An end of doctrinal controversies which have lately troubled the churches

But if they mean, that to every motion there must be an immediate operation of God to it witho•• that which he doth by second Causes, even by God alone without any second Cause, I then ask, Doth God move any thing in the World by any second Cause or not? If not, then not by the Sun; not the Coach by the Horses, the Arrow by the Bow, the Stone by the Hand, the Pen by the Writer, &c. If yea, then is it the whole or part only of that motion which is made by second Causes and God by them? If the whole, habetur quaesitum: If part, how prove you that God cannot make the whole motion himself by second Causes, as well as part, but must needs leave the other part of the same motion to be done without second Causes.

And it would follow that no second Cause, no not the noblest in the World (as the Sun) and God as acting by it, hath and exerciseth à vis adequata to the smallest motion even of a Leaf: Whereas God in Nature maketh natural Power, with his own, as he is fons naturae, adequate to its Actions.

And let unbiased Reason judge, Whether if a Rock should be held up in the Air, if God continue the natural Gravity of it, with all the rest of the frame of Nature, could not that Rock fall, without another motion of God which is without any second Cause, to thrust it down? If He continue the nature of Fire, was it not a greater Miracle, that it burnt not the three Witnesses, Dan. 3. than to have burnt them, or than its ordinary Action? Why else should there need ten thousand fold more natural Power to hold up the said Rock, or to quench a City on fire, or to stop a River, or the Winds; than to move them supposing natural Causes, if there need an Infinite Power moreover to the act, and none to the cessation? And by this Rule it would follow, that all Motion in the World is supernatural: For if God cause it ut sons naturae, he causeth it in the natural course: if he do not, it's all supernatural and miraculous.