Now as to the second premise, according to which it is said that all the accidents are created things:--This is a premise concerning which there are doubts, and its meaning is as hidden as the soul in a body. For we have observed many bodies to be created and such is also the case with some accidents. So there is no difference in transferring an observed object to the invisible, in both the cases. For if it is necessary, with regard to accidents, to apply what applies of the visible things to the invisible, that is, if we should suppose a thing which we have not seen, so created, by the analogy of that which we have observed, then we should also apply it to the essences. Thus we can become quite careless of proving the creation of accidents, as distinct from that of essences. The creation of the accidents of the heavenly bodies is extremely doubtful to the observer just as there is doubt in their essential creation. For the creation of their accidents is never perceived. So it is necessary that we should clearly observe them. This is the method which surely and certainly leads pious people to the knowledge of God. This is the method of the chosen men, and that with which God has particularly blessed the prophet Abraham. He says: “And thus did We show unto Abraham the kingdom of heaven and earth, that he might become of those who firmly believe.”[29] For the whole doubt concerns the heavenly bodies themselves. Many controversialists have stopped here and believed that these are so many gods.