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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47361	An answer to Mr. Marlow's Appendix Wherein his arguments to prove that singing of psalms, hymns, and spiritual songs, was performed in the primitive church by a special or an extraordinary gift, and therefore not to be practised in these days, are examined, and clearly detected. Also some reflections on what he speaks on the word hymnos, hymnos: and on his undue quotations of divers learned men. By a learned hand. By B. Keach.	Keach, Benjamin, 1640-1704.	1691 (1691)	Wing K43A; ESTC R223737	27,870	57

in answer to what we say That our Psalms and Hymns are Spiritual though precomposed you say 1. That such Forms are not Spiritual Worship because Singing in the Primitive Gospel-Times was from the special Gift of the Spirit 2. Though say you the Matter of precomposed Forms of Singing be Spiritual yet the Heart must be Spiritual too or Grace and Melody must be in exercise in performing of them The Grace of Joy must be raised in the Soul to the heighth of Melody and so break forth Or to that purpose you speak pag. 44 45. Answ 1. We need no more the special Gift in Singing to render our Singing Spiritual than those special Gifts in Preaching to render our Sermons Spiritual 2. As to have Grace in our Hearts not only in the Habit but also in the Exercise in Singing we acknowledg it is necessary to a right performance of it And so 't is in Prayer Preaching and all other Spiritual Duties of Religion And let me tell you we need no greater assistance of the Spirit in Singing than in Praying or Rejoicing therefore what signifies that which you say pag. 45. Viz. The least exercise of true Grace in our Hearts in Prayer gives Essence or Being to Prayer so the least exercise of gracious melodious Joy gives Essence to inward Singing And say you as we ought not vocally to pray in the Publick Worship of God in the Church without a sufficient Gift of the Spirit so also we ought not vocally to sing in the Church unless it be by a sufficient Gift of the Spirit And seeing we have not such a Gift we are not capable of vocal Spiritual Singing And so we must be contented as you intimate in pag. 46. with the Essence of it in our Spirits only Answ By this way of arguing you may lay Godly Christians under Temptations about Prayer especially in the Church because they may plead they have not the Gift whereas the Grace of Prayer viz. a broken Heart is that which God chiefly looks at and so should we too This makes no more against Singing than it doth against Praying And thus I must argue upon you If I have not the special Gift of Singing I must content my self with the Essence of it in my Heart and yet as I have shewed the essence of it is not in the Heart as it is in the Voice and so since if I have not the special Gift of Prayer I must be contented with the Essence of Prayer only Heart-Prayer and not pray vocally at all But you intimate that none ought to sing but such who are in the full assurance of the Love of God But you might as well say none ought to rejoice in the Lord nor to praise him but such only as well as to say what you do here against their Singing who want that assurance But you hint in pag. 46. as if we must be satisfied with your Essence of Singing viz. inward joy in the Heart till we come to the primitive perfection of Divine Worship c. Answ We doubt not through Grace but we are come to such perfection of Divine Worship as to know what Gospel-Worship is and also that we ought not to neglect one Ordinance more than another because we are not arrived to the height of Perfection I am sure the way you would lead poor Souls in is not to bring them forward towards perfection in Worship but to keep them back and hinder them in pressing on to that which some have not yet attained unto Moreover your folly appears too much in calling our Singing an Irregular way of Worship unless you had more strength of Argument to convince your Reader what you say is true May be if you had Truth on your side you might have answered like a Man But I am satisfied all wise Men will say there appears nothing less than Argument In both parts of your Book there are many words indeed but little else as I can see If what I have said have no more strength of Argument and Scripture and good Sense in it for Singing of Psalms c. than appears in your Book against it I do intreat my Reader to reject what I have said and esteem it as worth nothing but if it be otherwise viz. upright even words of Truth O then ye Saints receive this Ordinance and let what I have said by the assistance of God's Spirit be as Goards and as Nails fastened by the Master of Assemblies which are given from one Shepherd Prov. 12. 10 13. One word more to those Texts in Paul's Epistles Ephes 5. 19. Col. 3. 16. where he enjoins those Churches to admonish one another in Psalms Hymns and Spiritual Songs c. Can any Man suppose in these words the Apostle exhorts Ministers to preach and so sing in Preaching or to admonish one another to pray and so to sing in Prayer How absurd would it be to affirm either Why then say I he can mean nothing else but this Ordinance of Singing c. Object But say some Did not the Lord's People of Old in their Captivity say How can we sing one of the Lord's Songs in a strange Land Psal 137. 4. Answ 1. Under that Dispensation the Lord's People had a special and peculiar Right to Temporal Blessings and when they were deprived of them and in Exile they might not see they had that cause to sing the Praises of God But our Promises and Privileges are better and more inward and Spiritual And therefore under the Gospel-Days we find the Saints sung in the midst of their greatest Sufferings for as our Sufferings do abound in us so our Consolation also aboundeth by Christ 2 Cor. 1. 