But, in place of this, we will be free from these embarrassments if we recollect that our mind is limited, while the power of God, by which he not only knew from all eternity what is or can be, but also willed and pre-ordained it, is infinite. It thus happens that we possess sufficient intelligence to know clearly and distinctly that this power is in God, but not enough to comprehend how he leaves the free actions of men indeterminate} and, on the other hand, we have such consciousness of the liberty and indifference which exists in ourselves, that there is nothing we more clearly or perfectly comprehend: [so that the omnipotence of God ought not to keep us from believing it]. For it would be absurd to doubt of that of which we are fully conscious, and which we experience as existing in ourselves, because we do not comprehend another matter which, from its very nature, we know to be incomprehensible. XLII. How, although we never will to err, it is nevertheless by our will that we do err. But now since we know that all our errors depend upon our will, and as no one wishes to deceive himself, it may seem wonderful that there is any error in our judgments at all. It is necessary to remark, however, that there is a great difference between willing to be deceived, and willing to yield assent to opinions in which it happens that error is found. For though there is no one who expressly wishes to fall into error, we will yet hardly find any one who is not ready to assent to things in which, unknown to himself, error lurks; and it even frequently happens that it is the desire itself of following after truth that leads those not fully aware of the order in which it ought to be sought for, to pass judgment on matters of which they have no adequate knowledge, and thus to fall into error. XLIII. That we shall never err if we give our assent only to what we clearly and distinctly perceive. But it is certain we will never admit falsity for truth, so long as we judge only of that which we clearly and distinctly perceive; because, as God is no deceiver, the faculty of knowledge which he has given us cannot be fallacious, nor, for the same reason, the faculty of will, when we do not extend it beyond the objects we clearly know. And even although this truth could not be established by reasoning, the minds of all have been so impressed by nature as spontaneously to assent to whatever is clearly perceived, and to experience an impossibility to doubt of its truth. XLIV. That we uniformly judge improperly when we assent to what we do not clearly perceive, although our judgment may chance to be true; and that it is frequently our memory which deceives us by leading us to believe that certain things were formerly sufficiently understood by us.