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.
For, above all, I hold a notion of possibility and necessity according to which there are some things that are possible, but yet not necessary, and which do not really exist. From this it follows that a reason that always forces a free mind to choose one thing over another (whether that reason derives from the perfection of a thing, as it does in God, or from our imperfection) does not eliminate our freedom.
Let there be two possible things, A and B, one of which is such that it is necessary that it exists, and let us assume that there is more perfection in A than in B. Then, at least, we can explain why A should exist rather than B and can foresee which of them will exist; indeed, this can be demonstrated, that is, rendered certain from the nature of the thing.
Now, as there is an infinity of possible universes in the Ideas of God, and as only one of them can exist, there must be a sufficient reason for God's choice, which determines him toward one rather than another. And this reason can be found only in the fitness, or the degrees of perfection, that these worlds contain, since each possible thing has the right to claim existence in proportion to the perfection it involves.
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.
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