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teuch; the tranflation of the Scriptures into Greek, which, no doubt, became more known, and more generally dispersed, in confequence of the extenfive victories and numerous colonies of Alexander the Great. By degrees, the hiftory of Ifrael was interwoven in the hiftories of other nations, and Heathen writers became evidences of the peculiarity of the religion, and of the manners of the Jews.

THE bounds within which I must confine myself, prevent dilating on these particulars; but the double check on the Jews, against altering or falfifying their Scriptures, by the Samaritan Pentateuch on the one hand, and by the Septuagint tranflation on the other, cannot well fail to ftrike every confidering

man.

It is generally known, how natural, how deep and inveterate an enmity, fubfifted betwixt the Jews and Samaritans: the Jews defpifed, and hated, and anathematised the Samaritans. There is no danger of collufion, and concerting a fcheme, especially a fcheme of fuch a nature, between neighbours

of this character: but the Samaritan and Hebrew Pentateuchs do not differ more than can be eafily accounted for, by the fmall errors of transcribers, and the peculiar pretenfions of the Samaritans. Their Pentateuch had been tranflated into the Greek tongue, and the tranflation is frequently quoted by writers of the firft ages of Chriftianity from their days, till the beginning of the last century, the Samaritan Pentateuch remained unknown to Europeans. When brought to the Weft by Scaliger, Ufher, and others, it was found, that the Greek tranflation of it quoted by the fathers, was a faithful one: and the fimplicity and inoffenfive character of these Samaritans at Sichem or Naploufe, add, if this were necessary, or, I might fay, poffible, to our fecurity, that the conveyance of their Pentateuch may be fully depended on *.

THE Confideration of the fects which foon arofe in the Jewish church after the days of Ezra, and their great oppofition to each other, in many doctrines; and their entire agreement respecting the divine original of

See Kennicot, Prideaux, Calmet, &c.

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the law; lead to reflections of the fame kind: it is to be observed alfo, that it is by no means fo certain, as fome have concluded, that the Sadducees rejected the writings of the Prophets, and every other book of the Old Testament, excepting the Pentateuch.

WE fhall conclude this part of the fubject, by bringing in view the predictions of the Old Testament, respecting a future difpenfation: these predictions place the character of the Jews in transmitting their Scriptures far above exception or suspicion.

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WHO but muft allow, that there are predictions in Mofes and the Prophets, relating to a new covenant, a better dispensation? or, to use a scripture-phrafe, which has lately been well illustrated by Bishop Hurd, “ The testimony of JESUS is the spirit of prophecy." These predictions are, many of them, of fuch things "as eye had not seen, ear had not heard, and had not," nay could not have," entered into the heart of man to have conceived," not to fay contrived. Thus, events contrary to the prejudices and expectations of the Jews are foretold; as,

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the rejection of their nation, and the receiv ing of the Gentiles into the church of God. The time of the appearing of the Messiah is pointed out in the prophecies: this time is paffed many ages ago: the Jewish temple is deftroyed: Judea is the feat of Mahomedism: and Ifrael, as a nation, is no more; though the number of Ifraelites on the face of the earth is exceeding great. When we confider the antiquity and the nature of these predictions, and compare them with the New Teftament; then let us fay, Who are the guardians of the law and of the prophecies ? And when we are told, or reflect, that a people who have no place on the face of the earth they can call their own; a people different from every other in their manners and worship, a people fhunned, and hated, and often perfecuted, for their attachment to the law, and refusing the Gofpel; that fuch a people preferve the law and the prophets with great care, and tranfmit them unto us as divine: then let us fay, if incredulity itself could have devifed characters of thofe we can more fafely confide in, than what belong to the Jews, the guardians of the Old Teftament writings?

I SHALL

I SHALL proceed to the fecond part of the fubject, after I have faid, that on putting together the confiderations now fuggefted, the evidence appears to me complete and irresistible, that the Old Teftament fcriptures are divine; their prefervation and tranfmiffion are evidences of their truth.

PART II.

WE proceed to confider in the fame manner the preservation and tranfmiffion of the New Teftament.

WE might here with equal propriety as in the former part, bring in view the doctrines, and morality, and inftructions, and prophecies, and hiftories of Christianity: but for the fake of brevity and variety, let us overlook these prefumptions or evidences of divine origin, let us indulge fcepticism to the utmost, refpecting the characters of those we may fafely truft, in communicating hiftories or writings to the world; let us neglect whatever can be objected to. And can the most backward and cautious incredulity except against the evidence of those who are

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