must have Christ as a Spirit within us to Understand and Believe we must know him not only without us in that Body that died upon the Cross to fulfil all Righteousness and reconcile us to God Rom. 5. 10. that thereby having access V. 2. Hebr. 4. 16. we might obtain his good Gift to wit the Holy Spirit Matth. 7. 11. Luk. 11. 13. but within us in Spirit since he cannot enter in and dwell there in Flesh and Blood tho' he should work the Miracle of the Transubstantiation and Mr. Keith should plead for an outward Christ or a Christ without us as hard again as he doth in his Reasons about the 26th page Henceforth we know Christ no more saith St. Paul 2 Cor. 5. 16. after the Flesh And as a Spiritual Christ forming the Kingdom of God by his Spirit Rom. 14. 17. within us Luk. 17. 21. Especially seeing that he is glorified again with the Glory which he had before his Incarnation Joh. 17. 5. and sits in that Majesty which belongs to God alone Hebr. 1. 3. Rev. 3. 21. and into which Flesh and Blood cannot pretend to enter 1 Cor. 15. 50. Christ being to die but once Rom. 6. 9. Hebr. 9 28. took our Flesh and Blood once to bear our Sins in it and now having done with it he appears the second time without Sin to Salvation and therefore in the Spirit Salvation or God's Kingdom being in the Holy Ghost Rom. 14. 17. to them that look for him so and are no more concerned with his Flesh or his Body since he comes in the Spirit that is since his Ascension and Glorification Joh. 7. 39. Touch me not saith he himself Joh. 20. 17. that is be not concerned with me whilst in Flesh and Blood because I am not as yet ascended and Glorifyed and cannot yet give you Gifts Eph. 4. 8. viz. the Gifts of the Spirit of which see 1 Cor. 12. or come to you in Spirit the Holy Ghost being not given till after the time of his Ascension on High Joh. 7. 39. he being not till after ready to answer the end of his coming in the Flesh to wit to bring upon them the Promise of the Father or the Gift of the Spirit the shedding of which Spirit was the fulfilling of that same Promise as hath been said Luk. 24. 49. Act. 1. 4 5. 2. 17 23. Touch me not know me no more therefore in the Flesh saith he for when I come to you a second time to save you to answer expectation and the end of my coming it shall not be in the Flesh which I have died in but in quite another form to wit that of a Spirit capable to comfort you or to give you Strength and Life Joh. 14. 18 28. in a more Spiritual from than at my Resurrection and my Transfiguration when my gross Body of Flesh it self Shined like the Sun Matth. 17. 2. and passed through Doors and Walls Joh. 20. 19 26. 14. And mistake me not Reader I do not mean that Christ in puting off Flesh and Blood hath put off Humanity that is the Human Nature for then he were no more Christ that is to say God and Man a Concrete of both Natures or the Human nature Anointed with the Divine But he remains Christ or God and Man to Eternity For God's works are Eternal He being the most Wise God whose Purpose and Power stands Nothing but the Devils works the corruption and defects introduced in the World being to be destroyed And we must know Christ as Christ or as God and Man that is as a thing distinct from God or as a Person distinct from the Trinity it self to obtain Eternal Life or else he had never said that it is Life Eternal to know the only true God and Jesus Christ whom he sends John 3. 17. Distinguishing Christ from God as a Person subsisting besides and apart from God But this I say that Christ hath put off his Flesh and Blood as being Accidental and not at all Essential to Man or Humanity For the first Father Adam was not Created with it but fell in it by his Lust which by Attraction drew in the Elements that took hold of him and Transmuted him made of Isch a shining Man such as he was an Adam that is a Man over-cast with dark clouds from Ad a mist and so got this Monstrous Shape And if it were Essential to Man or Human Nature God would never destroy it as he will certainly do 1 Cor. 6 13. to deliver the Faithful from the Body of this Death and its restraint and bondage into the glorious liberty of God's Children Rom. 7. 24. 8. 21. 23. Man shall put it off himself to rise with a Spiritual 1 Cor. 15. 44. and Angelical Body Luke 20. 36. that shall Shine forth as the Sun Matth. 13. 43. as it did before the Fall when Adam was as yet Isch or shining from Esch fire So that Christ as King of Men possessing Eminently all the Perfections to which Human Nature can pretend hath put off that which makes Isch Adam a dark beastly man contemptible and miserable Isa 53. 3. Rom. 7. 