Mr. George Keith.  
At Turners-Hall in Philpot-Lane, London, in 1696.  
CONTRADICTING Mr. Geo. Keith, At the Tolbooth of ABERDEEN, in 1668.  
IN Fundamental POINTS OF THE CHRISTIAN FAITH.  
DEMONSTRATED By Quotations out of The Exact Narrative of the Proceed at Turners-Hall, etc. on the one hand: AND Quotations out of Immediate Revelation not Ceased, on the other hand.  
In a LETTER to Himself.  
By a Moderate Church man.  
Conveniet nulli, qui secum dissidet ipse.  
London Printed, and Sold by E. Whitlock, in Stationers-Court, near Stationers-Hall. 1696.   

Mr. George Keith, at Turners-Hall in Philpot-lane, in London, 1696. Contradicting Mr. Geo. Keith, at the Tolbooth of Aberdeen, in 1668. in Fundamental Points of the Christian Faith, etc.  
Mr. K●ith,  
THE Controversy between you and the Quakers of late Years, hath made such a Noise, not only in America, where (I understand) it first began, but also in these parts of Europe, that he who in this populous City hath heard nothing of it, must likewise have been Banished from Humane Society. It hath been not only the Discourse of Porters and Carmen over a Pot of Ale, and Sparks and Beau's over a Glass of Wine; but also the Grave Cit over a Dish of Coffee, hath mixed his Observations upon State Affairs, with his Reflections upon the Quakers Differences: Nay, moreover the Reverend Clergy of the Church of England (not to mention the Non Cons) have been sometimes pleased to take notice of them in the Pulpit. Wonder not then, that an unknown Person should apply himself to you after this manner: For I being instigated by a sort of Curiosity, have taken the pains to peruse many, if not most of the Controversial Treatises, published both by yourself, and your present Antagonists (though late Friends) the Quakers: And amongst the rest, your Advertisement of a Meeting to be held at Turners-Hall, on the 11th of June, 1696. wherein you Challenged (as I may so say) Mr. W. Penn, Mr. G. Whitehead, Mr. T. Ellwood, and Mr. J. Penington, to meet you. Thither I also came, amongst other Spectators, to observe the Management of the Dispute: But when I came there, found your Adversaries declined meeting you, and so you went on to Dispute by yourself, those few Quakers that now and then put in a word or two, not pretending (as I apprehended) to engage with you on behalf of their Friends: How Matters would have issued, if your Opponents had appeared, I will not undertake to determine, but to your Honour be it spoken, who (I suppose) may be the sole single Disputant of this Age, you came off with Flying Colours, haranguing your Auditory into an Applause of whatever you offered. Where some passages dropped, which upon perusal of your Printed Account, I find in part there, which I shall take notice of by and by.  
Now Sir, before I proceed to those passages, I shall premise this, viz. That it is not my intent to interpose between you and the Quakers in Point of Doctrine, being resolved not to concern myself at present in Vindicating either the one or the other; but as you have began an Intestine War among yourselves, if you cannot agree upon a Treaty of Peace, and so come to a mutual Reconciliation, you must, for aught I can see, even beat up one another's Quarters, and Fight it out, till one side yields up the Conquest: Whilst I in the mean time, content myself with adhering to the Primitive Purity of Doctrine held by the Apestolical Church of England. But perceiving you under a Cloud, I should rejoice to see that Cloud dispersed, and being as yet unstable, to see you come to stability. Remember the Prophet's Reproof and Advice, 1 Kings 18.21. How long halt ye between two Opinions? If the Lord be God, follow him: But if Baal, then follow him. Which that it is so with you, I shall by and by prove by Quotations out of The Exact Narrative, etc. opposed by Quotations out of a former Book of yours, Entitled, Immediate Revelation not Ceased, etc. Perhaps you may object, That that was published a great while ago; but pray remember withal what you asserted at Turners-Hall, as it is related, p. 15. of The Exact Narrative, viz. If you prove me not to have changed in any Fundamental Principle, ye ought not to Charge me to be an Apostate. I know not any Fundamental Principle, nor indeed any ONE Principle of the Christian Faith, that I have varied from to this Day, ever since I came among the Quakers, which is about 33 Years ago, therefore I ought to be cleared of that Imputation. Which Assertion of yours, I propose as the Basis of my Building. But pray Sir, why did you conceal that part of the Assertion, wherein you affirmed, That in Fundamentals you were of the same Judgement while a Presbyterian as since? For to that purpose you did speak, I am very certain, and believe many that were there are able to justify, which occasioned me immediately to draw this Conclusion in my own Mind; surely, either Mr. Keith formerly understood not the Presbyterian Principles, or since understood not the Quakers: Or else they are all one, and he one with them both, (which I suppose you will not grant). But if they are contradictory, (as I think they are) then consequently, he either wanted Understanding, how to distinguish between things, which are as contrary, in divers respects, as Black is to White; (a Suspicion highly derogatory to that Eminent Character of your great Learning, and Excellent Parts, for which you are generally so much applauded) or he must be very forgetful, and so not the Person he is represented to be for a vast Memory; and likewise insincere, in that he will stand by nothing, any longer than he apprehends it suits with his Interest; or can easily say and unsay to gratify a Passion or Humour.  
