I also take it as granted that every created thing, and consequently the created monad also, is subject to change, and indeed that this change is continual in each one.
I am so in favor of the actual infinite that instead of admitting that Nature abhors it, as is commonly said, I hold that Nature makes frequent use of it everywhere, in order to show more effectively the perfections of its Author.
I don’t say that bodies like flint, which are commonly called inanimate, have perceptions and appetition; rather they have something of that sort in them, as worms are in cheese.
In my judgment an organic machine new to nature never arises, since it always contains an infinity of organs so that it can express, in its own way, the whole universe; indeed, it always contains all past and present times.
Each portion of matter may be conceived of as a garden full of plants, and as a pond full of fishes. But each branch of the plant, each member of the animal, each drop of its humors, is also such a garden or such a pond.
When God works miracles, he does not do it in order to supply the wants of nature, but those of grace. Whoever thinks otherwise, must needs have a very mean notion of the wisdom and power of God.
Men act like brutes in so far as the sequences of their perceptions arise through the principle of memory only, like those empirical physicians who have mere practice without theory.
