Sacred Demonstrations, or the Christian Euclid, Book II

...he possessed. Since, therefore, the whole world, being unable to be created by itself (for it would have existed before it existed if it had created itself), has a most perfect cause—God—as no nation does not recognize, as no literature (sacred, demonstrative, or historical) does not hand down, so no thing does not argue this. Whence it is also necessary that a certain image of Him be seen in all things, and that it be the most excellent thing in Him, which is seen most in inferior things, and without which they would not be. We have seen, however, in the explanation of the description of God, that without power, knowledge or wisdom, and love or affection and will toward the very things He created, He could have created nothing clearly; for if He could have done nothing, He would have created nothing; if He could have but not known, likewise nothing; unless one can, knows, and wills, he does nothing. Therefore, it is necessary that all these things precede in God, and that they cannot be separated or confused without concurring in every action, although mercy, justice, goodness, magnitude, beauty, and other innumerable gifts of happiness are in Him from eternity. We cannot, however, conceive of them without having first grasped those three properties in which the entire divinity is one in each and one in all. It will be established, however, especially that this is so, and that the Christian faith concerning the Trinity is handed down according to nature, when this mystery is seen in all creatures in such a way that none can preserve its own existence except by the nexus of that Trinity. Now, let us see by running through the whole of nature which is conceived by the mind. The universe, while being one, nevertheless consists of a triple nature, although dissimilar. For the being of the intellect is matter...