In short, Mr. Keith, if the Presbyterians and Quakers be one in Fundamentals, why did you forsake the former, and join with the latter? Was it because you were disappointed of an Expected Preferment amongst them? If the two Parties be not one in Fundamentals, Were you sincere in joining with the Quakers, or no? If sincere, Do you now own, that your Eyes were then so dim, that you could not see such a Barn-door, as the Errors you now exclaim against, and that your EYES have since been OPENED? Then the less deserving the Preferment you once coveted amongst the Presbyterians. If not sincere then, What Society of People think you will Trust you now? To whom can you give greater Security or Assurances of Fidelity and Adherence to their Cause; than you seemed to give the Quakers? I hope the Reverend Clergy (on whom you appear now to fawn) will be well assured of your being more in Earnest with them, than you have proved with your Old Friends, before they trust you too much. If neither the Presbyterians nor Quakers are in the Right, How have you juggled with them both, thus to keep in one while with the one, another while with the other, and yet all this while, notwithstanding they have been both in the wrong, and you at times joined to each of them, still to hold your own Orthodox Principles during these several REVOLUTIONS. But if you should say, You differed not in Fundamentals from one or both of these Sects. Then say I, The more unquiet Man you, to raise such Disturbances about Circumstantials.  
However looking further, I find you expressing yourself thus, Exact Narrative, page 38. But if I had known they had had such Errors, I would as soon have put my Head in the Fire, [a very hot Expression; but I think you may save that pains, for your Head is hot enough already] as have owned such among them: But I am of the same Faith as I have been above this Thirty Years. Very well, here is first gross Ignorance, you knew not they had such Errors among them, notwithstanding your professing yourself one of them. Secondly, Implicit Faith with a Vengeance, notwithstanding you knew not those Errors, yet you owned such among them, which is believing as the Church believes, without Search or Examination; nay, let me add, and Printing Books in Vindication of these Principles, which you pretend you knew not. And yet, to make you a wonderful Man, in all the Branches of this wonderful Mystery, you have kept your Faith untainted, notwithstanding the Evil Communication of these Corrupt Men. Credat Apella. Now for the Quotations I told you of before.  Exact Narrative, p. 20, 21. And now take notice, (I would not misconstrue what I have Read) by William Penn's Argument, a Man may be owned to be a Christian, and yet disbelieve that Christ is either God or Man; if he own or practise a habit or quality of Moral Virtue, as that of Justice, and Meekness, etc. 
