the world, was not the result of any reasoning process. For, indeed, argument and foreknowledge cannot with propriety be attributed to the Deity; but when they are ascribed to him, we must consider it as nothing more than an indication of his constituting particulars, in a manner somewhat similar to the providence of a wise man, in inferior concerns. For, in subordinate natures, whose operations cannot take effect prior to enquiry, reason is necessary, on account of the inferiority of that power which precedes the reasoning energy. In like manner, foreknowledge is necessary, because a power is wanting to its possessor, which might render him superior to its use. For foreknowledge is directed to this end, that one particular circumstance may take place in preference to another. But if it be requisite that every energy in the Deity should be void of defect, and if it is not lawful that any thing should be present with him, which is not total and universal, it is necessary that all things should be contained in every thing essential to the nature of the Deity. Hence, since even futurity is with him present, there is nothing in him posterior; but what is present in him becomes posterior, by its participation in another. If then futurity be present with the Deity, it is necessary it should be so present, as if foreknown in a posterior nature; that is, in such a manner that nothing may be wanting to any being; and that is, lastly, so that every thing may be complete. Besides, reasoning cannot, by any means, belong to an eternal essence like the deity; for if this be admitted, he must be forgetful of his former operations. And if, in consequence of reasoning, he produces more perfect natures afterwards, his works could not be perfectly beautiful before: but if they were beautiful before, they must be co-existent with their cause, i.e. they must be eternally beautiful, antecedent to the reasoning energy. Again, if we suppose the supreme intellect, the demiurgus of the world, to operate by enquiry, his energy could not be spontaneous, and truly his own; but his essence would be similar to that of the artificer, who does not derive his productions from himself, but procures them as something adventitious by learning and enquiry. But if the universe was not formed by deliberation, it must be co-existent with its cause, and reside in his essence; for if it be not co-existent there must have been some particular time, in which its artificer determined on its production; and this determination must have been the result of a reasoning process, concluding that it would not be good to produce it before that particular time, (from whence, by the way, we infer the eternity of the world.) And if the universe be co-existent with its author, it must perpetually emanate from his nature, and be dependent on it, like the shadow on its forming substance. But in this case, its archetype must be contained in the essence of its author; for every cause is