they, as a necessary consequence, affirm that he is by nature liable to change, and capable of both virtue and vice. Their hypothesis of his having been created, contradicts the testimony of the divine scriptures, which declare the immutability, the divinity, and the wisdom of the Word, which Word is Christ. 'We are also able,' say these evil-minded individuals, 'to become, like him, the sons of God,' for it is written, 'I have nourished and brought up children.' (Is. 1:2.) When the continuation of this text is brought before them, which is, 'and they have rebelled against me,' and it is objected that these words cannot refer to Christ, whose nature is immutable, they throw aside all reverence, and affirm that God foreknew and foresaw that his Son would not rebel against him, and that he therefore chose him in preference to all others. They likewise assert that he was not elected because he had by nature any qualifications superior to those of the other sons of God; for God, say they, has not any son by nature, nor, indeed, had he any connection whatever with him; they consider that he was elected because, though mutable by nature, he was vigilant and zealous in avoiding evil. They add that if Paul and Peter had made similar efforts, their filiation would in no respects have differed from his.
"To establish this absurd doctrine they pervert the Scriptures, and bring forward that expression in the Psalms, wherein is said of Christ, 'Thou hast loved righteousness and hated iniquity, therefore thy God hath anointed thee with the oil of gladness above thy fellows.' (Psalm xiv. 7.) That the Son of God was not created, and that there never was a time in which he did not exist, is expressly taught by John the Evangelist, who