* If you mistate the Case I am not accountable for that.  and practise accordingly, tho' he believe not in Christ, if he have but some Moral Habits: So that here the Jew is the Christian, the Mahometan is the Christian, the Pagan is the Christian, and the professed Pelagian is the Christian, though they deny any inward Supernatural Principle, and call the Light within only Natural, as many Sober and Moral Men do, etc. Again, p. 42. That Faith in the Man Christ without us, as he Died for us, Risen again, and is gone into Heaven, wrought in us by the Spirit of Christ, is universally necessary to make Men true Christians, and Children of God, Born of the Free Woman, who have the Spirit of Adoption, crying, Abba, Father. Immediate Revelation, p. 108. And the Believing Jews in Moses time, made not a Church different from that in the time of the Apostles; and downwards, all are one Church, and under one Covenant, and were saved by one Faith, in one Lord and Redeemer; though the Dispensations did differ in many Circumstances, and these who succeeded, had more full and large Discoveries of the Mystery; yet in substance, they all agreed, and were all one upon the Matter. Again, p. 200. That which makes one a true Christian, and Saint, is the Spirit of Christ, the Anointing in him. Again, p. 243, 244. But I do most willingly grant, That the Preaching of Christ without us, in his Birth, Life, Suffering, Death, Resurrection, Ascention, Intercession, etc. is a very considerable part of the Doctrine of the Gospel; yea, more than the Skin is a part of the Body of the Man, yet it is but an integral part of a Man, such as the Hands and Feet of a Man, without which a Man may subsist, but not as an entire and complete Man; and so may True Religion and CHRISTIANITY subsist, without the History of Christ in the Letter, to wit, in the Mystery of the Life of Christ in the Spirit, and yet, even here, where the History is wanting, the Mystery, or Inside of Christianity, is not without its Skin, or Outside, namely, an Outward Confession unto God, both in good Words, and good Works, according unto the Discovery of the Mystery or Inside its self. Exact Narrative, p. 21, 22. Now you see how he makes Regeneration in a Believer, a greater Mystery than the Manifestation of the Son of God in his Body of Flesh; How much more, saith he, is the Work of Regeneration a Mystery? For the other here, 1 Tim. 3.16. he does not say it is a Mystery, but he puts three ifs to it, If a Mystery, etc. Pray was our Blessed Lord a mere Shell? Was he like the Shell of an Egg, without the Meat of an Egg? Or was he like the Shell of any other Fruit, and no Kernel in it? Was there any Holiness ever in any Prophet or Apostle, but it is like a drop to the Ocean, to what was in our Blessed Lord? Therefore to compare the Work of Regeneration to the Incarnation of our Lord, so as to equal it, (he prefers it, and doth not equal it only) I Appeal to you, whether it is not an Afominable Error? And whether it doth not make every Regenerate Man, not only equal to the Man Christ, but greater? For we truly Value any Man as more Holy, according as the Manifestation of God is more in one than in another. Immediate Revelation, p. 59, 60.— If Christ's Bodily presence in the Flesh was not sufficient of its self, to Minister, though he spoke as never Man spoke, yet I say, if this Ministration was not sufficient, but a more Glorious they were to expect; and as they waited, they witnessed it fulfilled, and come unto them: Then far less is the outward Administration of any other Man, or Men whomsoever, sufficient for that effect; for if Christ be not any more to be known after the Flesh, much less any other Man; nor is Knowledge they can receive from any other Man to rested in, seeing the Knowledge Christ after the Flesh was not suffi●●ent, nor to be rested in; but th● were to look for a better, a more clea● and full Manifestation in themselves He appearing in a Spiritual, Glorious Heavenly, Mysterious way in the Hearts, even seen a way as the Wor●● cannot know him, or receive him which made Judas, (not Iscariot) t● wonder and question him, saying, Ho● is it that thou wilt manifest thyself unt● us, and not unto the World. Exact Narrative, p. 22. We had wont to say, all other Professions denied Christ within, but here J. Faldo owns Christ to be in the Gentiles rightly understood. But to me Christ Crucified, in whom the fullness dwelleth, is a greater Mystery, and a greater Matter to be believed. Immediate Revelation, p. 22. Jesus Christ revealed in Man, is th● Foundation of the true Church, and o● every Member thereof in particular and therefore if the true Church remain, this must remain also. Exact Narrative, p. 23. But though Regeneration is no slight thing, yet I say, comparing Christ's Incarnation, that is a Complex of Mysteries, (a certain Writer shows a Complex of Twenty and more Mysteries, in that one Mystery of Christ's Incarnation) I say, comparing that with the Work of Regeneration, I do affirm the Work of Regeneration is a light thing, tho' not light in its self. Immediate Revelation, p. 120, 121. And all these glorious things, both he in the Days of his Flesh, and the Prophets before that his Appearance in that Body of Flesh, declared, neither only nor principally, concerning his Coming in the Flesh; (namely, in that Vessel, or Temple, which appeared at Jerusalem) but mainly and principally concerning his Spiritual Appearance in his Saints, after his being Crucified, Risen, and Ascended, for till then, the Son of Man was not glorified, Phil. 7.39. And though he was Bodily present with his Disciples, yet he told them, they were to see greater things, Phil. 1.50. And he said, The Kingdom of God was at hand; 
