I n  S h o r t : The imaginary and insubstantial thing that Naturalists call nature, if it has an external reality, can at the very most be work of art; it cannot be the Artist. It is an embroidery, and cannot be the Embroiderer. It is a set of decrees; it cannot be the Issuer of the decrees.  It  is a body of the laws of creation, and cannot be the Lawgiver. It is but a created screen to the dignity of God, and cannot be the Creator. It is passive and created, and cannot be a Creative Maker. It is a law, not a power, and cannot possess power. It is the recipient, and cannot be the source.

To  Conclude: Since beings exist, and as was stated at the beginning of this treatise, reason cannot think of a way to explain the existence of beings apart from the four   mentioned,   three   of   which  were   decisively  proved   through   three   clear impossibilities to be invalid and absurd, then necessarily and self-evidently the way of divine unity, which is the fourth way,  is proved in a conclusive manner. The fourth way, in accordance with the verse quoted at the beginning:

Is there any doubt about God, Creator of the heavens and the earth?

demonstrates clearly so that there can be no doubt or hesitation the Divinity of the Necessarily Existent One, and that all things issue directly from the hand  of His power, and that the heavens and the earth are under His sway.

O you unfortunate worshipper of causes and nature! Since the nature of each thing,  like all things, is created, for it is full of art and is being constantly renewed, and, like the effect, the apparent cause of each thing is also created; and since for each thing to exist there is  need for much equipment and many tools; there must exist a Possessor  of  Absolute  Power  who  creates  the  nature  and  brings  the  cause  into existence. And that Absolutely Powerful One is in no need of impotent intermediaries to share in His dominicality and creation. God  forbid! He creates cause and effect together directly. In order to demonstrate His wisdom  and the manifestation of His names, by establishing an apparent causal relationship and  connection through order and sequence, He makes causes and nature a veil to the hand of His power so that the apparent faults, severities and defects in things should be ascribed to them, and in this way His dignity be preserved.

Is it easier for a watch-maker to make the cog-wheels of a clock, and then arrange them  and  put them in order to form the clock? Or is it easier for him to make a wonderful machine in each of the cog-wheels, and then leave the making of the clock to the lifeless hands of those machines? Is that not beyond  the bounds of possibility? Come on, you judge with your unfair reason, and say!