in heaven or on earth to serve you.”[138] Further He says, “He likewise compelleth the sun and the moon, which diligently perform their courses, to serve you; and hath subjected the day and night to your service,”[139] There may be quoted many other verses on the subject. Had there been any wisdom in their existence by which God has favoured us, and there would not have been those blessings for which we are to be grateful to Him. The second answer to the objection is, that we say that the things produced out of it are of two kinds: essences and substances; and movements, hardness, coldness and all other accidents. The essences and substances are not created by any but God. Their causes effect the accidents of those essences, and not the essences themselves. For instance, man and woman are only the agents, while God is the real creator of the child, and the life in it. Such is also the case with agriculture. The earth is prepared and made ready for it, and the seed scattered in it. But it is God who produces the ear of the corn. So there is no creator but God, while created things are but essences. To this refer the words of God. “O men, a parable is propounded unto you, therefore, hearken unto it. Verily the idols which ye invoke, besides God, can never create a single fly, although they may all assemble for the purpose; and if the fly snatch anything from them they cannot turn the same from it. Weak is the petitioner and the petitioned.”[140] This is where the unbeliever wanted to mislead Abraham, when he said, “I give life and kill.”[141] When Abraham saw that he could understand it, he at once turned to the conclusive argument and said, “Verily, God bringeth the sun from the east; do thou bring it from the west.” On the whole, if the matter about the creator and the doer be understood on this wise, there would be no contradiction, either in Tradition or in reason. So we say that the word Creator does not apply to the created things by any near or far-fetched metaphor, for the meaning of the creator is the inventor of the essences. So God has said, “God created you, and that which ye know.” It should be known that one who denies the effect of the causes on the results of them, also denies philosophy and all the sciences. For science is the knowledge of the things by their causes, and philosophy is the knowledge of hidden causes. To deny the causes altogether is a thing which is unintelligible to human reason. It is to deny the Creator, not seen by us. For the unseen in this matter must always be understood by a reference to the seen.