5. 2. I know not but we nevertheless might see cause to refuse as they did to sing the Lord's Song at the taunting and reproachful Requests of an insulting Enemy the Lord's People are not to do the Lord's Work at the Devil's Instigation 3. But blessed be God we are not in Exile we are delivered like Men that dreamed our Liberty and Mercies are great if we do not sin them away In the last place consider how acceptable and well-pleasing to God his Praises are in a Song read Psal 69. 30. I will praise the Name of God with a Song and will magnify him with Thanksgiving Vers 31. This also shall please the Lord better than an Ox or Bullock that hath Horns and Hoofs Two things you may observe from hence 1. That to sing God's Praises is acceptable to him 2. That 't is no Ceremonial Rite but in it self a Moral Duty Sacrifices appertained to the Ceremonial Law and though acceptable to God in their Nature and Design yet Moral Duties have always had the preference He hath shewed thee O Man what is good i. e. that excells that which God most delights in to do justly love Mercy c. Mic. 6. 8. And this of praising God in a Song seems from hence to be a Duty of the same Nature

by Singing 'T is well known Dr. Owen owned no other Singing than what we do he doth nowhere talk of the Essence of Singing in our Spirit and so exclude vocal or proper Singing 1. He acknowledges Singing is Praising of God so do we and say 't is one of the highest ways of Praising him too 2. He intimates there are other ways of praising of God besides Singing his Praise though it clearly holdeth forth that our Saviour would praise God that way namely by Singing And you would do well to observe what our late Learned Annotators speak upon that of Heb. 2. 12. these are their words Christ and they are of one Father that is the Saints are here called his Brethren he by Nature and they by Grace and from one Humane Parent Luke 3. 23 38. and both of one Flesh He solemnly sung and Praised his Father with them say they at his Supper Matth. 26. 30. in that Representative Church Mark 14. 26. Yet we as I said before do readily grant as the Doctor intimates those other ways of Praising of God and that Prayer the Word of Faith and the Fruits of Obedience hath a tendency to the Praise of God But if the Doctor and some other Learned Men should intimate that that Greek word Hymnos should in a remote sence signify Praising of God without Singing we ask Whether any of them say those ways of Praises without Singing is the immediate genuine direct and primary signification of the word All your Helpers will fail you here There are other Greek words to express those other ways of Praise to God besides Hymnos You are upon a dangerous Rock you make it your Business to trouble our People with the signification of the Greek word Hymnos a Hymn though you understand not that Language just after the same manner that the Pedobaptists do with the word Baptizo say they it signifies washing as well as dipping which learned Fisher grants But how Take his words 'T is saith he so taken improperly indirectly collaterally by the by or remotely it so signifys viz. a washing But saith he the direct immediate genuine and primary signification of the word Baptizo is Immersion Dipping or to dip c. You it seems take the same way to destroy the Ordinance of Singing God's Praises as they take to destroy the Ordinance of Baptism But this will do your business no better than that will do theirs Dipping is Washing but every Washing is not Dipping Theirs is as Mr. Fisher observes an improper remote or indirect Baptism that they infer from the improper Signification of the Greek word Baptizo and so no true Baptism at all So you asserting from those Learned Men that the Greek word Hymnos signifies a meer or common praising of God in Prayer 't is say I but an improper indirect and remote sort of Singing of God's Praise that the Word will admit of in that sense and so no Singing at all If you discourse with learned Persons they will tell you that some Greek words do in an improper or remote sense bear several Significations but the direct genuine and proper signification of the Word is Singing or they sung And now do you not think you are greatly to blame to make such a stir upon a word you understand not after the manner you have done and thereby cause Doubts to arise in the Minds of poor weak Christians about the Translation of the Holy Bible and render our Famous and Learned Translators unfaithful But I hope our People will not regard or mind what you unadvisedly have wrote and said upon this Account Have not the Translators who compared divers Greek Copies together been more faithful to give the proper genuine and direct signification of the Word they hymned they sung an Hymn than from the remote sense they said Grace or gave Thanks We read he gave Thanks when he took the Bread c. the word there in the Greek is he Hymned I have often said to sing to God in aright manner is praising of God but all praising of God is not singing his Praises therefore they that translate the word they praised God speak the Truth but they do not speak all the Truth But if our Saviour and his Disciples did no more than in an ordinary manner give Thanks as we do after Supper our Translators do affirm a false thing to say they sung an Hymn as elsewhere I have more fully demonstrated because Singing is more and a different thing from saying of Grace as you hint an old Dutch Translation reads it But not to muster up a multitude of learned Men as I might do who exactly agree with our Translators on that word take once again what Dr. Du-Veil doth affirm who understood as I am informed all the Oriental Tongues in his literal Explanation of the Acts of the Apostles Acts 16. 