SOME QUERIES Proposed to the Monethly Meeting of the Quakers at ABERDEEN the sixth Day of June 1700. By ROBERT SANDILANDS With their ANSWERS thereto together with some Remarks thereupon Published by Authority To which is Prefixed a Letter from GEORGE KEITH sent to the Quakers in ABERDEEN Containing a very serious and Christian Expostulation with his Old Friends c. Gal. 4. 16. Am I therefore become Your Enemy because I tell You the Truth ABERDEEN Printed by IOHN FORBES Printer to the CITY and UNIVERSITY To the Right Honourable THOMAS MITCHEL Lord Provost Bailies ALEXANDER RAGG ALEXANDER FORBES ALEXANDER KER ALEXANDER PATON IOHN LESLIE Dean of Gild WILLIAM CROWDEN Thesaurer And to the rest of the Honourable Council of the City of ABERDEEN RIGHT HONOURABLE THE Hereditary Tyes I am under to the City of Aberdeen of which my Father was Recorder several years wherein many of my Friends Live and some whereof have been Honoured with the most eminent Posts in the Magistracy and of which I my self am a Native and Burger are so strong that they need no new motives to raise and preserve in me the greatest Honour and the most sincere Love for the Place And ye who are the present worthy Governours hereof have surpriz'd me with such new favours and Personal Obligations since my last Return to your City that nothing but a publick acknowledgment can secure me against the Reproach of Ingratitude Those Shelves on which I and many well designing but seduced Christians had Shipwrack'd the true Faith could not be sufficiently guarded against nor those who are already fallen into fatal delusions recovered and restored otherwayes then by exposing to the impartial view of the World the gross and vile Errours that ly couched under the mask of Divine Illuminations and the palpable Contradictions that are maintained by different parties of that Society which pretends to be guided and influenced in every point by the unerring Spirit of Infinite Wisdom And as Love to Christianity and Charity to the Souls of others has induced me first to Propose and then to publish the following Queries and Remarks so I cannot in Justice conceal your Forwardness and Zeal to Countenance and encourage me in vindication of the Truth and to allow what ever might be of use to me in defence of the Truth which I have endeavoured to doe with the greatest simplicity And that GOD may strengthen you and raise up others to be valiant for Truth and Holiness shall ever be the hearty Prayer of Right Honourable Your Most Obliged and Obedient Servant ROBERT SANDILANDS To the Christian Reader SEEing it hath graciously pleased Almighty GOD in his Infinite Mercy to discover to me as well as many more in England who for sometime had lived in communion with the People called Quakers those many gross Errours that were maintained in Print by their Chief Teachers which nevertheless I my self never owned but alwayes sincerely believed the most necessary fundamental Truths of Christianity profest in common by all PROTESTANTS though I must confess I was so far misled as to believe that more stress was to be laid on the Light within then on Faith in an outward Crucified JESUS c. I therefore judged my self bound in Conscience not only to separat from them but also to return to this my Native Countrey where I first joined with them and there give a publick Testimony to the Truth and endeavour in the Strength of the LORD to satisfie my old Friends and Relations that as I erred through ignorance and unbelief never knowing nor being any way perswaded till of late that such gross Errours were owned by them which if I had in the least suspected I think I should never have been prevailed with to have joined with them So I hope that the Quakers both here and else where who are sincere and honest hearted when they are made sensible of and discover the same which they may doe by impartially searching as I have done their own authentick writtings shall be of one mind with me and with me also obtain mercy so as to have reason to magnifie the Infinite Goodness and Love of GOD in CHRIST JESUS our LORD Of this I conceive the more hopes since I got the Answers of the Principal Quakers of the last Monethly Meeting at Aberdeen given to some Queries proposed by me at that Meeting both which together with some Remarks on their said Answers are here Printed by Authority of the Magistrats of Aberdeen and at the desire of some of them as well as the intreaty of my Friends in this place I have been induced to make a short Narrative of what passed before the giving in or Answering the said Queries Soon after my arrival at Aberdeen I had occasion to meet with some of the Quakers whom I discoursed and more particularly A. Jaffray their chief Teacher in this place and in our Conferences together I mention'd some gross passages in W. Penn's Books c. But he being dissatisfied proposed that himself and I with some friends of each side should meet and after these Books were produced it might be seen whether such palpable and gross Errours were vouched in them yea or not Having so soon as possible I could got some of them I wrot to the said A. J. desiring to know when we should meet in answer to which he sent me a very passionat and indiscreet Letter intirely declining the Meeting though he himself first proposed the same and therein acquainted me if I had any thing to say against them I should give it in Write or Print I therefore went to their Monethly Meeting where Alexander Forbes of Craigie and Alexander Patton of Kinnaldie Bailies in Aberdeen with a great