First question. Again the same religious appeared on his rung as before and said: "O Judge, I ask you: Why is your grace so quickly withdrawn from some while others are long tolerated in their wickedness?"

Second question. "Item. Why is grace granted to some in their youth while others, in old age, are deprived of it?"

Third question. "Item. Why are some troubled beyond measure while others are, as it were, secure from tribulation?"

Fourth question. "Item. Why are some given intelligence and an incomparable genius for learning while others are like asses without intellect?"

Fifth question. "Item. Why are some excessively hardened while others rejoice in wonderful consolation?"

Sixth question. "Item. Why is greater prosperity given in this world to the wicked rather than to the good?"

Seventh question. "Item. Why is one called in the beginning and another toward the end?"

Response to the first question. The Judge replied: "Friend, all my works are in my foreknowledge from the beginning; and all things that have been made were created for the solace of man. But because man prefers his own will to my will, therefore, out of justice, the goods gratuitously given to him are taken from him in order that man may know that with God all things are rational and just. And because many are ungrateful for my grace and become more undevout the more their gifts are multiplied, the gifts are therefore quickly taken from them in order that my divine plan may be more swiftly manifested and lest man abuse my grace to his own greater doom. Item. As to why some are long tolerated in their wickedness, the reason is that amidst their evils, many have some tolerable trait. For either they are of profit to some, or they are a caution to others. When Saul was denounced by Samuel, Saul's sin seemed slight in the sight of men while David's sin seemed greater.

However, under the pressure of testing, Saul disobediently abandoned me, his God, and consulted the pythoness. But David, in temptation, became more faithful, patiently enduring the things that bore down upon him and considering that they befell him for his sins. The fact that I patiently endured Saul demonstrates Saul's ingratitude and my divine patience. The fact that David was chosen shows my foreknowledge and David's future humility and his contrition."

Response to the second question. "Item. As to why grace is taken away from some in their old age, I answer: All are given grace in order that the Giver of grace may be loved by all. But because many, toward their end, are ungrateful for my divine grace - as Solomon was - it is therefore just that what was not carefully kept before the end should, in the end, be withdrawn. For my gift and my divine grace are taken away sometimes because of the recipient's negligence in attending to what he has received and to what he should give in return, sometimes as a caution for others so that everyone in the state of grace may always fear and feel dread at the fall of others. For even the wise have fallen through negligence; and even some, who seemed to be my friends, have been supplanted because of their ingratitude."

Response to the third question. "Item. As to why some have greater tribulation, I answer: I am the Creator of all. Therefore no tribulation comes without my permission, as it is written: I am God 'creating evil' - i.e., permitting tribulation - because no trouble befalls even the gentiles without me or without a rational cause. For my prophets foretold many things concerning the adversities of the gentiles in order that they, being negligent and abusive of reason, might be taught by scourges and in order that I, God - permitting all - might be known and glorified by every nation. If therefore I, God, do not spare the pagans from scourges, far less will I spare these who have more copiously tasted of the sweetness of my divine grace.

The fact that some have less tribulation, and others more, occurs so that mankind may turn away from sin and may, after troubles in the present, obtain consolation in the future. For all who are judged and who judge themselves in this age will not come to future judgment. As it is written: They will pass 'from death into life.' The fact that some are protected from the scourge occurs lest, having been scourged, they murmur and thus incur a heavier judgment, for there are many who do not deserve to be scourged in the present. There are even some in this life who are not weighed down by any bodily or spiritual annoyance and who live as carelessly as if God did not exist or as if God spares them because of their works of justice. But they should be greatly afraid and should grieve lest I, God, who spare them in the present, come unforeseen and damn them more harshly because they have no compunction.

There are some who have health in the flesh but are troubled in soul because of their contempt for God. Others enjoy neither bodily health nor inner consolation of soul, and yet they persevere in serving and honoring me according to their ability. Indeed, some - from their mother's womb and right up to the end - are afflicted by infirmities. But I, their God, so moderate the tribulations of all these people that nothing happens without a cause and a recompense, for of those who slept before their temptations the eyes of many are opened in tribulation."

Response to the fourth question. "Item. As to why some have greater intelligence, I answer: The abundance of one's wisdom does not profit the soul toward eternal salvation unless the soul also shines with a good life. On the contrary, it is more useful to have less knowledge and a better life. Therefore, each person has been given a measure of rationality by means of which he can obtain heaven if he lives piously. However, rationality varies in many according to their natural and spiritual dispositions. For just as, by means of divine fervor and the virtues, man makes progress toward perfection of the virtues, so too through bad will and bad disposition of nature and wrong upbringing, man descends into vanities.

Many times nature suffers a defect when one strives against nature and one sins. Therefore, it is not without cause that in some, rationality is great but useless, as in those who have knowledge but not life. In others, there is less knowledge but better practice. In some, of course, rationality and life are in agreement; but in others, on the contrary, there is neither rationality nor life. This variety comes from my well-ordered and divine permission - sometimes, for the benefit of humans or for their humiliation and instruction; sometimes, because of ingratitude or temptation; sometimes, because of a defect of nature or latent sins; sometimes, in order to avoid the occasion of a greater sin; and sometimes, because a nature is not suited to receive anything greater.