24. And his State and Condition ought not to be supposed since his Glorification worse than that of Man himself 15. But to clear another Riddle that is how the Anointed or the Christ or Messiah is the same Quatenus God with the Anointing Spirit I must do a bold thing which Reverend Mr. Keith will doubtless Bless himself at that is Contradict his Church and Athanasius his Creed shew that Athanasius and his Church are mistaken one in rendring by Person the Greek word Hypostasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Substance and the other in Saying not confounding the Persons nor dividing the Substance For the Substance of the Three in the Godhead is the same and is to be confounded and their Essence or Nature or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers so ought to be divided And the word Hypostasis which they render by Person doth signifie a Substance and can bear no other Sense a Substance being that which Substat accidentibus which is the very meaning and signification of the word Hipostasis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substo Substituor the Hypostasis being the Subjectum or the Ground of the Three in the Godhead And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Essence as being the Participle of the Verb Esse in Greek 16. Then to make Persons in God is absurd and impious there being no such thing as Persons in the Godhead for a Person is a thing that Subsisteth of it self without any dependance even of that very thing it is a Relative to as a Son can well Subsist altho' his Father be dead But here in the Trinity the Father doth not Subsist without the Son and Spirit nay and is not before them Beginning but with the Son being but a Relative Property to God the Son there being in the Godhead that is
in the Unity and the still Eternity no such thing as Father and Son and Holy Ghost known all Three being as part of the Generation of God Included within the Bounds of this Denomination to wit of the Nasciture or Generation of God the Father being not known more than the Son or Spirit without Nature or before the Generation of God or his Manifestation tho' at him this Nasciture or Generation Beings Natura quasi dicas Nascitura La naissance the Nativity of God Respectu Creaturae or God bringing forth himself to a Generation or a Manifestation to Communicate himself or his good without himself to some things besides himself So that Nature is only God himself Manifested and his Motion to Nature is his Generation And as he moved himself as by three Steps or Degrees in this his Generation he Manifesteth himself under three Appearances Forms Natures or Essences of Fire Light and Spirit or Father Son and Spirit which tho' the Trinity be from Eternity in God or Coeternal to God that is to the Unity the Generation of God being from Eternity are not known as I said before God moved himself to Nature without himself but were hid in God himself and brought to pass in himself before his outward Nature or his manifestation the Godhead in Unity as it is without Nature being but a dark Abyss And these three appearances or distinct forms and degrees of Gods manifestation are called Father and Son and Spirit Father because the Godhead or Unity is the ground the stock the Womb that brings forth out of its deep the Light its first Born or Son and only begotten Son called Son by the Hebrews on the very same account as their Language calls a Spark the Son of the burning Coal Son because he doth come forth like a Spark out of the Coal by breaking and shining forth out of the dark lump or deep 2 Cor. 4. 6. And thirdly they are called by the name of the Spirit because the same Unity doth not only shew it self or make it self manifest in the Light or by the Son but makes it self to be felt and communicates its good in the form of a Spirit or Beams flowing from the Light nothing in Nature being so fit to diffuse convey and communicate the good as the Light and its efflux the Influences whereof are the Holy Ghost in God and in the World the Spirit which makes what we call the Air by vapourising Water or turning it to vapour 17. Quaere What is a Spirit Answer It is a Substance as imperceptible as God himself to natural Men whose knowledge goeth no higher than sense and intelligece 1 Cor. 2. 14. The thing that is and exists Exod. 3. 14. for it is the same as God who is but a pure Spirit Joh. 4. 24. the substance of substances that actuates all substance and gives it form and Essence In God alone and the Soul to wit regenerated it is simple immaterial but in this World where it was at first mixt with the Water its concrete and material and hath the three dimensions that all other concretes have and is that which raiseth up the Water into vapours Out of it and of Water comes all material Substance or Matter for out of both this material World was made Gen. 1. 2. 2 Pet. 3. 