the primitive reason of all that exists and has understanding in the universe; that he is the true original, and that every thing is true by relation to his eternal idea, that seeking truth is seeking him, and that finding truth is finding him...." Chap. v., sect. 14. "The senses do not convey to the soul knowledge of truth. They excite it, awaken it, and apprize it of certain effects: it is solicited to search for causes, but it discovers them, it sees their connections, the principles which put them in motion, only in a superior light that comes from God, or is God himself. God is, then, truth, which is always the same to all minds, and the true source of intelligence. For this reason intelligence beholds the light, breathes, and lives." At the close of the seventeenth century, Leibnitz comes to crown these great testimonies, and to complete their unanimity. Here is a passage from an important treatise entitled, _Meditationes de Cognitione, Veritate et Idaeis_, in which Leibnitz declares that primary notions are the attributes of God. "I know not," he says, "whether man can perfectly account to himself for his ideas, except by ascending to primary ideas for which he can no more account, that is to say, to the absolute attributes of God."[67] The same doctrine is in the _Principia Philosophiae seu Theses in Gratiam Principis Eugenii_. "The intelligence of God is the region of eternal truths, and the ideas that depend upon them."[68] _Theodicea_, part ii., sect. 189.[69] "It must not be said with the Scotists that eternal truths would subsist if there were no understanding, not even that of God. For, in my opinion, it is the divine understanding that makes the reality of eternal truths." _Nouveaux Essais sur l'Entendement Humain_, book ii., chap. xvii. "The idea of the absolute is in us internally like that of being. _These absolutes are nothing else than the attributes of God_, and it may be said they are just as much the source of ideas as God is in himself the principle of beings."