have his wares try'd whether they be good or no for he hides the Touchstone by using some words of Scripture putting them in a different character saying The Scripture saith or Christ saith or the Apostle saith c. but he names seldom the Book or Chapter more seldom the verse though he clamour upon his Adversaries for Chapter and verse and so he imposeth upon his Reader for Scripture what is no where to be found These as I have in several particulars made it evident before your eyes and shall in many more 8. The next shall be that in Joh. 17.5 which he often useth and always abuseth as far as I remember Christ's words are these And now O Father glorify thou me with thine own self with the glory which I had with thee before the world was But G. F. thus p. 13. Christ who was glorifyed with the Father before the world began You will say perhaps his words and Christ's are the same in sence but doth God give G. Fox his infallible spirit to correct his son Christ's words Can he speak better than Christ or are these two manners of speaking so much the same that they cannot be taken in a diverse sence Nay Doth not G. Fox take his phrase in a diverse sence from what Christ intended by his For it 's manifest that Jesus prayed now to be glorified with the glory wherewith he was not at this time glorified when he spake these words for who will pray for that which he enjoys But God was glorious before the world was and could not possibly want it at this time so as to pray for it therefore Jesus intends by the glory which he had with the Father before the world was the glory which the Father had given him in his decree before the world was but he had it not yet in possession So Paul speaks of the grace which was given us in Christ Jesus before the world began 2 Tim. 1.9 before they had any actual Being which should come unto them and be brought unto them at the revelation of Jesus Christ See 1 Pet. 1.10 13. And the Evangelist tells us expresly Joh. 7.39 Jesus was not yet glorified But it 's evident enough that G.F. means by his phrase to possess his Reader with an opinion that that which he calls Christ which is not Jesus the Son of man was actually glorified before the world began And this brings to my mind another phrase of his which he useth diverse times 8. at least as if it were Scripture but is so far from being Scripture that it will be very difficult for any man to make less than a gross absurdity of it And therefore I can scarce get leave of my self to refer it to any phrase of holy Writ 9. It runs thus p. 66. and so to the word Christ Jesus him by whom the world was made before it was made Strange that the world should be made before it was made I would fain know of him what that world was which was made before it was made but I despair of Information But what can you or any man that has not abandon'd both his understanding and sence say in vindication of this Prophet Can you match this saying in the most impertinent Author Papist or Protestant 10. A Tenth Scripture is that of Jude vers 10. and 19. But what they know naturally as brute beasts in those things they corrupt themselves The 19. v. thus These be they that separate themselves sensual having not the spirit But how doth our George read it p. 2. and 196. And the Apostle saith What they knew who are separate from the spirit they knew naturally as brute beasts Jud. 10.19 Judge now whether Jude say as he saith But what 's the difference in sence Jude speaks of notoriously ungodly men who corrupted themselves in natural things as Sodom and Gomorrah G.F. speaks of all men whatsoever besides those that are inspired Jude saith these men separate themselves sensual having not the Spirit and G. saith They are separate from the spirit and they that are such what they know they know naturally as bruit beasts But what may be the design in rendring it thus you may see he opposes this Text to his Adversary asserting that there is an infallible Judgment which may be made from the Scripture without the spirit and this Text would not serve his purpose without thus corrupting it Besides he cannot indure that men should be said to know by nature any thing that 's good therefore he takes this course to disparage all such knowledge But you may remember that I am not bound to give a reason why he perverts a Text I am only to show you that he doth so 11. Next I bring you to Rom. 2.15 which he is pleased to cite the passage is this in his Book p. II. Priest The Scripture plainly denies that conscience can justify though it may condemn Answ Which is contrary to plain Scripture where the Apostle saith Rom. 2.15 Their consciences either accusing or excusing Who would think that G. Fox should have either so little wit or conscience as to write in this manner for the Scripture words are these their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another The truth is G. Fox was willing to have this works of accusing and excusing attributed to the light and therefore he saith by and by And the light condemns which you call conscience but because it served his turn to attribute it to conscience he did Besides the Quakers used to say they were out of the thoughts and the imaginations and upon that