If we descend to enumerate the specific Objects of divine Cognition and Knowledge,
1. Without any doubt, God knows Himself, Matthew 11:27; John 10:15, in which the knowledge of the Son is attributed to the Father, and the knowledge of the Father to the Son, not exclusively of the other Person, as if He were ignorant of His own Person; nor exclusively of the Holy Spirit, in comparison with 1 Corinthians 2:10, 11: but mutual Knowledge of ἀλλήλων, one another, is attributed to the divine Persons, oppositely to and exclusively of men and created things, to which knowledge of God is granted only by the Revelation of God. In which, α. Revelation of Himself this Knowledge of Himself is presupposed in God. Which in no way is able to denied to Him. For, β. the Knowledge of Himself, regarded as He is, is a perfection, but no perfection of Knowledge is able to be removed from the one Knowing most perfectly; hence Knowledge of Himself is not able to be denied to God. γ. Moreover, this is necessary for the Blessedness of God. For he that does not understand the plenitude of his powers, is not able rationally to rest in them; since, jut as there is no desire for an unknown good, so also there can be no enjoyment with complacency in a blessedness not understood. δ. And, apart from the fact that no object is able to be conceived as more worthy of altogether perfect Knowledge than the most perfect Being: unless God knows Himself, He knows nothing completely, since because of His independent and altogether simple manner of knowing, He is able to know nothing outside of Himself except of and by Himself: neither is God able to know dependent things as such, unless the principium upon which they depend is known. At the same time, since God is most perfectly Simple, the knower, the knowning, and the things known being all the same, He does note even need a reflexive act to penetrate Himself.