears there, appears perfectly new and unknown before; and what is in the memory, or in the mind, whenever it is suggested by the memory, appears not to be new, but the mind finds it in itself, and knows it was there before. By this it may be tried, whether there be any innate ideas in the mind, before impression from sensation or reflection. I would fain meet with the man who, when he came to the use of reason, or at any other time, remembered any one of them; and to whom, after he was born, they were never new. If any one will say there are ideas in the mind that are not in the memory, I desire him to explain himself, and make what he says intelligible.
Principles not innate because of how little use or little certainty. § 21. Besides what I have, already said, there is another reason why I doubt that neither these nor any other principles are innate. I that am fully persuaded that the infinitely wise God made all things in perfect wisdom, cannot satisfy myself
