it is traversable, as said in _Phys._ iii. But the infinite is
not traversable either by the finite or by the infinite, as is proved
in Phys. vi. Therefore the infinite cannot be bounded by the finite,
nor even by the infinite; and so the infinite cannot be finite in
God's knowledge, which is infinite.

Obj. 3: Further, the knowledge of God is the measure of what is
known. But it is contrary to the essence of the infinite that it be
measured. Therefore infinite things cannot be known by God.

_On the contrary,_ Augustine says (De Civ. Dei xii), "Although we cannot
number the infinite, nevertheless it can be comprehended by Him whose
knowledge has no bounds."

_I answer that,_ Since God knows not only things actual but also
things possible to Himself or to created things, as shown above (A.
9), and as these must be infinite, it must be held that He knows
infinite things. Although the knowledge of vision which has relation
only to things that are, or will be, or were, is not of infinite
things, as some say, for we do not say that the world is eternal, nor
that generation and movement will go on for ever, so that individuals
be infinitely multiplied; yet, if we consider more attentively, we
must hold that God knows infinite things even by the knowledge of
vision. For God knows even the thoughts and affections of hearts,
which will be multiplied to infinity as rational creatures go on for
ever.

The reason of this is to be found in the fact that the knowledge of
every knower is measured by the mode of the form which is the
principle of knowledge. For the sensible image in sense is the
likeness of only one individual thing, and can give the knowledge of
only one individual. But the intelligible species of our intellect is
the likeness of the thing as regards its specific nature, which is
participable by infinite particulars; hence our intellect by the
intelligible species of man in a certain way knows infinite men; not
however as distinguished from each other, but as communicating in the
nature of the species; and the reason is because the intelligible
species of our intellect is the likeness of man not as to the
individual principles, but as to the principles of the species. On
the other hand, the divine essence, whereby the divine intellect
understands, is a sufficing likeness of all things that are, or can
be, not only as regards the universal principles, but also as regards
the principles proper to each one, as sho