25. tho I quoted him before citing Ruff Presbyter of Aquilia in the Title of the 72d Psalm saith Hymns are Songs which contain the Praise of God If it be Praise and not of God it is not a Hymn if it be Praise and of God if it be not sung it is not an Hymn it must therefore saith he that it may be an Hymn have these three things Praise and of God and a Song therefore Paul and Silas saith the Doctor sung Praises to God for the Honour put upon them in that they suffered innocently for promoting the Glory of Christ Many of the Learned Men you quote say Hymnos is Praise you need not say any more to that we all own and grant it but yet also say the proper and genuine Signification of it is praising of God by Singing Now this being so you basely abuse the Translators Append. p. 12. in saying Surely it must be granted that the word sung and sing in those four Scriptures were imprudent Additions to those sacred Texts These are your words 'T is a shame a Man of your Learning should to defend your own Fantasy charge the faithful and renowned Translators after this sort These things being so What Authority have you to say our Saviour and his Disciples did not sing or what reason has any sober or Godly Christian to believe you if you so boldly affirm it Therefore I upon good Authority in opposition to what you say p. 12. that therefore from the Signification of the word Hymnos there is a good and sacred Foundation or Warrant for such vocal melodious singing at or after the Lord's-Supper seeing the word doth bear that as the direct and proper Signification of it And also we say that what Christ did was a Rule for us in that of Singing as well as in taking the Bread and breaking it and blessing it and taking the Cup c. Must not we sing the Praises of Christ who have the Spirit but in measure because Christ had the Spirit without measure And because the Primitive Gospel-Church had the extraordinary Gifts of the Spirit in

't is not only acceptable but very acceptable it pleases God better than shadowy Ordinances or the Offering of an Ox or Bullock The●● few things Brethren I thought good to add at the Close that you may stick close to this Heavenly Ordinance and not be removed by the subtil opposition of any Men whatsoever Remember there is no Truth of Christ but has met with its Opposers but though we can't as yet agree to sing the Praises of God together yet let us love one another and let not the practising or non-practising of this Duty for want of Light break our Communion one with another nor make a Breach in our Affections Let us walk as we have attained If any be otherwise minded God may reveal it to them Phil. 3. 15. Let us live holy Lives and not sing God's Praises and soon forget his Works that so though we can't all sing together on Earth yet may so walk to the Praise of his Glory that we may sing his Praises together in Heaven FINIS Some Reflections on Mr. Marlow's undue Citations of several Learned Men shewing the genuine and proper Signification of the word Hymnos By another Hand THE Foundation of Singing Psalms Hymns and Spiritual Songs in the Publick Assembly of the Saints is too firmly laid in Scripture and in the Judgment and Practice of Christians in general to be shaken by the New Notions of some few amongst us whom I hope the Lord in his time will lead into the knowledge of this Truth and make them sensible of their injurous Attempts to overthrow and remove it particularly Mr. Marlow in his late Book and Appendix which are answered in the preceding Tract and no more is intended in these few Pages but some short Remarks on the two first Sections of the Appendix In the first whereof he would not have Praising God confined to Songs of Praise or Vocal and Melodious Singing For my part I know not where he will find an Antagonist in this Point for without Controversy it will be generally granted that all Creatures according to their Natures and Capacities are obliged to praise their great and bountiful Creatour and the allowance hereof doth not in the least injure the Duty which he strenuously pleads against As for his long Citation out of the Learned Dr. Owen on Heb. 2. 12. to me seems very little for his purpose for the Doctor after he had made some Reflections on the Translation of the former part of the Verse saith in the rest of the words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the midst of the Church I will sing Praise unto thee the Original Heb. Psal 22. 24. is expresly render'd for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be render'd simply to Praise yet it s most frequent use when it respects God as its Object is to praise by Hymns or Psalms as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi hymnos canam I will sing Hymnes unto thee or te hymnis celebrabo I will praise thee with Hymns which was the principal way of setting forth God's Praise under the Old Testament Here the Doctor shews the genuine and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although the Doctor in his Exposition of this place extends the sense of the word to its utmost latitude that it might include all ways whereby our blessed Mediator was to Praise the Father yet certainly he never intended to exclude that particular way principally pointed at both in the Hebrew and Greek word which we find in the evangelical History so directly and expresly accomplished Mat. 26. 30. Mark 14. 