the non-existent thing would be the same. When the opponent has admitted this much, he may be asked whether the real knowledge does not consist in the cognizance of an existent thing as it is. If he says: "Yes," then accordingly it becomes necessary that when a thing changes in itself the knowledge of it must also change, otherwise it would be a knowledge of something other than the real object. Thus it would then be necessary to admit one of two things: either the eternal knowledge itself will change, or the created things would be unknown to God. And both of these alternatives are impossible with regard to God. This doubt is still further strengthened by the apparent condition of man, that is, the relation of his knowledge about non-existent things by the supposition of their existence and its relation when the thing in question is found. It is self-evident that both kinds of knowledge are different, otherwise God would have been ignorant of
