low, as some say, that the consequent is
absolutely necessary, because the antecedent is the remote cause of
the consequent, which is contingent by reason of the proximate cause.
But this is to no purpose. For the conditional would be false were
its antecedent the remote necessary cause, and the consequent a
contingent effect; as, for example, if I said, "if the sun moves, the
grass will grow."

Therefore we must reply otherwise; that when the antecedent contains
anything belonging to an act of the soul, the consequent must be
taken not as it is in itself, but as it is in the soul: for the
existence of a thing in itself is different from the existence of a
thing in the soul. For example, when I say, "What the soul
understands is immaterial," this is to be understood that it is
immaterial as it is in the intellect, not as it is in itself.
Likewise if I say, "If God knew anything, it will be," the consequent
must be understood as it is subject to the divine knowledge, i.e. as
it is in its presentiality. And thus it is necessary, as also is the
antecedent: "For everything that is, while it is, must be necessarily
be," as the Philosopher says in _Peri Herm._ i.

Reply Obj. 3: Things reduced to act in time, as known by us
successively in time, but by God (are known) in eternity, which is
above time. Whence to us they cannot be certain, forasmuch as we know
future contingent things as such; but (they are certain) to God
alone, whose understanding is in eternity above time. Just as he who
goes along the road, does not see those who come after him; whereas
he who sees the whole road from a height, sees at once all travelling
by the way. Hence what is known by us must be necessary, even as it
is in itself; for what is future contingent in itself, cannot be
known by us. Whereas what is known by God must be necessary according
to the mode in which they are subject to the divine knowledge, as
already stated, but not absolutely as considered in their own causes.
Hence also this proposition, "Everything known by God must
necessarily be," is usually distinguished; for this may refer to the
thing, or to the saying. If it refers to the thing, it is divided and
false; for the sense is, "Everything which God knows is necessary."
If understood of the saying, it is composite and true; for the sense
is, "This proposition, 'that which is known by God is' is necessary."

Now some urge an objection and say that this distinction holds good
w