26. as were also all other things prophesied concerning him yet I grant that the Prophecy had not its full and compleat accomplishment therein for the Design of Christ in the whole Administration of his Mediatorial Kingdom is to set forth the Praise and Glory of his Father and every Member of his Mystical Body should concur with him in this Work in all the Modes wherein it can possibly be performed because God is to be served with all our strength and might Moreover it is evident that the Doctor never intended to undermine or overthrow the Duty of Singing for herein he would have opposed his own Judgment which he hath published to the World in the account he gives of the several parts of Gospel-Worship where he makes Singing one though he terms it a fond Imagination for any to think that God cannot be praised in the Church without it and I doubt not but that all sober Christians agree with the Doctor therein I shall now pass to ●he second Section and consider some parts of it which I was desired to take notice of Mr. Marlow begins with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which whatever he pretends concerning the generality of its signification most properly denotes a Song of Praise And what he cites out of the Learned Ainsworth on Psal 3. to favour his Purpose will not serve it at all for he there intends nothing less than a Song of Praise which is fitly composed to be sung as will appear to any one who considers the whole Paragraph without Prejudice and this import of the word is agreeable to the common sense of Learned Men notwithstanding what is cited to the contrary His first Citation is out of Constantin's Lexicon whence he tells us that Hymenaeus is a Nuptial Song And what if it be it is altogether impertinent in the present Enquiry for this is a word of another Family and descends from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word well known amongst Learned Anatomists And if he consults any of them he may soon know the full meaning of it and also the reason why Hymenaeus is used for a Nuptial Song This word being thus dismist as foreign to our present Purpose we may consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to Constantine as cited by him primarily and chiefly signify an Hymn or Copy of Verses made to Praise and to sing such an Hymn or Verse And as for the latter word he says also it is used for saying or pronouncing such an Hymn and the reason may be because saying or pronouncing is necessarily included in Singing for Singing is but a particular Mode of saying or pronouncing And if it was not thus I might say it is the common fate of all Words to be stretched beyond their prime and most proper Signification and who can help it seeing that the Wit and Fancy of Men are such luxuriant things that will make bold sometimes not only with Words but Persons too The Object of an Hymn and Hymning according to their usage in prophane Authors hath been extended with the like liberty both to Men and Things though the primary Object was their Gods Now I shall pass by two or three lines of unintelligible stuff Viz. Hymno etiam Kateuphemismon pro conqueror i. e. hymno also Kateuphemismon is put for Conqueror to complain

Only with this Caution to the Author that when he makes his next Essay to shew his Scholarship in Print he would take better care lest he meet with a more severe Observator As to what he further saith of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reproach to accuse to complain c. I readily allow but then he must take notice that all this was done in Verse composed and sung to these ends and the use of the word to these ends doth not at all prejudice its primary signification which is to Praise with Songs And whatever the quick-sighted Author thinks he sees in Constantine or Sympson concerning its signifyng simply to Praise for my part I can see no such thing either in them or other Authors which I shall now inspect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by Scapula Carmine celebro praise in Verse Hymnis decanto I sing in Hymns and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebratio quae fit hymnis ●el carmine i. e. praising by Hymns or Verse ●ecantatio laudum a singing of Praises Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by Scap. Hymnus Carmen i. e. Hymn or Verse and sometimes peculiarly signifies carmen in honorem Dei Verse composed for the honour of God Thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Hymn to the Praise of Apollo Hymnus est cantilena conti●ens laudem Dei i. e. an Hymn is a Song containing the Praise of God Minsh The same Author derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hesych varies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to sing Vid. Mart. Lex Gl. Cyril Isid lib. 6. 19. Now I shall enquire into the usage of this Word in the holy Scripture and shall follow his Method therein The first Instance which he gives as serviceable to his Design is Psal 78. 63. where he supposes the LXXII Translators were not acquainted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Song of Praise or Marriage-Song which is more than he can tell for it is very probable they mistook the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he grieved or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lamented for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not lament Of this you see more in Musc on the place But such as took the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have translated the words otherwise as Jun. and Term. Non Epithalami● celebratae sunt i. e. were not honoured with a Wedding-Song and to this sense the words are render'd in six or seven Translations more Here the Antecedent is put for the Consequent viz. Praising or honouring with a Nuptial-Song for Marriage it self Hence appears the Unskilfulness of this Author and his Ignorance in imposing upon his Reader Next he comes to Mr. L. in his Critica Sacra where you will find Mr. L. giving this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is Carnem sed peculiariter in honorem Dei i. e. Verse but peculiarly designed for the Honour of God This is agreeable to what was said before from other Authors And further to confirm this sense of the word I might here add Zanch. Daven Beza c. Then he proceeds to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders Hymnum cano I sing an Hymn this word is used Mat. 26. 