_3dly_, Can he pass from that state, in which he is, to another of equal perfection; for, as such a change implies an equal proportion of loss and gain, so it would argue a plurality of infinite beings; or since he, who was God before this change, was distinct from what he arrives to after it, this would be contrary to the unity of the divine essence. Moreover, this may be farther proved from hence, that if there be any change in God, this must arise either from himself, or some other: it cannot be from himself, inasmuch as he exists necessarily, and not as the result of his own will: therefore he cannot will any alteration, or change in himself; this is also contrary to the nature of infinite blessedness, which cannot desire the least diminution, as it cannot apprehend any necessity thereof: and then he cannot be changed by any other: for he that changes any other, must be greater than him whom he changes; nor can he be subject to the will of another, who is superior to him; since there is none equal, much less superior, to God: therefore there is no being that can add to, or take from, his perfections; which leads us, (2.) To consider the immutability of God’s perfections. And, _First_, Of his knowledge; he seeth not as man seeth; this is obvious. For, _1st_, His knowledge is independent upon the objects known; therefore whatever changes there are in them, there is none in him. Things known, are considered either as past, present, or to come; and these are not known by us in the same way; for concerning things past, it must be said, that we shall know them hereafter; whereas God, with one view, comprehends all things, past and future, as though they were present. _2dly_, If God’s knowledge were not unchangeable, he might be said to have different thoughts, or apprehensions of things at one time, from what he has at another, which would argue a defect of wisdom. And indeed a change of sentiments implies ignorance, or weakness of understanding; for to make advances in knowledge, supposes a degree of ignorance; and to decline therein, is to be reduced to a state of ignorance: now it is certain, that both these are inconsistent with the infinite perfection of the divine mind; nor can any such defect be applied to him, who is called, _The only wise God_, 1 Tim. i. 17. _3dly_, If it were possible for God’s knowledge to be changed, this would infer a change of his will, since having changed his sentiments, he must be supposed to alter his resolutions and purposes; but his will is unchangeable, therefore his understanding or knowledge is so; which leads us to prove,