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.

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.

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.

When a truth is necessary, the reason for it can be found by analysis, that is, by resolving it into simpler ideas and truths until the primary ones are reached.

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.

For since it is impossible for a created monad to have a physical influence on the inner nature of another, this is the only way in which one can be dependent on another.