30. Mark 14. 26. Acts 16. 25. Heb. 2. 12. and in all these places is rendred by Beza who was eminently skilled in the Greek Tongue after the same manner and on Mat. 26. 30. he commends Erasmus for correcting the vulgar Latin in changing dicto Hymno the Hymn being said to cùm cecinissent Hymnum i. e. when they had sung an Hymn On ver 20. he gives an account out of Josephus of the Jews manner in eating the Passeover and closing it with an Hymn consisting of Psalm 113. and the five immediately following which the Jews call their Magnum Hallelujah their great Song of Praise to God and it is the Opinion of many Learned Men that Christ sang this with his Disciples tho Grotius thinks that Christ made another on that occasion Now as to the three Authors Mr. M. mentions out of Mr. L. who differ in their version of these words we may justly suppose that by Praises they mean Praises in Verse and by saying Praises they mean such a saying as was accompanied with singing otherwise their rendering may be censured as improper Now Mr. M. proceeds to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 25. 1. which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Conjugation Hiphil signifies hath praised or confessed and as it is in other words the sense must be governed by the Context and so in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho render'd by Arias Montanus I will confess yet if he doth not mean such a Confession as was to be made by singing the Song of Praise to God for his manifold Benefits bestowed upon his Church his Version is not so agreeable to the Context as that of the Septuagint who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing Praise and the like may be said of his Version Isa 12. 4. What is said in the third Paragraph and beginning of the fourth concerning the rendring those words before mentioned and some others is of little importance in clearing the present Controversy seeing it is granted already that God may be praised without Singing tho Singing is a principal way of setting forth the Praise of God as Dr. Owen saith And certainly that which is the principal way of praising God ought not to be excluded by Christians neither can we think that these Translators had any design to do it seeing they use such words as include this as well as other ways of praising God And whereas Mr. M. thinks he hath got clear and undeniable Evidence for his simple praising God only he hath got none at all unless three be not contained in the number four because one is Solomon saith The wringing of the Nose brings forth Blood and straining the words of these Translators may bring forth a sense which they never intended I see no such restrictive terms used by them which may reasonably be thought to restrain the Duty of Praising God to the particular mode of this Author but if they did intend it I could if the Bounds of my Paper would admit it produce six or seven Translators who are generally esteemed by learned Men very accurate who have render'd the words for that way of praising God which is pleaded for in the foregoing Treatise The Author which Mr. M. cites out of Marlorate on Mat. 26. 30. pretends it is uncertain with what words they praised God that is whether it was with the common Passeover-Hymn or some other of Christ's own which might be more sutable to the occasion and whether they sang this Praise or spake it simply the following words of the Author not being well render'd by Mr. Tymme I shall set down they are these Graecum verbum laudem quidem maxime quae Deo debetur includit non autem necessario evincit quòd cecinerint i. e. the Greek word indeed includes Praise chiefly that which is due to God But undoubtedly it doth evince that they sang 1. From the genuine Signification of the Original Word And 2. From the current of Learned Men who go this way To conclude I sincerely desire that the Lord would make this Friend sensible of the Evil and Vanity of this Attempt to remove out of the Church this part of Religious Worship which hath been kept up so many Ages both under the Law and under the Gospel FINIS ADVERTISEMENT THere is in the Press and will be published next Week a Treatise Intituled Spiritual Melody containing some hundred of Sacred Scripture-Hymns chiefly on Metaphorical Scriptures as they lie in a Book Intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Key to open Scripture Metaphors formerly published by this Author with many others on several Occasions as they have been sung in divers Congregations Composed and now published by B. Keach at the earnest Request and Desire of several Christian Friends Printed for J. Hancock and to be sold at his Shop in Castle-Alley on the West side of the Royal Exchange in Cornhil THere is almost ready for the Press an Exposition on all the Parables and express Similitudes in the Four Evangelists It will be above one hundreed Sheets The PROPOSALS whereof with a Specimen which will contain two Sermons an Exemplar of the whole Work will be on the Parabolical Saying of our Saviour in Mat. 12. 43. When the unclean Spirit is gone out of a Man c. Written by the foresaid Author and will God willing be published in a very short time