And we indeed recognize in ourselves the image of God, that is, of the supreme Trinity, an image which, though it be not equal to God, or rather, though it be very far removed from Him,—being neither co-eternal, nor, to say all in a word, consubstantial with Him,—is yet nearer to Him in nature than any other of His works, and is destined to be yet restored, that it may bear a still closer resemblance.  For we both are, and know that we are, and delight in our being, and our knowledge of it.  Moreover, in these three things no true-seeming illusion disturbs us; for we do not come into contact with these by some bodily sense, as we perceive the things outside of us,—colors, e.g., by seeing, sounds by hearing, smells by smelling, tastes by tasting, hard and soft objects by touching,—of all which sensible objects it is the images resembling them, but not themselves which we perceive in the mind and hold in the memory, and which excite us to desire the objects.  But, without any delusive representation of images or phantasms, I am most certain that I am, and that I know and delight in this.  In respect of these truths, I am not at all afraid of the arguments of the Academicians, who say, What if you are deceived?  For if I am deceived, I am.⁴⁹⁸

498 This is one of the passages cited by Sir William Hamilton, along with the Cogito, ergo sum of Descartes, in confirmation of his proof, that in so far as we are conscious of certain modes of existence, in so far we possess an absolute certainty that we exist.  See note A in Hamilton’s Reid, p. 744.

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