 God did not establish to elicit effects absolutely by his mere act of free will. Rather, God freely subordinated his own actions to the obtainment of certain specific conditions, namely, certain states of natural beings or of human minds. Sturm does not extensively use the Malebranchian terminology of occasional causes, but he does explicitly equate occasional causes with sine quibus non causes (PE I: 117). A sine qua non cause is a (counterfactually) necessary condition for the production of a certain effect, although the sine qua non cause does not truly contribute to its production in virtue of any active power it possesses (see Sangiacomo 2019). Sturm’s account of God’s hypothetical power entails that all natural forms are sine quibus non conditions for the production of natural effects, in the sense that they do not contribute in virtue of any active power they might have (since they have none), but rather because God (freely) established to bring about certain effects as consequences of certain modifications (i.e., forms) of matter. Since (what Malebranche calls) ‘occasional causes’ can be understood in terms of sine qua non causation, and since Sturm maintains that all natural forms work as sine quibus non causes of natural effects, it seems safe to conclude that Sturm supports a version of occasionalism.