Likewise, finally, we will not seek reasons of natural things from the end which God or nature proposed to himself in their creation (i. e., final causes), [Footnote: "We will not stop to consider the ends which God proposed to himself in the creation of the world, and we will entirely reject from our philosophy the search of final causes!"--French.] for we ought not to presume so far as to think that we are sharers in the counsels of Deity, but, considering him as the efficient cause of all things, let us endeavour to discover by the natural light [Footnote: "Faculty of reasoning."--FRENCH.] which he has planted in us, applied to those of his attributes of which he has been willing we should have some knowledge, what must be concluded regarding those effects we perceive by our senses; bearing in mind, however, what has been already said, that we must only confide in this natural light so long as nothing contrary to its dictates is revealed by God himself. [Footnote: The last clause, beginning "bearing in mind." is omitted in the French.] XXIX. That God is not the cause of our errors. The first attribute of God which here falls to be considered, is that he is absolutely veracious and the source of all light, so that it is plainly repugnant for him to deceive us, or to be properly and positively the cause of the errors to which we are consciously subject; for although the address to deceive seems to be some mark of subtlety of mind among men, yet without doubt the will to deceive only proceeds from malice or from fear and weakness, and consequently cannot be attributed to God. XXX. That consequently all which we clearly perceive is true, and that we are thus delivered from the doubts above proposed.