dinner, we will
undertake the explanation of this subject in detail; now we will explain
it briefly, in a few words, as follows. Some things are subject to the
free will of man, such as justice, equity, tyranny and injustice, in other
words, good and evil actions; it is evident and clear that these actions
are, for the most part, left to the will of man. But there are certain
things to which man is forced and compelled, such as sleep, death,
sickness, decline of power, injuries and misfortunes; these are not
subject to the will of man, and he is not responsible for them, for he is
compelled to endure them. But in the choice of good and bad actions he is
free, and he commits them according to his own will.

For example, if he wishes, he can pass his time in praising God, or he can
be occupied with other thoughts. He can be an enkindled light through the
fire of the love of God, and a philanthropist loving the world, or he can
be a hater of mankind, and engrossed with material things. He can be just
or cruel. These actions and these deeds are subject to the control of the
will of man himself; consequently, he is responsible for them.

Now another question arises. Man is absolutely helpless and dependent,
since might and power belong especially to God. Both exaltation and
humiliation depend upon the good pleasure and the will of the Most High.

It is said in the New Testament that God is like a potter who makes "one
vessel unto honour, and another unto dishonour."(160) Now the dishonored
vessel has no right to find fault with the potter saying, "Why did you not
make me a precious cup, which is passed from hand to hand?" The meaning of
this verse is that the states of beings are different. That which is in
the lowest state of existence, like the mineral, has no right to complain,
saying, "O God, why have You not given me the vegetable perfections?" In
the same way, the plant has no right to complain that it has been deprived
of the perfections of the animal world. Also it is not befitting for the
animal to complain of the want of the human perfections. No, all these
things are perfect in their own degree, and they must strive after the
perfections of their own degree. The inferior beings, as we have said,
have neither the right to, nor the fitness for, the states of the superior
perfections. No, their progress must be in their own state.

Also the inaction or the movement of man depend upon the assistance of
God. If he is