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“ will come to nothing. Nevertheless, to fax“tisfy your present Question, I tell you, you « Samaritans, who are Moderns and can know “ nothing but from us, worship God without “ knowing his Precepts; but we Jews, who " are from all Antiquity, know all his Laws ; " and that Jerusalem is the Place of Worship “ appointed by God, and that the true Wor“ ship is only among the Jews, who worship “ at the true Place appointed by God.
To confirm this Interpretation and Paraphrafe I will offer three Particulars;
1. First, if Jesus be supposed to affirm, according to the Vulgar Translation, that the Samaritans worship’d they knew not what, (meaning thereby, that they worship'd not the God of the Jews) it is to make him affert what was false in Fact; for the Samaritans of that Time had the same fole Object of Worship with the Jews,whom they knew, or underftood as well as the Jews ; and they do not then appear to have opposed the Jewifh Law in any other Respect, than about the Place of Woiship (which was indeed a Matter enjoin'd, and was fo (a) judged by Jesus); for in differing from the Jews about Traditions, they adhered more strictly to the Jewish Law, than to the Jews themselves; and our Saviour himself concurr'd with the Samaritans in rejecting those Traditions. Besides, Jesus, in this very Conversation, supposes (6) them to know what they worship’d, when he supposes
(b) v. 21.
them equally with the Jews to worship the Father. And this very Samaritan Woman and other Samaritans (c) do by their speedy Conviction, that Jesus was the Messias they expected, manifestly show themselves to be better prepared by their Sentiments to receive Chrifa tianity, than the Jerusalem Jews.
2. Secondly, to tell the Woman, Ye worship ye know not what, relates not to the Woman's Inquiry about the Place of Worship, but to a Matter wholly foreign. And the Answer of Jesus seems only pertinent by being understood to the Effect I have above mention'd ; That is, as relating wholly to the Ignorance of the Samaritans about the Place of Worship, which was the fole Matter in Question
3. Thirdly, the Words, for Salvation is of the Jews, imply a foregoing Refolution in general of the Question concerning the Place of Worship. For the sole Reason, why Salvation was of the Yews, and not of the Samaritans, was only, that the Fews did, and the Samaria tans did not worship at the Place appointed by God.
But setting aside this Interpretation, I con, tend, that our Saviour has determined for Ferufalem, by saying, Salvation is of the Jews, and by what he adds in Relation to the Times coming, when Men might worship any where, and when nothing would be requisite but to worship God or the Father, in Spirit and Truth. For if the Time was to come, when
() vi 25. 29. 39. 41.
Men might worship any where, then they might not worship any where when JESUS spake ; and either Mount Gerizim or Yerusalem was then the sole true Place of Worship and Salvation ; Jesus plainly declares which of the two was that Place, by saying, Salvation was of the Jews.
(d) [Tho' the Nature of the Privilege and Advantage imply'd in the Term Salvation, used by our Saviour, be not the Matter here in Question ; and it does not import me to settle its Signification ; yet I beg Leave to interpose so far here as to observe,
First, that I do by no Means think it signifies, as it may be vulgarly supposed, the eter: nally Reward of heavenly Happiness ; and that I cannot without Horror suppose the blessed and charitable Saviour imply'd thereby that the Samaritans and all other Men, besides the Jerusalem Jews, were to be eternally damn'd, and especially for such a Matter, of no Consequence in itself, as the mere Place of Worship, whether on this or that Mountain. Such a Notion, fo manifestly absurd and uncharitable, can only be grounded on the Spirit of Setarianism, and can only proceed from the most weak and self-interested Men.
God, in dealing with the ten Tribes, after their Revolt from the Tribes of Judah and BENJAMIN and setting up a Worship in Samaria, throughout the Old Testament al
ways ways acts with such of them as his people, who fell not into Idolatry; and, in a very general Defection of those Tribes to the Worihip of BAAL, God owns seven thousand of them to be his People ; when he (e) fays, yet I have left me feven thousand in Israel, all the Knees, which have not bow'd to BAAL, and every Mouth, which hath not kissed him.
Most of the Prophets (f) themselves, whose Works make a part of the Books of the Old Testament, were of the Samaritan is HOSEAH was of the Tribe of ISSACHAR; JOEL was of the Tribe of Rueen ; JONAH was of the Tribe of ZABULON ; and OBADIAh was born at BETHACAD, in the Neighbourhood of the City of Samaria. And yet I presume no one will say, these Prophets are damn’d.
ELIJAH and ELISHA, two renown'd Prophets and Workers of many Miracles, always lived in the Schism ; the first whereof had a miraculous Passage to Heaven, going thither in his life Time in a fiery Chariot ; which is a more evident Proof of his not being damn'd, than can be had of any of the most orthodox Church.
Nor do we ever hear of any of these Prophets going to Jerusalem to worship, or exhorting the People of Samaria to do so ; tho’ it was the known Practice of other Jews to come annually from very remote Places to
worship at Jerusalem ; and they seem concern'd only to keep up the Worship of God, according to the Institution of Moses, in Samaria, and to prevent and root out Idolatry.
From all which it should feem, that the Samaritan Separation, or Worship fet up at Samaria, in Opposition to the Worship establish'd at Jerusalem, did not damn all those, who were engaged in it, but was a Way to Heaven no less certain than the. Worship at Jerusalem.
Besides, our blessed Saviour (8) by his Parable of the good Samaritan seems to suppose the Samaritans in a better way to Heaven, than even the Jewish Levites ; and it (b) seems, that he should not condemn the Samaritan Woman, with whom he conversed, and other Samaritans, whom she brought to him ; who all believed him to be the Messias, and That with more readiness than the Yerusalem. 7ews.
Secondly, that Salvation is of the Jews seems to me (i) to signify only, that the MESSIAS,. or Saviour, or Redeemer of Israel, fhould arise out of those Jews, who worship'd at Yerusalem, and not from among those Jews, who worship'd at Samaria, or Mount Gerizim.]
3. But in Relation to the Samaritan Pena tateuch, I would ask Mr.W. whether That has not the fame Account of Moses's Death, and
(8) Luke 10.
(b) John 4 (i) Luke 1.69---77. Ib. 2. 30.