To the preceding fundamental principle another must be joined; namely, that the infinite and incomprehensible power of God can make and preserve every absolute thing prior naturally, without an absolute thing really distinct as regards itself as a whole, posterior naturally. For since a thing prior naturally to another may depend less upon and require a thing posterior less than an effect its essential cause, and since we manifestly hold that sometimes the divine power produces, maintains and preserves its effect without a natural cause. we ought not to doubt but that God can produce and preserve a thing prior naturally without a thing posterior.
Again, a thing posterior can not be a cause of a thing prior. Therefore, if a thing prior can not be without a thing posterior, this must not be posited, unless because a thing posterior is a natural effect naturally following a thing prior; but it is manifest that divine virtue sometimes has suspended the action of a created cause, and preserved a cause without an effect. For who, except God, prevented the fire of the glowing furnace from consuming the servants of God who were cast into the midst, and yet the flame of fire slew the Chaldean attendants. Countless other instances are found in Sacred Scripture and in the saying of the Holy Fathers and the acts of the Martyrs.
From all these it is evidently obvious that natural causes are prevented through the virtue of God from producing their own effects; therefore, no contradiction is involved in the statement that a thing prior naturally is produced and preserved without a posterior.
Again, an accident depends more upon its subject than any thing prior by nature upon a posterior. But so great is the divine power that notwithstanding the dependence of an accident upon its subject, the accident will be able to exist and to be preserved through divine power without any subject. Therefore, notwithstanding by whatever natural sequence of a thing posterior from a prior, the thing prior could be preserved by divine virtue without a posterior.
Therefore, it must not be denied that by divine power God might be able to preserve and make any absolute thing prior naturally without a thing posterior. For so great is the divine power that concerning His creatures He could do whatever would please Him. Accordingly, if He make a cause of a natural object, He is not necessitated to make the effect.
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