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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	read_v	scripture_n	8,342	5	5.9261	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33245	An answer to Richard Allen's essay, vindication and appendix wherein he endeavors to prove that singing of Psalms with conjoyn'd voices is a Christian duty / by R.C.	Claridge, Richard, 1649-1723.	1697 (1697)	Wing C4431; ESTC R33307	88,028	139

Jesus there is a greater Likelyhood that he Mourned with the One and for the Other than Sung when the One Mourned and the Other was running into Eternal Perdition And if Christ did not Sing with his Disciples at this time which is far more probable than that he did Then R. A's First Answer to the Objection carries no Solution in it For if the Hymn or Praise was not Sung but Simply Said or Spoke 't is no matter whether it appertained to the Passover or the Lord's Supper or both 3. Methinks he is too positive in Saying It must be granted that our Lord indeed Sang an Hymn because many Learned Men who were for Common Singing did yet Hesitate about Christ's Singing an Hymn with his Disciples telling us It is not Certain and the Greek Word doth not necessarily Evince it as is before taken Notice of more particularly And the Objection it self doth not grant that Christ Sang tho' R. A. would have us believe it doth by his Words as it must in the Parenthesis but supposes if that should be granted it would yield no Advantage to his Cause presuming it did peculiarly belong to the Passover and so was no part of the New Celebration The Special and Peculiar Respect of the Passover and the Lord's Supper to the Sufferings of Christ for our Redemption doth not prove that this Hymn or Praise was Sung at all or upon occasion of either of them But if for Argument sake we should suppose it was Sung 't is more probable it was upon the Account of the Passover than of the Lords-Supper because the Jews had such a Custom at the Celebration of the Passover as Learned Men tell us and our Saviour who was a Member of the Jewish Church was Circumcised Luke 2.21 Brought to Jerusalem and presented to the Lord v. 22. and kept the Passover with his Disciples Mat. 26.18 19 c. And tho' the Jews Custom of Singing of an Hymn was not of Divine Appointment yet forasmuch as he was present at the Feast of Dedication which was ordained by the Jews themselves 1 Mac. 4.59 2 Mac. 10.8 in Remembrance of the New Consecration of the Altar after it had been Prophaned by Antiochus we may suppose that if he did Sing at this Time it was peculiarly and only with respect to the Passover Sect. 2. R. A. But 2. To suppose that it was Sung only upon the Occasion of the Passover is altogether groundless for had it been so what reason can be rendred why it should not be Sung immediately after it as 't is plain it was not Essay p. 22. Reply 2. I only allow of the Supposition for Argument sake and upon no other Account for I think there is Authority enough alledg'd in the former Chapter to induce us to conclude the Hymn was not Sung And when he can give a Reason why * 26.29 Matthew and † 14.25 Mark place those Words of Christ I will not drink henceforth of the Fruit of the Vine c. immediately after the Cup of the Lord's Supper and ‖ 22.18 Luke places them immediately after the Cup of the Passover as appertaining thereunto He may with Ease resolve the Difficulty In the mean time I desire him to remember that there is a Figure called Trajectio very frequently used in Scripture whereby Words and Sentences are Transposed For which let him consult * Annotat. in N. Test Beza † Philolog Sac. Glassius ‖ Animadv in Lib. N. Test Knatchbull and (a) Synops. Crit. in plurimis Locis Pool And I observe that not only Words and Sentences are oft Transposed but also Psalms Chapters and whole Books of Holy Scripture For Psalms the 52d should be before the 3d. for we read of Doeg the Edomite 1 Sam. 21. and 22. who is mentioned in the Title of the 52d to have told Saul that David was come to the House of Ahimelech which was long before Absolom's Rebellion 2 Sam. 15. upon Occasion whereof the 3d. Psalm was penn'd as appears by the Inscription A Psalm of David when he fled from Absolom his Son And the 90th Psalm if Moses was the Author challengeth Precedency in Point of Time to all the Other for he was above 400 Years before David Asaph and other Holy Penmen of the Psalms For Chapters there is a strange * Alstedij Thesaur Chronol Transposition of them in Jeremiah The 26th and 