5. All things saith Lucretius are come from their spiritual and their invisible State to a visibility and a palpability By its joyning to Water which it inspissates to Oyl then concocts into a Salt Earth and Body comes to be Corporification and Terrification being one and the same thing And by its separation and freedom from its vehicle whilst it is clearing it self of the Vapour that holds it for it leaves it not wholly not a spark of pure Spirit being suffered in the World for then it would inflame it fire and the destruction of things compacted by it for ejus ope totum cum toto compactum est are still made and come to pass From the Spirit all encrease and decrease or corruption of material things proceed From the Spirit as Spirit their Multiplication Multiplication being but a flux or extension of the first central Spirit infused into the deep and a propagation made a traduce of the same and from it as a fire Quateuus become fire their decrease and corruption that is the separation of that which was compacted In fine the stock of all things of God and of the Creature being Spirit and all things coming from a spiritual invisible and unknown state into materiality Ken perceptibility all things agree in substance and as God is a Spirit and Spirit is the substance and stock of the Deity the three in the Deity which we call the Trinity agree into this one thing and are but one in substance not so in Form or Essence 18. And the Truth is the Scripture speaking of Persons no where there is no reason wherefore we should set up this Notion and make of Hypostasis which is the stock and substance the things dependent of it viz. the form or the Persons tho' I am not ignorant that the Schools make of the form what I make of substance to wit The most Essential and Principal part of things But Christians who learn of Christ being anointed by him with that which teacheth all things Joh. 14. 26. 1 Joh. 2. 27. or else they were not Christians for a Christian signifyeth one that is anointed ought not to take upon tick from the Schools and the Heathen their Theosophick Notions nor such as is or may be the occasion of Errours but from Nature and Scripture and the Etymology of words if they have any as here of Hypostasis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by no Greek Author made use of to signify an individual Person And the Scriptures speak only of Three or a Trinity which bear Record in the World or make known the Deity which three things agree in one and are One and the same Thing 1 Joh. 5. 7. in the stock or the substance but divers in the Essence The Nature or the Essence of the Light being divers from that of the dark fire which is the Father of it and from that of the Spirit or beams that flow out of both as is that of the Spirit different from that of both the Light and Fire likewise 19. And that it is so to wit that these three appearances being divers in Essence are the same in the substance or one and the same Spirit and so that the Holy Ghost and Christ as the Light of God and the second Appearance of the Three in the Godhead are but One and the same Thing St. John saith there be three things in Earth bear Record of it the Spirit Water and Blood which last is but a concrete of Water and of Spirit digested and concocted in the Animal Bodies and I say that all things in the whole World witness it the World it self Man and Beast
stings and shutes like the Worm that never dies and a sore Boil not yet ripe and makes one die Raving mad The Fire of Hell is cold and burning without shining as appears from that Christ saith it causeth gnashing of Teeth and is in outer Darkness Matth. 8. 12. 21. Next in the little World Man Respice saith Trismegiste when thou wilt conceive something of God as Father of all Quid tibi accidat generare volenti First when a Man is in Love he becomes pensive and dark from his Lust that obscures him for Lust being attractive and binding the astringent or attractive quality coming only from the Lust or the longing in nature as may be seen in Acids which coagulate because they are of an esurine or desirous quality whence Corporification or Terrification comes and whence the Earth as having most of this bodyfying or astringent quality draws the needle in the Compass and by attracting of it causeth its variation Eastward in the Northern Seas as being there on that side larger than towards the West and Westward beyond the Line upon the Coast of Brazil the Earth being larger there on that side than in Africk I say that Lust being astringent or attractive draws or attracts together and condenseth in the Mind the Spiritual Idea of the Thing lusted after and fills up the Mind with it which becomes adumbrated or darkned as the Sun-shine by the interposition of that which casts a shadow at the same time the Spirits moving in the darkned deep towards the Parts and Organs proper to Generation kindle and make in that party the Dark state of the Father of the Light and gathering in sufficient quantity break out by concentration when the Parts can hold no more and can hold out no longer into a Light Flash or Flame fit Lux The Son or the Seed comes forth with Delight and Joy a sign that the Son is Born The Pulchrum and the Bonum to be good and delightful being the Nature Essence and Property of the Light The Pleasure in begetting is a relick of the Light and the Good of Paradise Col. 1. 