account it was not fit for him to recite the Scripture right sure I am he doth it wrong 12. Let us see now what he saith of the Apostle James for it would be strange if he should scape without abuse p. 2. He makes the Priest say He that can bridle his tongue is not a perfect man Answ Which is contrary to the Apostle James who saith he is and so thou art out of James's Doctrine But where James saith so I am to seek if he cannot produce it he belies the Apostle He saith indeed Ch. 3.2 in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body It may be questioned whether every man that can bridle his tongue doth also not offend in word The same Apostle saith Ch. 1.26 If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart this man's religion is vain But I dare not say that every one that offends in word his religion is vain 13. G. Fox answers his Adversary thus p. 9. Corrected by the Apostle who saith he works all in us and for us I do not remember where the Apostle hath those words I doubt G. Fox is fallible and herein mistaken I 'le count him so till
I can find them And I must say the like of that passage of his p. 15. Priest There is nothing in man to be spoken to but man Answ How then ministred the Apostle to the spirit I cannot find where the Apostle is said to minister to the spirit 14. The next I will note is in p. 9. thus Priest The Quakers are deceived because they say Christ is within them kept down by something within them Ans Corrected by the Apostle who saith to the Saints Christ is in you the hope of glory and he was prest down as a Cart with sheaves It 's manifest that Christ is the Antecedent to He but where is that spoken of Christ The Prophet Amos not the Apostle saith in the name of the Lord Ch. 2. v. 13. Behold I am pressed under you as a cart is pressed that is full of sheaves But it is referred to the Lord or Jehovah that brought them out of the land of Egypt v. 10. and not to Christ But our Prophet George will not allow the Father and the Son to be distinct but all one See p. 99. therefore frequently referrs that to Christ which is spoken only of God the Father 15. So he doth with that Text 1 Cor. 15.28 which he doth us the favour to cite Chap. and verse and to put the words in Scripture Character too for thus he saith p. 343. The promise is to the seed the seed is Christ Christ all and in all 1 Cor. 15.28 He 's very unhappy both in reciting words and Texts for the Apostle saith thus And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God not Christ may be all in all He could not have done a greater Injury to the Holy Spirit 's words than thus to put Christ for God for it mades them altogether absurd but whither will not the love of a false opinion drive men 16. Thus where the Scripture saith and the word was God G.F. saith p. 350. and 61. God is the word Jo. 1.1 I would gladly know of you my friends Whether the infallible spirit that leads G.F. into all truth doth not also bring things to his remembrance if it did at the time he wrote this then he sailed through wilful disobedience if it did not then G. F. is not infallible for here either his memory or his will fail'd him And this he is chargeable with though we should suppose there were no difference in the sence but I conceive there is a difference for though the Scripture saith And the word was made or was flesh yet no considerate man will say Flesh is the word neither is it in it self true 17. It seems to proceed from the same bitter root in him that he perverts the sence by so cutting short that Scripture Rom. 1.16 saying p. 160. And immortality not come to the light through the power of God which is the Gospel And p. 4. And the Apostle saith It the Gospel is the power of God whereas the Apostle saith indeed I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth c. which is far another thing than to say simply The Gospel is the power of God for what may not a man make of Scripture if he will take to himself this kind of license Then may we say of the like phrase 1 Cor. 1.18 The preaching of the cross is foolishness and foolishness is the power of God for the preaching of the cross is both 18. And if it had not been for the confounding of the person of the Son with the Father I see no reason why he should say p. 119. His father and he is greater then all For Christ saith Joh 10.29 My Father which gave them me speaking of the sheep is greater then all What would you say of your Adversary that should deal thus with your writings as G. Fox deals with Holy Scriptures 19. And he that dares thus to add and insert another person into the Text as he hath done in that now named what marvel is it that he adds the name of a person at all adventures whether it be right or wrong Thus doth he p. 134. and so deny Christ the Lord that bought them He had heard it's like formerly that Text 2 Pet. 2.1 so render'd by some or other and therefore it must be so though Peter saith only denying the Lord that bought them which may agree as well to God the Father as to Christ his Son 20. The two last Scriptures we noted we found addition in them here we have substraction which thought it might be pardon'd in another man that appears not to have any design in it or