27th are in Order of Time before the 25th The 35th and 36th before the 32d 33d 34th The 45th and 46th before the 37th 38th 39th 40th 42d 43d 44th So the 29th of Ezekiel is prior to the 26th 27th 28th And the 31st to the End of the Book is before the 30. Lastly For Books Hosea is before † Alsted ubi supra Isaiah Jeremiah Ezechiel and Daniel so is Jonah before Hosea Joel Amos and Obadiah tho' placed after them So * Ibid. Luke wrote before Mark and John wrote the Gospel 6 Years after the Revelation And (a) Annot. on the Title of the Epist to the Romans Hammond tells us 't is commonly acknowledged that the 1st and 2d to the Thess were written before the 1st and 2d to the Corinthians And Alstedius says that Peter wrote his First Epistle and Jude his before Paul wrote to the Galatians Ephesians Philippians Colossians the Second to Timothy Philemon and the Hebrews Now as this Transposition is no Argument against their Divine Authority or the least Diminution of the Truths in them contained so it shews the Probability of a Trajection in Mat. 26.30 and the more especially if we consider these two Things 1. That Writers in general tell us from Paulus Burgensis of whom before p. 78. that the Jews used a Passover-Hymn 2. That Luke who mentions this Passage I will not drink of the Fruit of the Vine c. places it immediately after the Paschal-Cup Chap. 22.18 which Matthew and Mark put just after the Lord's-Supper So that if we would reconcile the Evangelists and do believe there was a Passover Hymn in Use among the Jews and that Christ kept the Passover according to their Custom and Usage we must admit of a Trajection in Mat. 26.29 and Mark 14.25 and consequently in Mat. 26.30 and Mark 14.26 And 't is no more groundless all these things well considered for the Ohjecters to appropriate this Hymn to the Passover tho' 't is not placed immediately after it by Matthew and Mark than to say such a Word Verse Psalm Chapter or Book of Holy Scripture doth Peculiarly belong to such a Person Thing Fact or Time because the Natural Order is Tra●ected or Transposed We have two remarkable ●nstances further to clear this in Psal 78 46 ●7 48. the Plague of Hail and Thunder is set ●fter that of the Caterpillar and Locust when in Exodus 9. and 10 Chapters 't is set before it And ●n Amos 2.9 10. the Bringing of the Children of ●srael up from the Land of Egypt is

placed after ●he Destruction of the Amorite when it was long ●efore compare Exod. 12.35 51. with Numb ●1 24 'T is Hierom's Observation upon Amos 2. ●hat In reciting the Praises of God the Order of Hi●●ory is not kept but it often falls out that things first ●●me are mentioned last and the last first Sect. 3. Now if any shall Object that to admit of these Trajections may be of dangerous Consequence to Religion because the Enemies of the Holy Scriptures may improve them against Christ and Christianity I Answer Trajections are usual in all other Writings and if the Style of the Holy Scriptures be an Objection against them in the Minds of any upon that Account by the same Rule they may reject all other Writings in the World because they have their Trajections as well as the Holy Scriptures But some will be ready to say If the Holy Scriptures are full of Trajections and other sort of Figures how shall we who are Illiterate Persons know them and will not this tend to a Confining o● the Interpretation of the Holy Scriptures to Learned Men only and so to an Enslaving of us to thei● Dictates and Authority I Reply Humane Learning is singularly useful in Translations and in giving the Grammatical Historical Topographical an● Chronological Explications of the Holy Scriptures bu● 't is Divine Learning alone that instructs to the Kingdom of God and makes a Man wise to Salvation For 't is the Spirit of Wisdom and Revelation tha● leads into the Saving Knowledge of Christ and th● Spiritual Understanding of the Mysteries of th● Gospel And therefore if a Man or Woman be ignorant of Humane Learning meer Strangers t● Arts and Languages yet if they have Divine Learning are taught and instructed by the Holy Spiri● and yield Obedience thereunto they come to kno● the Mind of the Lord in the Holy Scriptures an● to be sensible Witnesses of the same while othe● with all their Humane Literature and Skill i● Originals not regarding the Inward Revelatio● of the Spirit of God upon their Minds but d●pending upon and trusting to their Natural an● Acquired Abilities which cannot possibly unfol● the Mysteries of the Gospel spiritually unto