 Assuming it is a legitimate notion, middle knowledge does much to restore God’s providence in creating free creatures. Once armed with information about how such a creature would decide and act in the various circumstances in which he might be placed, God has the option of not creating the creature, or of creating him in whatever circumstances are called for by the subjunctives of freedom God wishes to be realized in the actual world. Now of course the circumstances in which one creature is placed may depend in part on how others choose to exercise their freedom. But the willings of those others can in turn be providentially arranged, since they too fall under middle knowledge. In principle, then, nothing need occur in the actual world that does not have God’s prior recognition and consent, at least. There may, of course, be much that does not go as God would prefer. It is important to realize that middle knowledge does not restore complete sovereignty to God. If C &gt; p is true, then there is no way for God to create me in circumstances C and have me do anything but decide to go to the concert. The best he can do is alter my circumstances to fit some true subjunctive of freedom that has another outcome. And the same goes for the subjunctives of freedom that hold of all other creatures God might create. This means there is quite a range of worlds which, though logically possible, are not feasible for God, in that they are beyond his reach as creator (Flint 1998, 71). From God’s point of view, free creatures will behave as they will behave, and that is that. Still, God can know in advance of creation what worlds are feasible, and can plan accordingly, which is a vast improvement over the Boethian view. The position as regards omniscience is also improved. There is still a kind of transition called for — this time commencing from a point at which God merely contemplates the possibilities of how things might go with creation, to a point at which, having decided what creatures and circumstances will in fact populate the world, he knows how things will go. Again, however, it might be possible to work out a way in which the transition can be understood non-temporally. And the Molinist position offers a further advantage over that of Boethius, in that now God’s knowledge about how exercises of creaturely freedom will actually go will be guaranteed simply by his decision as to what creatures and circumstances he will create, rather than awaiting the actual decisions and actions of free beings. This diminishes God’s passivity; it enables him to know as creator how the history of creation will  unfold.[5]