Two remarks need to be made. First, premise 4 seems to have originated with Chatton, and he was followed in this by the next generation of Oxford theologians, for example, Robert Holcot.[10] Second, even if we accept this argument, Chatton still owes us an explanation of what the first conjunct means in the conjunction ‘God knows \(a\) AND “\(a\) is” will be true’. On the assumption that \(a\) is a contingent future thing, we can still sensibly ask, how can God possibly know this future contingent \(a\)? Chatton admits that this conjunct is necessary, but this fact, together with the firmness of divine knowledge, seems to violate our sense of \(a\)’s contingency; it seems we can just raise the problem of future contingents all over again, focusing on the left-hand conjunct. There is yet another problem. Does the fact that God knows contingent \(a\) entail that his knowledge changes when \(a\) comes into existence in time? Fortunately, Chatton is aware of these difficulties and tries to solve them by distinguishing God’s knowing a thing from his cognizing it.