that condemneth not severely the like in others yet in him it cannot If he will quote Scripture why not as it lies plainly especially when brevity doth not constrain him to do otherwise Thus when he saith p. 165 Christ is come to whom every knee must how and tongue confess to the glory of God why doth he neither add the father to the term God nor insert that Jesus Christ is Lord as the Apostle doth both for he saith And that every tongue should confess that Jesus Christ is Lord to the glory of God the Father But how the truth of this Scripture can consist with their Doctrine that say the Father and the Son are all one I cannot conceive 21. The 21 th Scripture which he hath notoriously and impudently added to is that in John Ch. 15. v. 25. which according to John runs thus But when the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testify of me But according to George thus Christ saith he is in the Father and the Father is in him and he will send them the spirit of truth the Comforter that proceeds from the Father and the Son Now that it may appear most evidently that he quotes this as Scripture and Christ's own words I will produce a passage out of the Epistle to G. Whitehead's Divinity of Christ subscrib'd by G.F. John Stubbs where he useth the words in the letter of Scripture saying also The Scripture saith and challengeth his adversaries to give him Scripture in plain words Thus it is read But we do charge Danson and his Brethren to make this good by Scripture in plain words For the Scripture saith The Father is in the Son and the Son is in the Father the holy Ghost proceeds from them I beseech you friends consider what spirit lead G. F. when he wrote these words What! Call and clamour upon his Antagonist for Scripture in plain words and then pretend to give Reader Scripture falsify it Can you produce an Author that ever wrote so inconsiderately If this be not a plain addition to the words of Christ I pray
tell me what is It is now saith Daille of the right use of the Fathers the space of some Ages past since the Eastern Church accused the Western of having added Pilióque and the Son in the Article of the Nicene Creed touching the procession of the Holy Ghost But the Pope and his Council were never so impudent as to make that addition to the Scripture as G. Fox hath done See how upon occasion of an Inference not asserting it to be the words of Scripture G. Whitehead pronounceth the curse upon his Adversary John Newman Christ ascended c. p. 21 22. J. N. from Rev. 1.7 Those that pierced him in his body of flesh shall see that body visibly come again G. W.'s Answ These are not the words of Scripture but added although to add or diminish be forbidden under a penalty Rev. 22.18 19. Yet this mans presumption leads him to incur that What would G. W. have said to him if he had done a G. Fox has done Well! there is a righteous God that judgeth the heart and tryeth the reins and is no respecter of persons It 's true he doth not quote the Ch. and verse but more to blame he for if he had we could soon have seen his forgery whereas now perhaps not one of a Thousand that has read his Book has discovere it Or if he can tell us where those words of his are to be found in Scripture he shall escape the Curse for addition to it till then it lies upon him 22. The 22 th instance of his negligence and fallibility in quoting Scripture may be that place p. 71. of his Book where he saith and Paul declares himself take Paul's own words not of Man nor by man but by the will of God now this citation might have passed currant for Scripture though it 's no where found in this form for all I know but that he so confidently calls them Paul's own words which is false if they be not found together and not only apart 23. The 23 th this p. 68. speaking of the Churches or Temples wherein God is worshipped by some saith he Is God worshipped in Temples made with hands Is not be worshipped in the spirit and in the truth the different letter wherein he puts it intimates that he would have us take it for Scripture and there are some words like his in Joh. 4. and Acts 17. but in neither of those places are either the same words or the same sence but it 's sufficient against him that there are not the same words 24. The 24 th Scripture perverted is Joh. 7.38 He that believeth on me saith Christ as the Scripture hath said out of his belly shalt flow rivers of living water where his belly is plainly spoken of him that believeth but G. Fox applies it to the light Christ saying p. 130. and believing in the light Christ out of whose belly flowed rivers of living mater The light the light must be magnified by G. F. and the Scripture must be wrested to that purpose come on it what will 25. The 25 th instance of his fallibility or deceitfulness in the use of Scripture is taken from p. 27. where he makes the Priest say A true Church is guilty of Injury G. F. Answ Contrary to the Scriptures where the Apostle saith the Church is the pillar ground of truth without spot or wrinkle or blemish or any such thing The Apostle saith indeed Eph. 5.25 27 Christ also loved the Church and gave himself for it that he might present it to himself a glorious Church not having spot or