Three Treatises on the Trinity and the Incarnation

His essence is without cause, and His goodness is without cause. Because He exists without cause, He could be the cause of all things; because He did not begin, He could give a beginning to all things; because He was not made, He is the maker of all things; because nothing was before Him, He made all things posterior to Himself; because He was not created by another, He brought all things to existence; and because He was not taught by another, He filled His servants with His wisdom.

For it is the essence that was able to do all things; and the nature that exists from eternity was able to found all that was made. For that which is created cannot create anything from nothing, and that which is made is unable to do works without matter. For there is absolutely no power in a creature by which it might be able to bring another creature from nothing into existence: but He who was made neither from something, nor from nothing, He alone was able to make all things from nothing just as from something. Therefore, God alone is the factor and creator of all things, the lord of powers, the king of creatures, the provider of all flesh, wise and teacher, before the times and creating the times, without beginning and giving a beginning, a nature full of its own goods. He does not repay like a debtor; but as a good one, He nourishes the needy. He lacks absolutely nothing, because He is full and is not deficient in His essence. He alone lives; He alone is good; He alone is the benefactor. He does not lack, but He comes to the aid of necessities; He does not fail, but He completes those who are deficient; not made, He makes creatures: eternal being, He brings forth beginnings; power, He creates the strong; spirit, He makes spiritual ones; light, He is the illuminator of all.

His nature is not expressed by speech, because His deeds are not apprehended by the intellect; His essence is not perceived, because no mind suffices for it. Every investigation is inferior to Him, and only revolves around His works. He is superior to disputation, because He is above the beginning. The tongue cannot dispute about Him, because thought does not apprehend Him; words do not narrate Him, because the mind does not perceive Him. His essence is silent and ineffable; His nature is keeping silent and inexplicable. Speech does not declare Him, because His nature is not written in letters. He is hidden beyond the thoughts of the mind; He is secret beyond the word of the intellect's son. He alone knows how to tell about Himself, and no one can state Him. He is not apprehended by the investigation of creatures, nor is He perceived by the scrutiny of rational beings, nor is He measured by the intellect of spiritual beings, nor is He grasped by the hands of thoughts, nor is He captured by the fingers of the mind, nor...