37. But since they allege the divine oracles and force on them a misinterpretation, according to their private sense, it becomes necessary to meet them just so far as to vindicate these passages, and to shew that they bear an orthodox sense, and that our opponents are in error. They say then, that the Apostle writes, ‘Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that in the Name of Jesus every knee should bow, of things in heaven and things in earth and things under the earth;’ and David, ‘Wherefore God even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.’ Then they urge, as something acute: ‘If He was exalted and received grace, on a ‘wherefore,’ and on a ‘wherefore’ He was anointed, He received a reward of His purpose; but having acted from purpose, He is altogether of an alterable nature.’ This is what Eusebius and Arius have dared to say, nay to write; while their partizans do not shrink from conversing about it in full market-place, not seeing how mad an argument they use. For if He received what He had as a reward of His purpose, and would not have had it, unless He had needed it, and had His work to shew for it, then having gained it from virtue and promotion, with reason had He ‘therefore’ been called Son and God, without being very Son. For what is from another by nature, is a real offspring, as Isaac was to Abraham, and Joseph to Jacob, and the radiance to the sun; but the so called sons from virtue and grace, have but in place of nature a grace by acquisition, and are something else besides the gift itself; as the men who have received the Spirit by participation, concerning whom Scripture saith, ‘I begat and exalted children, and they rebelled against Me.’ And of course, since they were not sons by nature, therefore, when they altered, the Spirit was taken away and they were disinherited; and again on their repentance that God who thus at the beginning gave them grace, will receive them, and give light, and call them sons again.