 Any experimental reasoning of the kind that the argument from design employs must ensure that the cause is proportioned to the effect. That is to say, we cannot “ascribe to the cause any qualities, but what are exactly sufficient to produce them” (EU, 11.12–3/136; D, 5.8/168). If we follow this principle, however, we are no longer in a position to assign several fundamental attributes to God. We cannot, for example, attribute any thing infinite to God based on our observation and experience of finite effects. Nor can we attribute unity to the original cause of the universe on the basis of any analogy to human artifacts such as houses; as they are often built by a number of people working together. Perhaps, therefore, there is more than one God involved in the creation of the universe? More importantly, we are in no position to attribute perfection to God unless we observe perfection in his creation. Since there are evidently “many inexplicable difficulties in the works of nature” we are not justified in making any inference of this kind (D, 5.6/166–7).