I am not accountable for your False Quotations.  and he taught them to pray for it; and he said. There be standing some among you, which shall not taste of Death till they see the Kingdom of God come with great Power and Glry: Whereby it is manifest, that these things relat, MAINLY to his coming again in Spirit, when it should be poured out according to those many Promises concerning the same, Recorded in the Prophets; an● as is said before he told them, It was expedient he should go away, that he might c●me again in a MORE GLORIOUS and Comfortable Appearance, by the Revelation of his Glorious Power in their Hearts, for his Kingdom was not of this World, but an Inward Kingdom; and he said that it was within; and pointed to this Spiritual Appearance, by his Light in their Hearts, under many Parables and Figures, which he calls the Kingdom of God, Mat. 13.18, 19, etc. Exact Narrative, Ibid. But the matter is, there is a Saving Faith of Christ without us, and Christ without us as he is both God and Man, the Emmanuel, as well as his inward Appearance in us, is the Object of Saving Faith; but those Men would not own it. Immediate Revelation, p 231. So that this Internal Revelation, Searching and Testimony, is the Foundation and Ground of my Faith (commonly called the formal Object of Faith) for which I believe and assent unto the Truth of any part of the Scripture, and consequently of the History its self, if my Faith be a Divine and Supernatural Faith, and not merely Humane. Exact Narrative, p. 46. He says," I have already cleared George Whitehead and William Penn, from that Charge, that they have not destroyed the Object of Faith. And I say, I have proved that they have destroyed the Object of Faith; if they have at other times owned it, let them disown and retract their Errors; I am not to account for their Contradictions. They have Contradicted themselves; they have Disowned the Object of Faith; and if I have Charged them with it, this is no Contradiction in me, but in them." Immediate Revelation, p. 4. And if we are to partake of the same precious Faith, so also are we to partake of the same precious Revelation, and Inspiration of the Word of God, by which their Faith was wrought, and which was its OBJECT and Foundation, as also it is ours, and continues to be the same in all Generations. Exact Narrative, p. 26. 
Now he says, It is contrary to Rom. 10. to direct People to Jesus Christ as he was Crucified at Jerusalem. But let the Bible be judge. He has not Cited the Verse, but the Verses he aims 〈◊〉 shall read; Ver. 5, 6, 7, 8. For Moses describeth the Righteousness which is of the Law, That the Man which doth those things, shall live by them, etc. See Ver. 6, 7, 8.  
Now in their Preachments they have used to stop there, and go no further. But read the 9th Verse, If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thine Heart, that God hath raised him from the Dead, thou shalt be saved, etc.  Immediate Revelation, p. 77. The Light reveals the WHOLE Wi●● of God unto him, and as he abides in the Light, and waits in it, it will manifest clearly in him, what he should do, and what he should shun, and he needs not go forth to seek a Law without him, or a Teacher without him: The Word is near, in his Heart, and in his Mouth; and this is the Word of Faith to which Moses pointed the Jews, and Paul the Romans. Again, p. 106, 107. And he calls them the Words of the Righteousness of Faith, and that Word Moses pointed the Jews to in the Heart: He calls it the Word of Faith, and it is clear▪ he understands it of Christ; for he addeth by way of Interpretation to Moses' words, speaking from the same Spirit; Say not in thine Heart, who shall ascend into Heaven? That is, (saith he) to bring Christ down from above. Again, a little lower in the same page, And the Jews and People of Israel wh● lived in Moses' time, and WERE SAVED, it was through Faith in this Word, 〈◊〉 this Prophet, raised up in them, in their Hearts, not at a distance, but nigh the Word is nigh in thy Heart. And this is CHRIST IN THEM, the Hope o● Glory, the Mystery hid from Ages and Generations, but was ever made manifest in his Saints, but in the latter Days more clearly: Christ in all that believe the Hope of Glory. 
Well Sir, I hope you will thank me for making no Comments upon the foregoing twofaced and double-tongued Quotations, I referring that part to yourself upon a Review: Only Querying of you, Whether they Treat of Fundamentals or no? But pray excuse me, if I trouble you a little farther, and be pleased to exercise what little patience you may by this time have left in perusing what I have further to offer.  
