  The second proposition, ‘if future events, including the actions of human beings, could occur otherwise, then God's foreknowledge is fallible’, was interpreted in several ways by William's contemporaries. Some held that if the event could occur otherwise God would be fallible. Others held that because the event could occur otherwise God actually is fallible (see Mews 2005: 135). The former would reject the claim that the event could occur otherwise, but the latter would simply reject divine infallibility, arguing rather that God is just very lucky epistemically. Both views are theologically suspect, of course, and William argued that both inferences are invalid.  But he does so by introducing an unexplained modal intuition that in context looks question-begging: the inference from ‘the event could occur otherwise’ to ‘God is or could be deceived’ is not necessary. It is possible that the former be true and the latter false because "it is never necessary that the impossible follow from the possible, and it is impossible for God to be, or to have been, deceived" (Sen 237.68).