them are in the dark about the Things of God and wholly void of all Spiritual Sense and Understanding of them These know more indeed of the Outward ●etter which is but as the Cabinet to the Jewel at the other coming to the Spirit and Life are ●ruly made Possessors of the Jewel it self The Holy ●criptures with respect to all saving Spiritual Under●tanding thereof are as a Sealed Book till the Lion ●f the Tribe of Judah breaks off the Seals and o●ens the Sacred and Spiritual Contents to the Soul And hence it is that so many Learned Doctors ●nd Rabbies have Ears and hear not Eyes and ●e not and Understandings and perceive not ●ecause they consult with Flesh and Blood with ●heir own Carnal Wisdom and Reasonings and ●eject the Counsel of God which he gives in by ●he Spirit of his Son to direct and guide us ●to all Truth But they that wait upon the ●ord in the true Poverty and Humility of their ●wn Spirits and do purely resolve their Faith ●to the Glorious Power of God without any Mixture of the Wisdom of Man these have the ●yes of their Minds opened by the Great and ●ble Illuminator Christ Jesus to see the Works ●f the Lord and his Wonders in the Depths of ●oly Scripture while the meer Letter-Wise cannot ●ith all their Worldly Wisdom discern them ●or the Things of God saith the Apostle knoweth no ●an but the Spirit of God 1 Cor. 2.11 No Man can ●er come Spiritually to know the things of God ●at is the Mysteries of the Gospel but by the Imme●ate Revelation of the Spirit of God He hath re●●aled them to us by his Spirit v. 10. Now as they were ●●rst revealed unto the Apostles by the Spirit so ●●st they again be revealed unto us tho' we have ●●em in their Words already by the same Spirit or ●●ere is no possibility of Knowing and Understanding 〈◊〉 them Spiritually Sect. 4. R. A. 3. Much less is there any Reason to imagine that it was peculiar to the Jewish Passover as a part of it and so of the sam● Mutable Nature with it Singing to the Praise o● God being as I conceive hath been sufficientl● proved a Moral Duty and therefore of Un●versal and Perpetual Obligation and so fit t● be used upon that or any other Joyful Occasion Essay p. 22. Reply 3. He hath not sufficiently proved Singin● to the Praise of God to be a Moral Duty as I hav● shewn in my first Chapter where his Notion o● the Moral Duties of Religion as being Origina●ly Written in the Heart of Man by Nature an● still in a great Measure to be discerned by ser●ous Attention and Consideration without an● Special Revelation and his Five Considerations t● prove the Morality of Singing according to th● aforesaid Notion are Examined and Disproved and therefore the Singing he contends for is n● of Universal and Perpetual Obligation R. A. 4. There is the greatest Reason to co●clude that our Lord Sang this Hymn with h● Disciples at least especially upon the Occasio● of his own Supper and the Commemoration ● his Sufferings and redeeming Love therein fo● asmuch as it was immediately joyn'd thereto ● the Evangelists plainly shew Essay p. 23. Reply 4. This Answer is coincident with h● Second in my Reply whereunto I have shew● the frequent use of Trajections in the Holy Scri●tures that Immediety of placing a Word or Se●tence doth not always prove Immediety of Tim● Concord or Relation and that there is a greate● Probability that this Hymn appertained to the Pass●ver than to the Lord's-Supper R. A. Nor is there any Force against this Conclusion in that Objection which some make That had this Hymn belonged to the Lord's-Supper doubtless the Apostle would have mention'd it when he * 1 Cor. 11.23 c. sets down the Institution of this Ordinance as he had received it from the Lord. For to this I reply That were there any Force in this Objection we might also thence conclude that Giving of Thanks before the Cup doth not belong to it Of which tho' it be plainly express'd by the † Mat. 26.27 Mark 14.23 Evangelists yet the Apostle makes no Mention His Design being as I conceive not so much to give an Account of all things pertaining to the Lord's Supper as to correct those Gross Abuses which were crept into that Church in the Use of this Holy Ordinance Essay p. 23 24. Rejoinder The Force of the Objection is rather strengthned than weakned by his Reply For tho' the Apostle doth not immediately mention in so many Words that the Lord Jesus Gave Thanks before the Cup as Matthew and Mark do yet they being express'd before he Brake Bread and the Cup said to be taken after the same manner his giving of Thanks before