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1. Those of the ten (z) tribes, who, under the conduct of JERÓBO AM, révolted from the tribes of Judaħs and Benjamin, and fet up a worship at Dan and Betbel, in opposition to the worship establish'd at Jerusalem. 2. The heathens, who were sent to inhabit Samaria in the room of the ten tribes that were carry'd into captivity and never return'd, were callid Samaritans. 3. The apostate Jews, who with SANBALLAT, first, built a temple at mount Gerizim in opposition to the temple at Jerusalem, and their fucceffors, were also so call'd; among whóm perhaps, some of the Samaritans last mention d, at length became embody'd.

Now, neither the Jews, before the separation of the tribes into the kingdoms of Ifrael and Judah, nor the first fort of Samaritans, fee'm ever to have had the least thought of worshipping at mount Gerizim; and the contest between the Jews and Samaritanss after the separation, was, whether worship was to be perform d at Jerusalem, or at Dan and Bethel; for the sacredness of which two (zz) last places, there was some pretence in antiquity. It should seem therefore, that there was no pretence at that time in the Pentateuch for making mount


(2) 2 Kings 12. 24–29.
(zz), Patrick on 1 Kings 12. 29.

Gerizim a place of worship. And therefore it seem's most probable, that those Samaritans, who consisted chiefly of apostate Jews, and first built a temple at Gerizim in opposition to the temple at Ferufalem, and would be glad of an autority for so doing, or their successors, corrupted the Pentateuch; and not the Jews, who, at a time when they had no interest 'nor malicious purpose to serve, acted as if there had been no luch pallages in the Pentateuch as the Samaritans produc'd.

2. Secondly, Our Saviour may not impro. bably be suppos'd to determine against the samaritan readings in his conversation with the woman of Samaria. That conversation, which is but briefly represented, seems to admit and require the following interpretation :

(xzz) “Since you are a Jew, says the woc man of Samaria to our Saviour, tell me, « why the Jews contend, that God is to be “ worship'd at Jerusalem, since our fore“ fathers worship'd in this mountain of Ge“ rizim. To which Jesus answer'd, there " is little reason to trouble your self about “ this question, inasmuch as the occasion * will soon be remov'd: for the worship of « God will not much longer be confin'd to « any place; and so the privilege about “ which you contend, will come to nothing.

« Never

(*22) John 4

" Nevertheless, to satisfy your present que « ftion, 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; rs and that Jerusalem is the place of wor« ship appointed by God, and that the “ true worship is only among the Jews, “ who worship at the true place appointed " by God.

To confirm this interpretation and paraphrase I will offer three particulars :

1. First, If Jesus be suppos’d to affirm, according to the vulgar translation, that the Samaritans worship'd they knezo not what, (meaning thereby, that they worship'd not the God of the Jews) it is to make him assert what was false in fact : for the Samaritans of that time had the same fole object of worship with the Jews, whom they knezy, or understood as well as the Jews: and they do not then appear to have oppos'd the Jewish law in any other respect, than about the place of worship (which was indeed a matter enjoin'd, and was fo (a) judgʻd by Jesus); for in differing from the Jews about traditions, they adher'd more strictly to the Jewish law, than the Jews themselves; and


(a) v. 22.

our Saviour himself concurr'd with the Sama: ritans in rejecting those traditions. Besides, Jesus, in this very conversation, supposes (6) them to know what they worshiped, when he supposes 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 prepar’d by their fentiments to receive christianity, than the Jerus Jalem Jews.

2. Secondly, to tell the woman, Ye wor: Ship ye know not whats 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 bes ing understood to the effect I have abovemention'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 resolution in general of the question concerning the place of worship. For the sole reason, why salvation was of the Feres, and not of the Samaritans, was only, that the Jews did, and the


. 21:
c) v. 25, 29; 39, 41,

Samaritans did not worship at the place appointed by God.

But setting aside this interpretation, I contend, that our Saviour has determin’d for Jerufalem, 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 men might worship any where, then they might not worship any where when Jesus fpake; and either mount Gerizim or Jerusalem was then the fole true place of worship and salvation. But one only of those places being then the true place of worlhip 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 fettle its fignification : yet I beg leave to interpose so far here as to observe,

First, that I do by no means think it sig. nifies," as it may be vulgarly suppos'd, the eternal reward of heavenly happiness; and that I cannot without horror suppose the


(d) Digreffione

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