12. Then this same Son Flash or Seed turning to Spirit again becomes a thin Breath or Steam that steams from that place or part which the Flash did break out in into that Cell of the Womb where the Conception is made leaving behind it the Sperm or the gross part of the Seed for it comes out afterwards which is a demonstration it went not in with the steam for that Cell shuts close upon 't and doth not open again till the time of bringing forth In the Womb that same steam is by the binding quality of the Spirit of the Male coagulated like Cheese Job 10. 20. and becomes the Fruit or Son tho' it was the Son before as soon as the Flesh appear'd For it is the Son as soon as it becomes Prolifick not because 't is in the Womb the Womb receiving it not and yielding no Fruit or Son except it be such before it steams or comes into it And it becomes Prolifick in the Falsh when both the Male and Female Flash together and when the Spirits of both Joyn and Vnite in the Flash So that it becomes the Son from that very place in Man where the Flash or Light is made whilst it is yet in the Man Note that the Male and Female in that act make but one Man before it gets in the Womb. All the while this last Spirit which gives life unto the Son and is become his Spirit being the same as moved in the Deep of the Parents and brake out into a Flash and in the form of a steam got in the Cell of the Womb. The same whilst in the Father moving to Generation as whilst flashing steaming out and getting into the Womb and at whilst animating and vivifying the Son Thus remaining Father Son and Spirit at the same time and always the same Spirit in substance and the same thing tho' passing through three divers Steps Degrees and Forms or States Man being not wholly made and formed out of this World but partly from above it hath an Image of God more than all other worldly things to wit the Vnderstanding and the Will and the Courage or Power to act and do which three are actuated rectifyed and reformed by one and the same Spirit to wit by the Comforter or the Power from on High that giveth Vnderstanding and Strength to know and act by enlightning and directing those three Faculties in Man The Vnderstanding to Know the Will to Chuse or refuse and the Power to perform and reduce into Practice that thing the Vnderstanding knows and discerns to be good and the Will chuseth for such As the Faculties in Man so in God the Attributes not only the Trinity but his Omnipotency and All-sufficiency Eternity c. come from one Central Spirit and the same Might and Power exerting it self like Beams reflected several ways And lastly in Plants and Stones Minerals and Vegetables we may observe the same thing First a Potential Fire and Might mixed with Water whence their Body comes to be for both Stones and Minerals yield this fire by striking and Plants by fermentation which Might Fire or Spirit produceth in that Body a Sap a Marrow or Oyl which is their Light and vertue the Chymists call it Essence and those Oyls Essential Oyls And thirdly they yield a Smell and Taste which is the Spirit resulting from the two first and by which they Spring and grow and yield their Fruit or Vertue which last is not different from the first that gives them life and forms their Sap and Body It appears from rotten Apples which smell strongest when they are a rotting or corrupting and from Sweet smelling Flowers that yield no Essential Oyl when they have lost their Odour that this smell is their Virtue and the same as gave them life and made them to grow and Spring since they decay and perish as soon as they have lost it When you hold your hand over the Flame of a Stick or Candle you feel the Beams or Spirit coming from the Flame or Light which came first into the Flame from the dark lump of the stick or of the Fat or Tallow and gave the Stick or Tallow both its body and its life and so is the very same in the Stick and in the Flame as you feel warming your hand going from the light or flame into the Air whence it came into the Sap of the Tree and into the stick and Flame making a Flux and Reflux of one and the same Spirit from all things into the Air and the Sun and other Flames and from the Sun back again into the Air and all things upon Earth to give them life and so an Eternal Chain a perpetual Motion and Circulation of life for the Learned sort of People and go on with the main Point in Hand concluding from thence that as we see in the World and