wrinkle or any such thing He saith That it might and should not that it is as our G. reperesents it 26. So he abuseth us with a defective quotation of the 30 th verse of the same Eph. 5. which he has both in the 11. and 12 th pages in the same manner as in divers other places The 11 p. thus Priest They are no Christians that doth not hold Christ absent from his Church but Antichrists By the way I believe he wrongs his Adversaries in making them speak bad English Answ Which is contrary to the Scriptures which say they are flesh of his flesh and bone of his bone and they are as nigh together as husband and wife But the Apostle thus For we are members of his body of his flesh and of his bones If he had not left out the former clause we are members of his body the latter clause which he takes would not so well have served his purpose and also have been more easily understood for we know it 's ordinary for a member of a Body or for the head it self of a Body which is an assembly as the word Ecclesia here rendered Church signifies to be in one Countrey when the Body or Society is at a far distance in another But this was not so discoverable in the Allegory of flesh and bones alone 27. The 27 th place shall show that our Author's memofulness or negligence as fallible rather more fallible than that of other men which is a great reflection upon his infallible spirit Thus p. 152. he saith And the Apostle said the deep things of God was revealed by the spirit of God It 's a small matter with him to make the Apostle speak bad English But the Apostle speaketh neither so nor so but God hath revealed them unto us by his spirit for the spirit searcheth all things yea the deep things of God 1 Cor. 2.10 And v. 11. the Apostle saith But the natural man receiveth not the things of the spirit of God but G. Fox thus p. 39. The natural man receiveth not the things that be of God he leaves out spirit though for ought he knows there may be a vast difference between the things of God and the things of the spirit of God as there is a vast difference between blasphemy against God which may be forgiven and the blasphemy against the Holy Ghost which shall not be forgiven unto men Mat. 12.31 28. And if G. F. were a man capable either of rendring or understanding reason I would aske him why in using those words of Paul Rom. 14.9 he puts in the term God in stead of Lord for thus he saith p. 99. who Christ both died rose again that he might be God both of the dead and the living But the Apostle saith For to this end Christ both died and rose and revived that he might be Lord both of the dead and living So p. 17. Let the word of God dwell in you richly The Apostle hath Christ Col. 3.16 But this savours of his willingness to have no distinction between God and Christ For he saith p. 142. Christ is not distinct from the Father 29. And p. 160. by the Character he writes in he gives us these words for Seripture and so who is in Christ is a new creature And old things pass away But the A postle saith 2 Cor. 5.17 Therefore if any
bodies and estates but also to their souls and eternal estates affirm that to be true which to your own eyes is manifestly false or that to be false which is true then he is what I have said But G.F. doth so oftener than once twice or thrice Again if G.F. doth bely not an ordinary person a mortal man or Prince but God Almighty our Lord Jesus and the Holy Ghost then he is much more guilty Moreover if he deal thus not only through sloth or pride or carelesness but also through design and purpose then he is an Impostor with a witness Lastly if he doth that which he judges and condemns in others and much more than that then he is much more guilty of that condemnation Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things Rom. 2.1 I suppose you will not require it of me to bring proof that George Fox prosesseth himself and is esteem'd by you for a Prophet seeing your principle doth not allow any to be of the ministery but him or her that hath an immediate revelation or a Prophet besides Solomon Eccles no mean man has born so great a testimony to him that even John Penniman has impeacht it of Blasphemy And G. Fox himself in his Book intituled The great Mystery of the great Whore which I shall animadvert upon saith p. 82. How can ye be ministers of the spirit and not the Letter if ye be not infallible And how can they but delude people that are not infallible c p. 72. And again Is it not blasphemy for you to speak and preach sure there is the same reason of writing that which ye have not received from heaven Here we see we are to expect nothing from George Fox but what is infallible otherwise he is a Deceiver and a Blasphemer And that we may be confident he will not impose upon us as others do he tells us p. 50. of that Book You run into all Absurdities that give your meaning to Scriptures Will not this man be far from falsifying Scripture who will not so much as give his meaning to them We shall see that afterward But first I must shew you how severe he is in taking notice of his Adversaries misciting or defective citing of Scripture For misciting Scripture see p. 7. Where he brings in his Adversary saying Whosoever saith he hath no sin