Sect. CIII. — THE third contrivance is — ‘that, according to the trope interpretation of the passage, God neither loves all the Gentiles, nor hates all the Jews; but, out of each people, some. And that, by this use of the trope, the Scripture testimony in question, does not at all go to prove necessity, but to beat down the arrogance of the Jews.’ — The Diatribe having opened this way of escape, then comes to this — ‘that God is said to hate men before they are born, because, He foreknows that they will do that which will merit hatred: and that thus, the hatred and love of God do not at all militate against “Free-will”’ — And at last, it draws this conclusion — ‘that the Jews were cut off from the olive tree on account of the merit of unbelief, and the Gentiles grafted in on account of the merit of faith, according to the authority of Paul; and that, a trope is held out to those who are cut off, of being grafted in again, and a warning given to those who are grafted in, that they fall not off.’ —

May I perish if the Diatribe itself knows what it is talking about. But, perhaps, this is also a rhetorical fetch; which teaches you, when any danger seems to be at hand, always to render your sense obscure, lest you should be taken in your own words. I, for my part, can see no place whatever in this passage for those trope-interpretations, of which the Diatribe dreams, but which it cannot establish by proof. Therefore, it is no wonder that this testimony does not make against it, in the trope-interpreted sense, because, it has no such sense.

Moreover, we are not disputing about cutting off and grafting in, of which Paul here speaks in his exhortations. I know that men are grafted in by faith, and cut off by unbelief; and that they are to be exhorted to believe that they be not cut off. But it does not follow, nor is it proved from this, that they can believe or fall away by the power of “Free-will,” which is now the point in question. We are not disputing about, who are the believing and who are not; who are Jews and who are Gentiles; and what is the consequence of believing and falling away; that pertains unto exhortation. Our point in dispute is, by what merit or work they attain unto that faith by which they are grafted in, or unto that unbelief by which they are cut off. This is the point that belongs to you as the teacher of “Free-will.” And pray, describe to me this merit.

Paul teaches us, that this comes to them by no work of theirs, but only according to the love or the hatred of God: and when it is come to them, he exhorts them to persevere, that they be not cut off. But this exhortation does not prove what we can do, but what we ought to do.

I am compelled thus to hedge in my adversary with many words, lest he should slip away from, and leave the subject point, and take up any thing but that: and in fact, to hold him thus to the point, is to vanquish him. For all that he aims at, is to slide away from the point, withdraw himself out of sight, and take up any thing but that, which he first laid down as his subject design.