You say that although you have no power to avoid error through having a clear perception of things, you can still avoid it by firmly resolving to adhere to the rule of not assenting to anything which you do not clearly perceive. But although you can always keep this rule carefully in mind, is it not still an imperfection not to perceive clearly matters which you need to decide upon, and hence to be perpetually liable to the risk of error?

You say that error resides in the mental operation itself in so far as it proceeds from you and is a kind of privation, but not in the faculty God gave you, nor in its operation in so far as it depends on him. But although the error does not immediately reside in the faculty God gave you, it does indirectly attach to it, since it was created with the kind of imperfection which makes error possible. Admittedly, as you say, you have no cause for complaint against God who, despite owing you nothing, bestowed on you the good gifts which you should thank him for. But there is still cause to wonder why he did not bestow more perfect gifts on you, given that he had the knowledge and the power and was not malevolent.

You go on to say that you have no cause to complain that God's concurrence is involved in your acts when you go wrong.