2. Every reasoner intues principles with one thought, and the conclusion with another. There would be no need to proceed to a conclusion from the consideration of premises, if the mere consideration of the premises at once laid the conclusion bare. But God knows all things by one act which is His essence (Chap. LV). His knowledge therefore is not argumentative.
3. All argumentative knowledge has something of actuality and something of potentiality, for conclusions are potentially in premises. But in the divine mind potentiality has no place.
5. Things that are known naturally are known without reasoning, as appears in the case of first principles. But in God there can be no knowledge that is not natural, nay, essential: for His knowledge is His essence.
7. Only in its highest advance does the inferior touch upon the superior. But the highest advance of our knowledge is not reasoning, but intuition (intellectus), which is the starting-point of reasoning. God's knowledge then is not 'rational,' in the sense of 'argumentative,' but intuitive only.*
8. Reasoning means a lack of intuition: the divine knowledge therefore is not reasoned.
If any should take it amiss that God cannot make a syllogism, let them mark that He has the knowledge how to make syllogisms as one judging of them, not as one arguing syllogistically.
To this there is witness of Holy Scripture in the text: All things are naked and open to his eyes (Heb. iv, i 3): whereas things that we know by reasoning are not of themselves naked and open to us, but are opened out and laid bare by reason.
1.56 : That there is not Habitual Knowledge in God
1.58 : That God does not understand by Combination and Separation of Ideas