Spirit is of a Truth broke up amongst us Quakers and ye shall look till your Eyes fail you and rot within their holes e're ever you see another day or appearance of Jesus Christ than what we the People of God called Quakers do wittness of come Which is a Lye in the name of the Lord with a vengeance if he be now in the right for he now concradicts this and a Man cannot tell Lyes and in the name of the Lord and yet have a good Conscience Also in his Book call'd Immed Revelation pag. 136. he saith that upon this hinge of denying the teachings and rule of the inward word which he now denies himself depends the Theology and the Clergy of that Church he now patrocinates for making it a Lye therefore by his unsaying it now and thus by his destroying of what he had before built makes himself a Transgressor a Man of no good Conscience Gal. 2. 18. to get himself such name as the Builders in Babel aimed at and have obtain'd Gen. 11. 4. of Builders by destroying the building of other Sects and of Hunters and Drivers of other Nations or Sects Ch. 10. 9 10. But what did their Policy and their Cunning amount to First they were as all Sects are confounded in their Language in Doctrine and Opinion understood not each other then were scattered abroad and at last came to nothing And so will Mr. Keith do His building of Stubble and Hay for the Lucre of Honour and Applause and earthly things will prove at last nothing but a glorying in his own shame 1 Cor. 3. 12. Phil. 3. 19. The great Drivers of the World and their Wisdom come to nought 1 Cor. 2. 6. He that speaks lyes shall perish Prov. 19. 9. Wo be to them Mr. Keith by whom such Offences come Matth. 18. 7. 36. If none but enlightned men such as have a good measure of true Knowledge pag. 6. have a good Conscience indeed the World is in a sad Pickle for those Men being the same as the Regenerated for no Man is Enlightned but by being Born again of Water and of Spirit they are as scarce in the World as the Saints who go from it to the Desarts and Mountains Heb. 11. 38. at which rate a good Conscience is scarce to be found in it But by his leave if a Man whether Heathen or Christian hath like St. Paul Act. 24. 16. A Conscience void of Offence towards God and towards Men according to the Light he hath in him that is to say if his Light within doth not accuse him his Conscience excuseth him Rom. 2. 15. and he hath a good Conscience It is strange that Mr. Keith should come to any new Light and a good Conscience therewith by opposing of that Light and turning from those own it to those who deny the same And that he having begun by the way of the Spirit should think to be made perfect against St. Pauls Opinion Gal. 3. 3. by the Flesh a carnal Mind Lip-labour Formalities and carnal Ordinances which cannot make Man perfect as concerning the Conscience Hebr. 9. 10. Perfection or Salvation which is in the Holy Ghost Rom. 14. 17. being not got by those means But they that are of the World mind the World and end with it and say any thing for it And thus having confessed and come over to the Church of England he shews his deeds Act. 18. 19. 37. Mr. Keith to crown his works of lessening the Inward word reckoneth for an Advantage accruing by the Outward that Christians by having it enjoy the same Priviledge which was granted to the Jews to have the Oracles of God and the exceeding great and precious Promises which he quotes St. Peter for 2 Ep. 1. 4. tho' his meaning in that place being not of the Promise but of the Effect of it to wit of the Holy Ghost and of escaping by it the pollutions of the World to partake of the Divine Nature and become Holy is nothing to the purpose And the Jews receiv'd it not Hebr. 11. 39. because it was not given but since Christ was glorifyed Joh. 7. 39. and ascended to Heaven Eph. 4. 8. And in all former Ages the Mysteries known by Christ were not yet made known to Man Ch. 3. 4 5. as in these last days where God speaketh to us by his Son Hebr. 1. 2. So that Christians who enjoy the effect of the Promise and who may have God himself speaking in them by his Son have a greater Priviledge and not the same as the Jews And if they had but the same outward word and God's Oracles from between the Cherubims what signifies the promise Isai 54. 13. Hebr. 8. 10 11. of being all taught of God so that they should no more need to be taught of other Men of being made Priests to God Rev. 5. 10. to be able to teach themselves and to keep knowledge themselves Mal. 2. 7. and to have the Law of God written in their own Hearts If that Law in the Heart were as he teacheth pag. 12. but the bare transcript of that written in the Scriptures and the Spirit served but to soften the Heart of Man the Heart would receive no more than that word it self contains whereas it can receive more for a Man may know all things and those other things not yet revealed in the Scriptures which Christ left to the Spirit Joh. 14. 26. 16. 12 13. and the Spirit searcheth all Cor. 2. 