This I hope to
make plain in the sequel of this Discourse. I allow therefore, a
necessity that men should come to the use of reason before they get
the knowledge of those general truths; but deny that men's coming to
the use of reason is the time of their discovery.
13. By this they are not distinguished from other knowable truths.
In the mean time it is observable, that this saying, that men know and
assent to these maxims "when they come to the use of reason,"
amounts in reality of fact to no more but this,- that they are never
known nor taken notice of before the use of reason, but may possibly
be assented to some time after, during a man's life; but when is
uncertain. And so may all other knowable truths, as well as these;
which therefore have no advantage nor distinction from others by
this note of being known when we come to the use of reason; nor are
thereby proved to be innate, but quite the contrary.
14. If coming to the use of reason were the time of their
discovery it would not prove them innate. But, secondly, were it
true that the precise time of their being known and assented to
were, when men come to the use of reason; neither would that prove
them innate. This way of arguing is as frivolous as the supposition
itself is false. For, by what kind of logic will it appear that any
notion is originally by nature imprinted in the mind in its first
constitution, because it comes first to be observed and assented to
when a faculty of the mind, which has quite a distinct province,
begins to exert itself? And therefore the coming to the use of speech,
if it were supposed the time that these maxims are first assented
to, (which it may be with as much truth as the time when men come to
the use of reason,) would be as good a proof that they were innate, as
to say they are innate because men assent to them when they come to
the use of reason.
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