knowledge of them as if they were originally imprinted on the mind. But because a man is not permitted without censure to follow his own thoughts in the search of truth, when they lead him ever so little out of the common road, I shall set down the reasons that made me doubt of the truth of that opinion, as an excuse for my mistake, if I be in one; which I leave to be considered by those who, with me, dispose themselves to embrace truth wherever they find it. General Assent the great Argument. There is nothing more commonly taken for granted than that there are certain PRINCIPLES, both SPECULATIVE and PRACTICAL, (for they speak of both), universally agreed upon by all mankind: which therefore, they argue, must needs be the constant impressions which the souls of men receive in their first beings, and which they bring into the world with them, as necessarily and really as they do any of their inherent faculties. Universal Consent proves nothing innate. This argument, drawn from universal consent, has this misfortune in it, that if it were true in matter of fact, that there were certain truths wherein all mankind agreed, it would not prove them innate, if there can be any other way shown how men may come to that universal agreement, in the things they do consent in, which I presume may be done. "What is is," and "It is possible for the same Thing to be and not to be," not universally assented to. But, which is worse, this argument of universal consent, which is made use of to prove innate principles, seems to me a demonstration that there are none such: because there are none to which all mankind give an universal assent. I shall begin with the speculative, and instance in those magnified principles of demonstration, "Whatsoever is, is," and "It is impossible for the same thing to be and not to be"; which, of all others, I think have the most allowed title to innate. These have so settled a reputation of maxims universally received, that it will no doubt be thought strange if anyone should seem to question it. But yet I take liberty to say, that these propositions are so far from having an universal assent, that there are a great part of mankind to whom they are not so much as known. Not on Mind naturally imprinted, because not known to Children, Idiots, &c. For, first, it is evident, that all children and idiots have not the least apprehension or thought of them. And