s confinio arctentur quae ubique vigent veritates. Sunt enim in
ipsa mente caelitus descriptae, nullisque traditionibus, sive scriptis,
sive non scriptis, obnoxiae, p.3 And Veritates nostrae catholicae, quae
tanquam indubia Dei emata in foro interiori descriptae.

Thus, having given the marks of the innate principles or common notions,
and asserted their being imprinted on the minds of men by the hand of
God, he proceeds to set them down, and they are these:--1. Esse aliquod
supremum numen. 2. Numen illud coli debere. 3. Virtutem cum pietate
conjunctam optimum esse rationem cultus divini. 4. Resipiscendum esse a
peccatis. 5. Dari praemium vel paenam post hanc vitam transactam. Though
I allow these to be clear truths, and such as, if rightly explained, a
rational creature can hardly avoid giving his assent to, yet I think
he is far from proving them innate impressions in foro interiori
descriptae. For I must take leave to observe:--

16. These five either not all, or more than all, if there are any.

First, that these five propositions are either not all, or more than
all, those common notions written on our minds by the finger of God; if
it were reasonable to believe any at all to be so written. Since there
are other propositions which, even by his own rules, have as just a
pretence to such an original, and may be as well admitted for innate
principles, as at least some of these five he enumerates, viz. 'Do as
thou wouldst be done unto.' And perhaps some hundreds of others, when
well considered.

17. The supposed marks wanting.

Secondly, that all his marks are not to be found in each of his five
propositions, viz. his first, second, and third marks agree perfectly to
neither of them; and the first, second, third, fourth, and sixth marks
agree but ill to his third, fourth, and fifth propositions. For, besides
that we are assured from history of many men, nay whole nations, who
doubt or disbelieve some or all of them, I cannot see how the third,
viz. "That virtue joined with piety is the best worship of God," can be
an innate principle, when the name or sound virtue, is so hard to be
understood; liable to so much uncertainty in its signification; and the
thing it stands for so much contended about and difficult to be known.
And therefore this cannot be but a very uncertain rule of human
practice, and serve but very little to the conduct of our lives, and is
therefore very unfit to be assigned as an innate practic