Three Treatises on the Trinity and the Incarnation

the existence of the Creator, but not the mode, nor the magnitude, nor the reason, nor the end, nor the cause, nor the origin, nor the duration of His existence. It is clear, indeed, that all these things are hidden from every creature, and that none of the creatures can know them. The essential nature, however, knows itself, and there is nothing in its essence that is not open to it, because it does not know one thing and ignore another. For its essence has no parts, because there are no mutations in it; nor is there anything in it that is greater and, conversely, anything that is less. This nature has no limbs, because there is no composition in it, nor created forms, because it is not one of the creatures. It is manifest only to itself, it rejoices in itself, it delights in itself, it enjoys itself, it exults in itself, it learns from itself, it knows itself, it understands itself, it measures itself, it evaluates itself, it attains itself, it concludes itself, it circumscribes itself, it contains itself. It is for itself substance, the place of its nature, and the limit of its essence. It moves in itself, and rests in itself. Its rest is not in something outside of it; for nothing, which is known to exist outside of it, suffices for its rest, but its rest is its own essence, and its enjoyment is its nature. For how could it enjoy anything alien to itself? For no enjoyment is more excellent than that which approaches it from without and brings it joy. All aids are within it; all pleasures are found in it; all delights are born from it.

God Himself is the fountain of all goods and the origin of all useful things. From Him and in Him is His glory. He Himself sees His nature in Himself; He alone knows Himself; and that which is not from Him cannot know Him as He is. Nothing can be a mirror for Him, because His nature is wider than all His works, and His essence is greater than all creatures. The faces of the creatures cannot contain His spacious and immense image in themselves, for He who contains all things and is contained by nothing is infinite and is not concluded by finite things. He is beautiful and desirable; and created beauty cannot depict His beauty. Nothing is able to demonstrate Him, because nothing is like Him. There is not in Him "here" nor "there," because He is in every place; there is not in Him "hither" nor "thither," because He is not divisible. There is not in Him youth nor old age, because He is eternal ancient: i.e., Ancient of Days; cf. Daniel VII, 9; there is not in Him greater nor less, because...