I observe you say of Mr. G. Whitehead, Exact Narrative, p. 39, 40. Now all these proofs, [Mat. 16.27, 28. Luke 9.26, 27. 1 Thes. 4.17.] he has Allegorized to Christ within, he has Allegorized away his Birth, his Death, Resurrection, and Ascension, and coming to Judgement; and so we have nothing from Scripture to prove Christ's Death to be of any Benefit to us, and we have no Arguments to prove he came in the Flesh: And so all the Proofs against Jews and Philosophers h● has Allegorized away.  
But Sir, What if Mr. Keith have done the like, what will you say then? Perhaps the World may be ready to say, There is never a Barrel the better Herring of you in that respect. For if I were to ask Mr. Whitehead, Whether by the places you quote, his Intention was (the Explication thereof being always to be allowed to surviving Authors, according to your own Proposal in a Book I have by me) thereby to overthrow the Faith of Christ Crucified, & c? perhaps he might reply, No, and produce some of his Books in confirmation of such a denial. Then on the other hand, if it should be queried of Mr. Keith, Whether he never Allegorized (for the word away we must in Justice drop on both sides) the Birth, Crucifixion, Resurrection, and Miracles of Christ? Up steps Immediate Revelation, and Answers in the Affirmative, and refers,  
As to his Birth to p. 256. And thus according to his Spiritual Birth in the Saints, is the Seed of Woman; for that the Saints are the Woman that bring him forth after the Spirit, and are his Mother; as Mary brought him forth after the Flesh, and after the Spirit also, so that she was the Mother of Jesus in a double respect; for as she brought him forth in her Body, so she brought him forth in her Soul, otherwise he could not have been her Saviour, as Augustine, and long after him, Erasmus hath well observed. Now as to his Death and Resurrection, see 244, 245. And he is called the Hidden Man of the Heart, whom Paul witnessed that he lived in him, this he understood of Christ as Man; for as God he liveth in all, neither as God can he be Crucified, or Die, and yet he is Crucified in those that are ungodly, in whom, as they turn from their ungodliness, he cometh to live, whose Life, as a Seed, is sown in every Man; and as every Seed hath its Body, so hath this Seed its Body, which as it is raised up in us, the Life is raised up, or revealed in it; through which Life of the Man Jesus, we have access unto the Father, and have our Fellowship both with the Father and the Son. Then for Algorizing his Miracles, read p. 200. And we witness the Power of God, which wrought all these outward Miracles, working Miraculously in our Hearts, opening the Blind Eye of the Mind, and Deaf Ear, raising to Life the Dead Soul; causing the Lame to leap as an Hart, and the Tongue of the Dumb to speak, etc. And these are the GREATEST Miracles, and the outward were but a Figure of them, and were for the sake of unbelievers, who believed not except they saw.  
Thus far Immediate Revelation. Now Mr. Keith, I can see no other Remedy, but ●ou must either cry Peccavi, if you would have Mr. Whitehead to do so too, or else ●ame him not whilst you are tardy yourself; for, Turpe est doctori, cum culpa redarguit ipsum.  
But as a farther Confirmation hereof, and to evince that you have once had as high 〈◊〉 Opinion (for aught I can perceive) and have given as high Titles (perhaps as 〈◊〉 Whitehead, or any other Quaker) to what they call the Light within; and you ●●●ewise in the aforementioned Treatise sometimes call so too, as well as Christ within, the Seed, Birth, Spirit, Wisdom, etc. I here present you with some of them.  
Page 4. The Object and Foundation of Faith.  
12. The Body, and Flesh, and Blood of Christ.  
40. The Greatest, and most Principal, and absolutely necessary Means and Instrument of conveying Life unto Man.  
52, 53. The Key of Knowledge.  
71. Man's Blessedness; his Habitation of Rest, and Peace, and Joy. Christ the express Image of God in Man. Man's Life.  
72. The Tree of Life.  
74. The Lamb slain in Man from the Foundation of the World.  
77. That New and Living Way. The Word of Faith.  
86 The Kingdom of God. The stronger than the strong Man. The Lion of the Tribe of Judah. Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace; the Emmanuel.  
