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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 it self, 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 Settarianism, and can only proceed from the most weak and felf-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 always acts with such of them as his people, who fell not into idolatry: and in a very general defection of those tribes to the worThip of Baal, God owns seven thousand of them to be his people; when he (e) says; yet I have left me Teven thousand in Israch, all the knees which have not boro'd to BAAL and every mouth which bath not kissed. bimi

Most of the prophets (f) themselves, whose works make a part of the books of the Old Testament, were of the Samaritan schisma HOSE A was of the tribe of Issa CHAR . . 0.2

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Joel was of the tribe of Ruben ; Jonał was of the tribe of ZABULON ; and OBEDIAH was born at BETHACAD in the neighbourhood of the city of Samaria. And yet I presume no one will say, these prophets are damnd.

ELIJAH and Elisha, two renown'd prophets and workers of many miracles, always liv'd 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 damned, than can be had of any man 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 fo; tho' it was the known practise 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 feparation, or worship set up at Samaria, in opposition to the worship establish'd at Jerusalem, did not damn all those who were engag'd in it, but was a way to heaven no less certain than the same worship at Jerusalem.

** Besides,

Besides, our blessed Saviour (g) 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 convers'd, and other Samaritans whom the brought to him ; who all believ'd him to be the Messias, and that with more readiness than the Herre salem Jews.

Secondly, that salvation is of the Jews seems to me (i) to signify only, that the Messias, or Saviour, or Redeemer of Israel, Thould arise out of those Jews who worship'd at Jerusalem, and not from among those Jews who worship'd at Samaria, or mount Gerizim]

3. But in relation to the Samaritan Pertateuch, I would ask Mr. W. whether that has not the same account of Moses's death, and burial, and comparison between him and the succeeding prophets in Israel, together with the other allow'd interpolated pafsages, which are to be found in the vulgar Hebrew and Septuagint Pentateuchs; which interpolated pallages are usually (upon tradition or conje&ture) attributed to Esdras, who, on his return from the Babylonish cap

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(5) Luke 10. (i) Luke 1.69

(b) John 4. . Ib. 2. 3o.

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tivity is supposłd to have publish'd the Old Testament, or a great part of it, corrected and enlarg'd? And if it has them; how can that Pentateuch be deriv'd from a copy ex tant several hundred years before the time of Esdras? Must it not be from a copy made long after the separation of the ten tribes, even long after the first return from the Bao bylonish captivity ? All the passages, says SIMON, (k) which I have produc d to prove, t bat Moses was not wholly the author of the Pentateuch, as we now have it, are exactly the same in the Samaritan Pentateuch ; and therefore we cannot say, that the Samaritans bavė kept a copy of the original as it was before the captivity of the Jews.

74. I obferve, also, that there is a great agreement in chronolog y after the deluge, between the Samaritan and Septuagint Pentateuchs, wherein they both differ from the original 'hebrew about 700 years; which chronology (1) may be justly deem'd invented and forg'd, and inserted into the Septuagint, in order to render the books of the Jews more credible to the heathens, and from thence, like other particulars, added

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(k) Simon Hil. Crit. du V. Teft. p. 66.
(1) Ib. p. 68, 207.
Lightfoot's Works, Vol. 2. p. 701.

to the Samaritan Pentateuch. And this the Jews of Jerusalem, Alexandria, and other places, and the Samaritans, might all tacitly concur to practise as a pious fraud, like the Missionaries of our days to China; who, tho' they may think the Septuagint chronology false, yet use that chronology in (oppofition to their bible) the better to prepare the Chinese for the reception of the gospel : for which wife conduet the Millionaries are much (m) commended. Il sera toujours permis aux Milionaires de la Chine de se servir de la Chronologie des 70 toute fause qu'elle eft, dans les Entretiens qu'ils ont avec les Chinois. Cette sage Oéconomie, dont les Jefuites qui prêchent l'Evangile en ce pais la scavent si bien fe servir, & avec tant de fruit, n'a jamais eté defendue. Les Peres do mesme les Apoftres (n) l'ont mise en pratique, fans nuire a la verité de la Religion Chrétienne, comme le Pere PETAU l'a demontré par plusieurs exemples, dans, la judicieuse preface qu'il a mise a la tête du second tome de ses Dogmes Theologiques. Mr. W. in a former (0) work makes it one of his Postulata or Axioms, that the He brew text of the Old Testament, being the

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(m) Simon Bibl. Crit. Vol. 2. p.472.
(n) See Erasmus in Acta Apost. c. 17. V. 23
Ces Whifton's More View of the Cbron. p. 2, 3•

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