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1. No one doubts that, as the inner man is endued with
understanding, so is the outer with bodily sense. Let us try, then,
if we can, to discover in this outer man also, some trace, however
slight, of the Trinity, not that itself also is in the same manner
the; image of God. For the opinion of the apostle is evident, which
declares the inner man to be renewed in the knowledge of God after the
image of Him that created him: whereas he says also in another place,
"But though our outer man perish, yet the inward man is renewed day
by day." Let us seek, then, so far as we can, in that which
perishes, some image of the Trinity, if not so express, yet perhaps
more easy to be discerned. For that outer man also is not called man
to no purpose, but because there is in it some likeness of the inner
man. And owing to that very order of our condition whereby we are made
mortal and fleshly, we handle things visible more easily and more
familiarly than things intelligible; since the former are outward, the
latter inward; and the former are perceived by the bodily sense, the
latter are understood by the mind; and we ourselves, i.e. our
minds, are not sensible things, that is, bodies, but intelligible
things, since we are life. And yet, as I said, we are so
familiarly occupied with bodies, and our thought has projected itself
outwardly with so wonderful a proclivity towards bodies, that, when it
has been withdrawn from the uncertainty of things corporeal, that it
may be fixed with a much more certain and stable knowledge in that which
is spirit, it flies back to those bodies, and seeks rest there whence
it has drawn weakness. And to this its feebleness I we must suit our
argument; so that, if we would endeavor at any time to distinguish
more aptly, and intimate more readily, the inward spiritual thing, we
must take examples of likenesses from outward things pertaining to the
body. The outer man, then, endued as he is with the bodily sense,
is conversant with bodies. And this bodily sense, as is easily
observed, is fivefold; seeing, hearing, smelling, tasting,
touching. But it is both a good deal of trouble, and is not
necessary, that we should inquire of all these five senses about that
which we seek. For that which one of them declares to us, holds also
good in the rest. Let us use, then, principally the testimony of the
eyes. For this bodily sense far surpasses the rest; and in proportion
to its difference of kind, is nearer to the sight of the mind.
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