10. even Mr. Keith himself V. 15. and prophecyeth this of him Mr. Keith is Mr. Keith and will be Mr. Keith still 38. Other things of the same stamp as these might be collected out of the three said Sermons and Reasons of Mr. Keith and remarks made upon them as upon all that he says about a formal worship outward shews Ceremonies and all the Rites of his Church But having been refuted by other in all Ages I think it not worth while to trouble the Reader with them and these few things sufficing to shew how much the Quakers have lost by losing of him and what a purchase he is like to prove to t'other side I will only add here with St. Paul 1 Tim. 4. 8. that bodily Exercise profiteth little And that since the time of Christ God being to be served and worshipped in Spirit Joh. 4. 24. and neither in this Mountain nor yet at Jerusalem V. 21. that is neither in this Sect nor in that Sect Church or Temple but any where in Spirit in the Heart in the Closet Matth. 6. 7. between the Soul and her Spouse it were much to be wished that Mother Church would set up for a Spiritual Worship and that every Christian setting it up for himself would cease to heap to himself Teachers whose Business it is to turn away from the Truth those Men that have itching Ears and to give heed to any of those seduceing Spirits who speak in Hypocrisie against Spiritual Worship 1 Tim. 4. 1. 2 Tim. 4. 3.
God dwelleth no more in Temples or in Churches made with hands Act. 7. 48. 17. 24. And will have a Spiritual Priesthood a Kingdom of Priests Exod. 19. 6. Such as the first Christians were 1 Pet. 2. 9. Anointed with the Spirit that being conform to him or Spiritual as he is they may walk in the Spirit Gal. 5. 25. and serve him in the Newness of the Spirit that gives Life and no more in the oldness of the Letter that Killeth Rom. 7. 6. 2 Cor. 3. 6. O House of Jacob come ye and let us live in Spirit and walk in the Light of God Isa 2. 5. Spiritualizing of Men is the true way to Greatness for Preachers and Believers and what Mr. Keith should do if he would be Great indeed Matth. 5. 19. But what he will never do till he become in earnest one of the Children of Light Except our Righteousness exceed that of the Clergy the Antient and Modern Scribes for Christ spake this for all times Mark 13. 37. and so meant it of the Scribes or Clergy-Men of all times we shall in no case Enter into the Kingdom of God Matth 5. 20. Wo be to us if we dont Exceed them and whilst we stand seeking the Law at their Mouth and waiting for their Oracles instead of passing from them as the Spouse in the Canticles 3. 4. 39. And truly they that argue against Spiritual Worship for the blind Ceremonies and Rites of the Jewish Church which had not yet the Spirit Joh. 7. 39. Heb. 11. 39. what ever Keith may argue for it in his two Sermons in Bottolph-lane May the 12th are no Ministers of Christ whose work is to set Men free from the Pedagogy and the Yoak and the Bondage of Carnal Ordinances Gal. 4. 24. and bring them to Perfection Heb. 6. 1 2. And the State of Liberty Rom. 8. 21. But of Anti-Christ only who resisteth the Spirit that he may set up the Calves and all the Works of the Flesh which come in with their Worship and bring Man from Perfection and the Spirituality to a Carnal state again and to the Jewish Heathenish and Popish Idolatry For it is one of the Works of his Father the Divil Joh. 8. 44. which Christ is come to destroy 1 Joh. 3. 8. to bring down Spiritual things from their spirituality to their materiality to a crust and an out-side that he may vail and cover from Men their inward Substance and make Man whose Soul and mind is already by the fall too much turned outwardly and running on outward things acquiesce in their out-side shells shadows and coverings and to remain as he is in the state he was born in like the Colt of a wild Ass Joh 11. 12. a Beast that never attempts to rise up to Light and Life O how happy were Mankind if they had no such Priests Or if he were not by them compell'd to become a Beast Bestiae sint bestiae sed sinant bestiae hominem homo esse 40. Mr. Keith hath justified himself enough before Men but God when he judgeth Men will shew whether he be Wise Dan. 12. 3. This I will say for him he is as wise as he was when of the Presbyterian or Quaker Church or Party but that a good Bishoprick would much Clarify his Head or make of him a Virum Clariorem than he is the Mitre which is shaped like the flames it betokeneth Act. 2. 3. having a strange Energy from its configuration in brightning of obscure heads And I will lay with him that for all the Enlightning he hath newly received by becoming a Church-Man he cannot give an Account of the Necessity and Reasons why Christ being very God of very God left his Glory and died tho' I have said enough of that here in this Paper to shew him and direct him how to find out this Enigme FINIS