deceives himself and he saith He perverteth the Scripture of John He wrongs Johns words and puts He for We. I know not whether this change makes any alteration in the sence but it 's fit we should be exact in these matters He charges his Adversary with perverting the Scripture upon the same account p. 37. and how often besides I know not Nay so wonderfully punctual is he in the citing of Scripture that he will not have the pronoun Ye expressed where of necessity it must be understood Seep 188. And Christ did not say destroy ye this Temple thou perverts his words Methinks he is more nice than wise at this turn Now for defective citations see p. 75. and 29. They are both to the same purpose He cites the Priests saying And the Holy Scripture is able to make men wise unto salvation He answers among other things That ever the ministers of Newcastle should say that the Scriptures are able to make men wise unto salvation and leave out faith It is to be acknowledged a defective citation but in the mean time that I may note it by the way neither doth the putting in of Faith make it full except he add also which is in Christ Jesus See 2 Tim. 3.15 For there may be faith which is not in Christ hence Christ saith Joh. 14.1 Ye believe in God believe also in me But George did not care for that Again under the head of Scriptures corrupted by the Translators he reckons Rom. 1.19 where In the Greek Lat. Eng. Copies saith he it is speaking of the Gentiles that which is known of God is manifest in them or made known in them though some dare say and do say among them The like corruption he finds in 11 Cor. 2.6 We speak wisdom among them that are perfect in the Greek saith he it is in them that are perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet it 's doubful whether that is good English though it is good Greek He might have spar'd the Translators such a small fault but indeed among about 22. places of Scripture there vindicated by this Grecian with whom nothing is more common than false English construction and oftentimes non-sence from the Translators corruption 12 or 13. of them depend upon the rendring of this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in But this observation tended to the credit of their beloved Doctrine of The light within Once more for the credit of right citing Scripture In p. 64. he corrects his Adversary for not speaking proper like Scripture And saith he there is a proof to thee that the Quakers are sent of God who speak to thee of the Scriptures right as they are I hope then he will give us leave to conclude they are not sent of God if it be apparent they do otherwise And now to the trial 1. The first Scripture which I shall pitch upon as misrecited in his language perverted and corrupted shall be that in Joh. 1.9 the very foundation of all his Doctrine which he repeats to nauseating often times Thrice sometimes Four times in one paragraph Thrice he has it or a great part of it in 8. lines p. 21. And he cites it almost as often wrong as right The Scripture runs thus in our Translation That was the true light which lighteth every man that cometh into the world In the Greek it is coming not that cometh and so if may refer to light as well as to man but George Fox p. 9. hath it thus And John said Every man that cometh into the world is enlightned And p. 10. which every man that cometh into the world being enlightned that through it he might believe And p. 24. which every man that cometh into the world is enlightned withal See also p. 11.15 with 20 or 40 more But now has he observed that exactness which he requires in others may there be no difference between lighteth and enlightneth and must every man of necessity be enlightned because the light lighteth him If there were no difference yet he is faulty according to his own law for he has changed both the phrase and the tense or time But there is great difference in that case for example in another word Rom. 2.4 non knowing that the goodness of God leadeth thee to repentance but we cannot say that impenitent hearts of whom the Apostle speaks are led to repentance for God is said sometimes to do that which is not effected because he doth all that is fit on his part for the
man be in Christ he is a new creature old things are past away behold all things are become new The Apostle speaks of the new creation as a thing done G. F. as a thing a doing and not done for that agreed better with his design in tha place 30. But we have not yet done with the 2 nd Epistle to the Corinthians where Ch. 2. v. 16. the Apostle saith To the one that perish we are the Savour of death unto death and to the other the saved the Savour of life unto life But G. F. I suppose as he had heard it sometimes from some Priest applies it to the word thus For the word it self is immediate for it is the Savour of death to the death and of life to the life Thus when it is for the honour of his phrase the word must be put for the Apostles and Preachers of it 31. The Apostle Paul 2 Tim. 3. prophesying of the wicked ones that should come in the last dayes saith p. 6. of this sort are they which creeps into houses and lead captive silly women laden with sins led away with divers lusts ever