(2a) and (2b) are not a problem because God’s knowledge is not generally of propositions, nor is it mediated by them. And even when it is of propositions, there is nothing special about how he knows a proposition’s shift from truth to falsity, as distinguished from any other form of change. (2c) is not a problem, because Chatton famously held that the thing signified by ‘Socrates is sitting’, is exactly the same as the thing signified by ‘Socrates is not sitting’.[11] God cognizes of every proposition when it will be true; he cognizes the “truth career” of each proposition. But he cognizes this at once, as of now. And when a proposition he cognizes becomes true, he knows it. But again, this is no change in God, who does not think discursively, but rather sees every created thing, including propositions, as res.