quite distinct from both of them, as we shall see hereafter. Reason, therefore, having nothing to do in procuring our assent to these maxims, if, by saying that men know and assent to them when they come to the use of reason, be meant, that the use of reason assists us in the knowledge of these maxims, it is utterly false; and were it true, would prove them not to be innate.
The coming to the use of reason, not the time we come to know these maxims.§ 12. If by knowing and assenting to them, when we come to the use of reason, be meant, that this is the time when they come to be taken notice of by the mind; and that, as soon as children come to the use of reason, they come also to know and assent to these maxims; this also is false and frivolous. First, it is false; because it is evident these maxims are not in the mind so early as the use of reason, and therefore the coming to the use of reason is falsely assigned as the time of their discovery. How many instances of the use of reason may we observe in children, a long time before they have any knowledge of this maxim, "That it is impossible for the same thing to be, and not to be?" And a great part of illiterate people, and savages, pass many years, even of their rational age, without ever thinking on this, and the like general propositions. I grant, men come not to the knowledge of these general and more abstract truths, which are thought innate, till they come to the use of reason; and I add, nor then neither: which is so, because, till after they come to the use of reason, those general abstract ideas are not framed in the mind, about which those general maxims are, which are mistaken for innate principles; but are indeed discoveries made, and verities introduced and brought into the mind by the same way, and discovered by the same steps, as several other propositions, which nobody was ever so extravagant as to suppose innate. This I hope to make plain in the sequel of this discourse. I allow
