I have said, then (for I make my master’s words my own), that reason supplies us with but a dim and imperfect comprehension of the Divine nature; nevertheless, the knowledge that we gather from the terms which piety allows us to apply to it is sufficient for our limited capacity. Now we do not say that all these terms have a uniform significance; for some of them express qualities inherent in God, and others qualities that are not, as when we say that He is just or incorruptible, by the term “just” signifying that justice is found in Him, and by “incorruptible” that corruption is not. Again, by a change of meaning, we may apply terms to God in the way of accommodation, so that what is proper to God may be represented by a term which in no wise belongs to Him, and what is foreign to His nature may be represented by what belongs to Him. For whereas justice is the contradictory of injustice, and everlastingness the contrary of destruction, we may fitly and without impropriety employ contraries in speaking of God, as when we say that He is ever existent, or that He is not unjust, which is equivalent to saying that He is just, and that He admits not of corruption. So, too, we may say that other names of God, by a certain change of signification, may be suitably employed to express either meaning, for example “good,” and “immortal,” and all expressions of like formation; for each of these terms, according as it is taken, is capable of indicating what does or what does not appertain to the Divine nature, so that, notwithstanding the formal change, our orthodox opinion in regard to the object remains immovably fixed. For it amounts to the same, whether we speak of God as unsusceptible of evil, or whether we call Him good; whether we confess that He is immortal, or say that He ever liveth. For we understand no difference in the sense of these terms, but we signify one and the same thing by both, though the one may seem to convey the notion of affirmation, and the other of negation. And so again, when we speak of God as the First Cause of all things, or again, when we speak of Him as without cause, we are guilty of no contradiction in sense, declaring as we do by either name that God is the prime Ruler and First Cause of all. Accordingly when we speak of Him as without cause, and as Lord of all, in the former case we signify what does not attach to Him, in the latter case what does; it being possible, as I have said, by a change of the things signified, to give an opposite sense to the words that express them, and to signify a property by a word which for the time takes a negative form, and vice versa. For it is allowable, instead of saying that He Himself has no primal cause, to describe Him as the First Cause of all, and again, instead of this, to hold that He alone exists ungenerately, so that while the words seem by the formal change to be at variance with each other, the sense remains one and the same. For the object to be aimed at, in questions respecting God, is not to produce a dulcet and melodious harmony of words, but to work out an orthodox formula of thought, whereby a worthy conception of God may be ensured. Since, then, it is only orthodox to infer that He Who is the First Cause of all is Himself without cause, if this opinion is established, what further contention of words remains for men of sense and judgment, when every word whereby such a notion is conveyed to us has the same signification? For whether you say that He is the First Cause and Principle of all, or speak of Him as without origin, whether you speak of Him as of ungenerate or eternal subsistence, as the Cause of all or as alone without cause, all these words are, in a manner, of like force, and equivalent to one another, as far as the meaning of the things signified is concerned; and it is mere folly to contend for this or that vocal intonation, as if orthodoxy were a thing of sounds and syllables rather than of the mind. This view, then, has been carefully enunciated by our great master, whereby all whose eyes are not blindfolded by the veil of heresy may clearly see that, whatever be the nature of God, He is not to be apprehended by sense, and that He transcends reason, though human thought, busying itself with curious inquiry, with such help of reason as it can command, stretches out its hand and just touches His unapproachable and sublime nature, being neither keen-sighted enough to see clearly what is invisible, nor yet so far withheld from approach as to be unable to catch some faint glimpse of what it seeks to know. For such knowledge it attains in part by the touch of reason, in part from its very inability to discern it, finding that it is a sort of knowledge to know that what is sought transcends knowledge (for it has learned what is contrary to the Divine nature, as well as all that may fittingly be conjectured respecting it). Not that it has been able to gain full knowledge of that nature itself about which it reasons, but from the knowledge of those properties which are, or are not, inherent in it, this mind of man sees what alone can be seen, that that which is far removed from all evil, and is understood in all good, is altogether such as I should pronounce ineffable and incomprehensible by human reason.