Again, we may demonstrate the existence of ideas as follows: if the Deity, in fabricating the universe, operated essentially (and there is no other way in which we can conceive him to operate), he must fabricate the universe, an image of Himself. But, if this be the case, he contains in himself, in the manner of an exemplar, the causes of the universe; and these causes are no other than ideas. Besides, this consideration is not to be omitted, that the perfect must necessarily antecede and preside over the imperfect; unity over multitude; the impartible over the partible; and that which is perpetually the same, over that which admits of variation and change. From whence it may be inferred, that things do not originate from baser natures, but that their gradual processions end in these; and that they begin from the most perfect, best, and most beautiful natures. But let us pursue this reasoning more minutely, as it affords the strongest arguments for the existence of ideas. When the Deity fabricated the various species of animals, and bestowed on them the different senses, it was doubtless with a view to the benefit of their possessors, as he foresaw, that without these, the animal could neither provide for its own support, nor defend itself from surrounding dangers. But may we not enquire from whence this previous perception originated? For it is not to be supposed, that he first made animals destitute of senses, and so, being admonished by their sudden destruction, afterwards assigned them to their nature. Shall we say, this foreknowledge was the result of a reasoning process? But then, we again ask, What were the principles of this ratiocination? For if they originated from other reasonings, it is necessary, at length, to arrive at something prior to these discursive operations, on which they ultimately depend; since all reasoning must be founded on indemonstrable principles. Was sense, then, or intellect the principle of this previous perception? But, sense, in the present instance, had not then a being, for it could not exist prior to the animal nature: it was, therefore, intellect. But if intellect be the repository of certain propositions, and the conclusion be science, it must follow, that there could not then be a consultation of any thing sensible. For the principle and the conclusion must both depend on something intelligible. Besides, may we not ask, how such a habit of thought arose before the existence of a sensible nature! It is absurd in the extreme, to say from chance, and to resolve it into a sudden volition of the Deity, is an assertion that may, indeed, satisfy vulgar minds, but can by no means quiet the restless spirit of philosophical investigation. Since, to suppose the cause of the universe, actuated by sudden volitions, is to place him on a level with the vilest natures, and subject him to the irrational impulses of the brute. Hence we infer that the formation of animals, and by the same arguments of