An end of doctrinal controversies which have lately troubled the churches

What shall we say to this? To silence it will not silence the Objectors. And sure we must not grant them, That the World is God; or that it is part of God; or that God is but a part of Real Substance or Entity; or that to be so is no Imperfection. Is there no other sounder way?

Though Divines say, that Dei non sunt accidentiae, and it's true, That God is all Essence and per essentiam operatur, yet I dread to assert, but humbly ask, Whether rather than fall into any of the former Opinions, it be not less dangerous to say, That as God hath made his Works in his likeness, and no Substance is without all Accidents, so the World be not quasi accidens Dei. And if so, it is no Part of Him, essential or integral: And as its Substance is not univocally such ⟨p. xxv⟩as God's, so such as it is, it is so totally caused by and dependent on God's continual Creating will and Emanation, that its Substance and Being is more GOD's (though not GOD) than its own, and so is no Addition of Being to God's Being, but contained in him, and flowing from him: A man's actual thought, words or sensation is no Addition to a man's substance as such; and yet they are not nothing. A man's Hair and Nails that have no life, but vegetative, are substantial Accidents, and yet no part of the man: And yet are so wholly his own, caused by his Soul, as heat and moisture, that we use not to call them any addition to the man's being.

Though Divines say, that Dei non sunt accidentiae, and it's true, That God is all Essence and per essentiam operatur, yet I dread to assert, but humbly ask, Whether rather than fall into any of the former Opinions, it be not less dangerous to say, That as God hath made his Works in his likeness, and no Substance is without all Accidents, so the World be not quasi accidens Dei. And if so, it is no Part of Him, essential or integral: And as its Substance is not univocally such ⟨p. xxv⟩as God's, so such as it is, it is so totally caused by and dependent on God's continual Creatingwill and Emanation, that its Substance and Being is more GOD's (though not GOD) than its own, and so is no Addition of Being to God's Being, but contained in him, and flowing from him: A man's actual thought, words or sensation is no Addition to a man's substance as such; and yet they are not nothing. A man's Hair and Nails that have no life, but vegetative, are substantial Accidents, and yet no part of the man: And yet are so wholly his own, caused by his Soul, as heat and moisture, that we use not to call them any addition to the man's being.