87. King, Priest, and Prophet. The Messenger of the Lord of Hosts to Man. Man's Advocate unto God. The alone Mediator.  
92. The Word of God. The Spring of Man's Life. The Word of Life, and Heavenly Power, and Virtue.  
96. In whom all the Promises are Yea and Amen.  
100 The Undermost Stone. The FOUNDATION Stone. The Corner Stone. A Living Stone, which is Life and Spirit.  
101. A Foundation. The Revelation of the Arm of the Lord in Man's Heart.  
112. The Anointing. The Lamb. The Witness. Known to be a Saviour. The Wisdom and Power of God.  
115. The very FULLNESS of God himself.  
125. The Treasure hid in the Field in them. The Piece of Money lost in the House in them.  
127. The Seedsman, the Seed, and also the precious Fruit. That Life which was in the Beginning.  
151. The OBJECT of his Knowledge that overcometh.  
193. The Word of their, viz. the Lamb's Followers Testimony. The Sword of the Spirit, which is the Word of God.  
238. The Heavenly Man, or Second Adam.  
242. The Gospel preached in every Creature.  
244. The Hidden Man of the Heart.  
256. The Seed of the Woman. That Manchild which John the Beloved Disciple, saw brought forth by the Woman that was clothed with the Sun and Moon under her Feet.  
But reviewing your Exact Narrative, I find a passage which s●ems Calculated for the Meridian of a Recantation, enough, one would think, to persuade the Incredulous World, that you are just mounting the Stool of Repentance; I read it thus, p. 35. I thank God, that hath given me that humble Heart, that if they bring any passage out of my Books that is not to be justified, I will own my Error and Shortness. Now if they would do the like it would be well. And therefore to lay it the more home upon you both, I would Counsel both Parties, so far as either or both of you are concerned, to take the advice given in your Preface, viz. But if they really disown these gross and vile Errors, which I have proved them guilty of in this following Narrative, and be Cordial 〈◊〉 the belief and acknowledgement of the great Fundamental Truth's opposite to these Errors than it will be that which the sincere Professors of Christianity in these three Nations will expect from them, and may justly require of them, as publicly to retract and renounce these Errors, as they have publicly asserted them in their Printed Books, in the Face of the Christian World, otherwise no sincere Christians will believe them to be in good Earnest, but that they resemble many Old Heretics, and particularly the Crafty Arrians, that pretended and made great Protestations, that they owned the true Faith, according to all contained in the Scriptures, when they did nothing less.  
Now Sir, Example● being more prevalent than Precepts, do you lead the way, and if they do not follow, you will have acquitted yourself, and so far left them without Excuse, if in Obstinacy they should refuse to write after your Copy. For I hope you will by this time be Convinced, that the above Quotations are so diametrically opposite to each other, that they cannot all be true and sound Doctrine. But if should still remain of another Mind, and think them all defensible, you would do well to reconcile them so as to evidence it to others; which if you should forbear to endeavour, I must then tell you, That the sincere Professors of Christianity, may justly require of you publicly in Print, to retract and renounce those that by Scripture and Sound Reason you cannot defend: For Mr. Keith, we have an Old Proverb amongst us, That which is Sauce for the Goose, is Sauce for the Gander.  
Furthermore, it is expected of you, that you should once come to stability, and no longer be like Caesar at the River Rubicon, one while a mind to go back, another while a mind to go forward; one while profess yourself a Quaker, another while almost ashamed of the Name: But either come wholly over to the Church of England (to whom you seem much inclined, and who seems ready with open Arms to receive you, as a true Penitent) and thereby make amends for your so long joining with the Quakers (who have so fiercely opposed Her) whereby in probability you may obtain a Settlement, which may prevent the Ruin of yourself and Family, you seem so apprehensive of by leaving the Quakers; who perhaps in Retaliation of your good Service, may be pleased to Reward you with some Ecclesiastical Preferment, which your great Learning and Abilities may Entitle you to. Or else e'en turn back to your late Abdicated Opinions, and once more embrace your forsaken Friends with a Brotherly Love, if after all the Affronts you have put upon them, they will yet receive you. For in short, neither God, nor good Men love a Laodicean Lukewarmness; but if you continue so, neither hot nor cold, will be ready to Spew you out of their Mouths.  
Thus have I adventured to gi●e you my Opinion, and so intent to conclude, designing brevity, because I would take the Poet's Advice,  Contra verbosum, noli contendere verbis. 
SIR, Yours, W. C.  
FINIS.