Let everyone who has the grace of intelligence therefore fear that, because of it, he will be judged more heavily if he is negligent. Let him who has no intelligence or talent rejoice and do as much as he can with the little that he has; for he has been freed from many occasions of sin. In youth, Peter the apostle was forgetful and John was no trained expert; but they grasped true wisdom in their old age because they sought wisdom's beginning.

When young, Solomon was docile and Aristotle was subtle; but they did not grasp the beginning of wisdom because they neither glorified the Giver of knowledge as they ought, nor imitated the things that they knew and taught, nor learned for themselves, but for others. Balaam, too, had knowledge but did not follow it; and therefore the she-ass rebuked his folly. Daniel when young, judged his elders. Erudition, without a good life, does not please me; therefore, it is necessary that those who abuse rationality be corrected. For I, the God and Lord of all, give knowledge to mankind; and I correct both the wise and the foolish."

Response to the fifth question. "Item. As to why some are hardened, I answer: The fact that Pharaoh was hardened was his own fault, and not mine, because he would not conform himself to my divine will. For obduracy is nothing other than the withdrawal of my divine grace; and grace is withdrawn because man has not given to me, God, that free thing he has, namely, his own will, as you will be able to understand through an example.

There was a man who possessed two fields, of which the one remained uncultivated and the other, at certain times, bore fruit. His friend said to him: 'Since you are wise and wealthy, I wonder why you do not cultivate your fields more diligently or hand them over to others for cultivation.' He answered: 'One of these fields - no matter how much diligence I display - produces nothing but very bad herbs - which noxious beasts seize upon, and then the beasts befoul the place.

If I apply an enrichment, the field grows so insolent and wanton that even if it produces a modicum of grain, even more weeds spring up, which I disdain to gather because I desire no grain unless it is pure. Therefore, the better plan is to leave such a field uncultivated; for then the beasts do not occupy the place and the beasts do not hide in the grass. And if some bitter herbs do sprout, they are useful for the sheep, for after tasting them, the sheep learn not to be fastidious about things that are sweet.

The other field is laid out according to the temperature of the seasons. A part of it is stony and needs enrichment; another part is moist and needs warmth; another part is dry and needs moisture. For that reason, I will to regulate my work according to the field's condition.' I, God, am like that man. The first field is the free movement of the will given to man. He moves it more against me than for me. And if man does some things that please me, in many more things he provokes me, for man's will and mine are not in agreement. So too Pharaoh acted, for, although through sure signs he recognized my power, nonetheless he strengthened his resolution of standing fast in his wickedness against me. Therefore, he experienced my justice, for it is just that he who does not make good use of trifles should not pride himself on things that are very great.

The second field is the obedience of a good mind and the rejection of one's own will. If such a mind is dry in devotion, it must wait for the rain of my divine grace. If it is stony through impatience or obduracy, it must, with composure, endure purgation and rebuke. If it is moist through carnal wantonness, let it embrace abstinence and be like an animal prepared for its owner's will; for in such a mind I, God, take much glory. Therefore, the fact that some become hardened is caused by man's will being contrary to mine. For even though I will that all be saved, nevertheless this is not accomplished unless man has personally cooperated by making his entire will conform to my will.

The fact that not all are given equal grace and progress is an act of my hidden judgment, for I know and I regulate for each person what is expedient and necessary for him; and I restrain man's attempts lest he fall too deeply. For many have the talent of grace and would be able to work; but they refuse. Others abstain from sin out of fear of punishment or because they do not have the means to sin or because sin does not amuse them. Therefore, to some, greater gifts are not given because I, who alone know the minds of human beings know how to distribute my gifts."

Response to the sixth question. "Item. As to why the wicked sometimes have greater prosperity in the world than the good, I answer: This is an indication of my great patience and charity and a testing for the just. For if I gave temporal goods only to my friends, the wicked would despair and the good would grow proud. Therefore, temporal goods are given to all so that I, the Creator and giver of all, may be loved by all and so that, when the good grow proud, they may be instructed in justice by means of the wicked. Indeed, let all understand that temporal things are not to be loved or preferred to me, God, but are to be had for sustenance alone; and let them be all the more fervent in my service, the less the stability that they find in temporal things."

Response to the seventh question. "Item. As to why one is called at the beginning and another at the end, I answer: I am like a mother who sees in her children the hope of life and gives stronger things to some and lighter things to others. With those for whom there is no hope she also sympathizes, and she does for them as much as she can. But if the children become worse from the mother's remedy, what need is there then to labor? This is the way I deal with man.

One, whose will is foreseen as more fervent and whose humility and stability are foreseen as more constant, received grace in the beginning; and it will follow him to the end. Another, who, amidst all his wickedness, still attempts and strives to become better, deserves to be called toward the end. But he who is ungrateful does not deserve admission to his mother's breasts."