Every present state of a simple substance is the natural consequence of its preceding state, in such a way that its present is big with its future.

Finally there are simple ideas of which no definition can be given; there are also axioms or postulates, or in a word primary principles, which cannot be proved and have no need of proof.

There are also two kinds of truths: truth of reasoning and truths of fact. Truths of reasoning are necessary and their opposite is impossible; those of fact are contingent and their opposite is possible.

It can have its effect only through the intervention of God, inasmuch as in the ideas of God a monad rightly demands that God, in regulating the rest from the beginning of things, should have regard to itself.

Whence it follows that God is absolutely perfect, since perfection is nothing but magnitude of positive reality, in the strict sense, setting aside the limits or bounds in things which are limited.

This is why the ultimate reason of things must lie in a necessary substance, in which the differentiation of the changes only exists eminently as in their source; and this is what we call God.