1st, He did not change from a state of non-existence to being, inasmuch as he was from everlasting, and therefore necessarily existent; and consequently he cannot change from a state of being to that of non-existence, or cease to be; and because his perfections are essential to him, and underived, in the same sense as his being is, therefore there can be no change therein.
2dly. He cannot change from a state of greater to a state of less perfection, or be subject to the least diminution of his divine perfections. To suppose this possible, is to suppose he may cease to be infinitely perfect; that is, to be God: nor can he change from a state of less perfection to a state of greater; for that is to suppose him not to be infinitely perfect before this change, or that there are degrees of infinite perfection. Nor,
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,
Secondly, That God is unchangeable in his will: thus it is said of him, He is of one mind, and who can turn him? Job xxiii. 13. This is agreeable to his infinite perfection, and therefore he does not purpose to do a thing at one time, and determine not to do it at another; though it is true, the revelation of his will may be changed, whereby that may be rendered a duty at one time, which was not at another: thus the ordinances of the ceremonial law were prescribed, from Moses’s time to Christ; but after that were abolished, and ceased to be ordinances; so that there may be a change in the things willed, or in external revelation of God’s will, and in our duty founded thereon, when there is, at the same time, no change in his purpose; for he determines all changes in the external dispensation of his providence and grace, without the least shadow of change in his own will: this may farther appear, if we consider,