learning and never able to come to the knowledge of the truth But G. F. that he may lay load upon all those Preachers that are not Quakers saith of suoh as have got the good wonds c. who are reprobates concerning the faith which crept into houses before the Apostles decease which have kept people always learning but never able to come to the know ledge of the truth led away with dibers lusts Now the Apostle doth not attribute to these false Teachers which yet were bad enough that they kept people always learning c. but they led captive such as were so He should give him without wrong to the holy spirit in the holy Apostle 32. And that our Prophet G. may seem to have some colour for disparaging the other Ministers upon the account of their humance learning he saith p. 70. So all your tools ye have wrought withal since the Apostasy hath been taken out of the stops of humane learning which is earthly this proves ye are Apostates and the spirits gone out into the world And Luke saith the tongues of the Hebrew Greek and Latine was set up a top of Christ by Pitale who crucified him But where Luke saith so he leaves us to ghess I have found indeed that Luke saith Ch. 23.38 And a super scription also was written over him in letters of Greek and Latine and Hebrew but I could never yet find Luke saying The tongues of the Hebrew Greek and Latine was set up a top of Christ This came out of George's own brain that is not over fraught with those tongues I dare warrant you but yet he will undertake to correct the Translatours and he never doth it with greater advantage than in the rendering of that passage of the Apostle to the. 33. Colossians Ch. 1. v. 23. which we read thus If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature which is under heaven The use of this last clause in G. Fox is this p. 41. Priest He dare boldly assert that the Gospel is not first made known by the seeing within but by hearing tidings without c. G. Fox's Answ Contrary to that which they call their original which saith the Gospel is preached in every creature That which is to my purpose chiefly is that puts is for was that it may be accommodate to his Doctrine of the Gospel in these days and all days of the world preached within them that never heard or saw a tittle of the Gospel either by word or writing Thus when our Lord said unto his Disciples Mar. 16.15 Go ye into all the world and preach the Gospel to every creature in is not there he bade them do that which was done already and was always done ever since there were men in the world And them it would have been hand for the Apostle Paul to preach the Gospel not where Christ was named Rom. 15.20 It seems G. F's Gospel of Christ is preached where Christ is not named This excellent use doth G. Fox make of his skill in the Orginal as they call it But more of that afterward 34. But is it not pretty that whil'st G. F. charges the Translators with corrupting the Scripture because they render en to in English and sometimes with or among that yet himself when they have translated it in should change it into within as he chang'd it into with which I observed before upon Eph. 2. Thus p. 105. Now the Scriptures cannot lead into all truth but it testifies of that that doth so And if Christ be not within people they are reprobates The Apostle and the Translators say know you not your own selves how that Jesus Christ is in you except ye be reprobates 2. Cor. 15.5 But G. thinks he may boldly and to the Scripture when he doth not alter the sence though he reproves it very sharply in others As if in you could admit of no other sence but within you Let us see then whether the words of Christ will always admit that sence Mat. 20.26 27. But it shall not be so within you but whosoever will be great within you let him be your minister and whosoever will be chief within you let him be your servant Here if G. please to consult that which they call the Greek he will sind it en by min in you and then we must read it as I have done And is not that excellent sence let the impartial judge The like fault is G. F. guilty of in relation to 1 Joh. 2.27 where the Apostle speaketh of the anointing which abideth in you but G. p. 79. the Apostles brought the Saints then to the anointing within them and a little below in the same page no one knows the eye of the soul but who comes to the light within 35. But that charge will not lye against him for the term within in Luke 17.21 because he finds it in the Text but it 's rare with him to use any Text and not abuse it therefore in stead of The kingdom of God as it is in the Text he makes it go for the kingdom of heaven p. 64. But that 's a small matter and might be passed by but he will not leave it so for his Adversaries do often press him with the many Scriptures which speak of Christ's being in Heaven and consequently absent from the Saints on earth as far as heaven is from earth this Text now must be press'd for his service at this turn and must prove that Heaven is within men Therefore he said p. 101. And the Scriptures doth witness heaven within Is not this fair dealing first to change the Kingdom of God into he Kingdom of heaven and then to leave out Kingdom too and put Heaven for the