IX-X: mode of divine knowing; thirteen theorems
IX. The mode of knowing is to be estimated both from the condition of the knowable object and from the nature of God's intellect. For God understands no thing otherwise than as it itself stands, because He is the God of truth. But God knows in a divine mode — most perfectly, not through intelligible species, not by discursive reasoning, but by thoroughly penetrating all things with His intellect through His own essence alone, except evils which He knows through opposite goods.
X. That mode of knowing in the divine intellect is considered in genus or in species. In genus, these theorems explain it: (1) As is the nature of knowables, so also is their science in God. (2) God first knows Himself. (3) He knows Himself wholly and adequately. (4) Other things besides Himself He knows wholly — excellently as in Himself, adequately as in their proper natures. (5) God's understanding is His being and essence. (6) God does not understand successively or by discourse, but by a simple and infinite intuition. (7) From eternity He knows all things, nothing newly. (8) He knows all things immensely. (9) He knows all things immutably. (10) By one individual act He knows all things. (11) God understands all things holily. (12) God's intellect depends on no external cause. (13) God's intellect is always certain and can never be deceived, not even in future contingents.
Latin
IX. Modus sciendi tum e conditione objecti scibilis, tum e natura Dei intellectus aestimandus est. Neque enim Deus ullam rem aliter intelligit quam qualiter ipsa sese habet, quia est Deus veritatis. Scit autem Deus modo divino — perfectissime, non per species intelligibiles, non discurrendo, sed omnia penitus intellectu suo penetrando per suam ipsius essentiam solam, exceptis malis quae novit per opposita bona. X. Modus ille sciendi in intellectu divino consideratur in genere aut in specie. In genere eum explicant haec theoremata: 1. Qualis est natura scibilium, talis etiam eorum est in Deo scientia. 2. Deus seipsum primo novit. 3. Seipsum totum novit adaequate. 4. Alia praeter se novit tota, excellenter ut in ipso, adaequate ut in propriis naturis. 5. Intelligere Dei est ipsius esse et essentia. 6. Deus non intelligit successive vel per discursum, sed per simplicem et infinitum intuitum. 7. Ab aeterno novit omnia, de novo nihil. 8. Novit omnia immense. 9. Cognoscit omnia immutabiliter. 10. Uno et individuo actu cognoscit omnia. 11. Deus intelligit omnia sancte. 12. Intellectus Dei a nulla causa externa dependet. 13. Intellectus Dei semper certus est, neque unquam falli potest, ac ne quidem in futuris contingentibus.