many more Persons of good Note were present and there after some short discourse I read the Queries as they are here Printed of which I left a signed Copie with the Quakers and gave another to Bailie Paton to which after some time I at length obtained the Answers which I have hereafter subjoined And that it may appear how groundlesly they lay claim to the immediat and infallible illuminations of the Spirit of GOD which is in all times places and persons the same without contradiction or variation I have annexed some Quotations out of their most approved Writters which most plainly contradict the Doctrine now seemingly owned by A. J. and his Friends These passages I have here adduced are not to be looked upon as the opinions of private Authors among the Quakers but as the Doctrine and Principles maintained by the whole Body of that people in England For their Books are not allowed to be Printed or Re-Printed till first they are approved off by the second days Meeting at London and all such Books so approved off are by an order among them transmitted to other Monethly or Quarterly Meetings c. and there is none that I have made use of have ever been rejected or publickly disapproved by them so far
as I know One thing more I must say which is that as it is well known to divers in this place that no outward prospect ever mov'd me to leave the Protestant Religion and join with the Quakers so I can say in the sight of Almighty GOD and in the sincerity of my heart that no Worldly interest induced me now to leave their communion but plain conviction and full perswasion of those many gross and pernicious Heresies which were very clearly discovered to me in their Writtings And as I am convinced that many sober and serious Persons among them do not believe or somuch as imagine that such unchristian Doctrines were ever broached or mantained by their chief Ieachers so I heartily pray that the LORD would enlighten their minds that they may both discover and acknowledge their Errours and abhore them as much as I do GEORGE KEITH'S Letter My Old Friends Andrew Jaffray Iohn Robertson Robert Gordon Iohn Forbes of Achortes c. HAving the occasion of the Bearer I thought fit to send you my fourth Narrative and another late Book of mine called the Deism of William Penn c which I desire you to read impartially and without prejudice I hope ye will not be so strait as not to read them for as ever I could and did very freely read the Books of any against me so I still can and do readily read them The said Narrative as to the truth of the Quotations is attested by men of Credit and beside I suppose many of the Books that I have quoted in the same ye may have by you and some others ye may easily procure whereby to find whether my Quotations be true and just and if you find them so to be I hope you will calmly and seriously consider them and Compare them with the Holy Scriptures which I beseech you more diligently to search with earnest Prayer to God Almigty that he would give you a good understanding by His Divine Illumination by which you will see that the chief Teachers of the Quakers whom both Ye and I have in our Ignorance owned for true Teachers have Taught very false Doctrines contradicting the Holy Scriptures in diverse of the great fundamentals of Christianity I shall not here expostulat with You for your unkindness to me Uncharitableness and rash Judgement against me in your Letters and Papers sent up here to London against me some Yeasr ago But my Prayer is to God both for You and others thereaway that he may give You a better Understanding and make You more Charitable in Judgement both to me and others and more humble in Your own Conceits I freely own with sorrow and deep Repentance that I have been injurious to You and others thereaway not in any Wordly matter but while I was with You and in my ignorant Zeal thinking that I did God good Service that I was any wayes instrumental to mislead and misinform You and turn You out of the way in any of the least Principle or Practice of Christian Religion For this I acknowledge that I am a great Debtor to You and would willingly make restitution and be at as great and greater Pains to undeceive You and bring You out of the Mire as ever I was to lead You into it but if You refuse my offer God I doubt not will forgive me and not lay it to my Charge and the Sin will ly at your Door I hope I can say as Paul said I have obtained Mercy because I did it ignorantly The main things wherein I Charge my self to have misinformed You and any others either by my Words or Books are in leading You into great Unchatitableneâ—s towards all other Protestant Societies and into too high an Esteem of the People called Quakers and their Leaders and Teachers and Way of Practice in diverse things both Religious and Civil and more especially to the rejecting of the Holy Institutions of our Blessed Lord of Baptism and the Supper and setting up Humane Institutions in room of them as George Fox his orders of Womens Meetings and Government in Church Affairs the Condemning all other Protestant Teachers though more sound in Faith and of more Religious Practices and Professors of Christianity as Priests of Baal and Worshippers of Baal crying out against their Congregations for their Mixtures Whereas alas there has been all along a greater Mixture among the People called Quakers both as to Unsoundness of Doctrine and Practices Ye Your selves know how little God is Worshipped with Prayer and Thanksgiving in the Families of the Quakers generally very few excepted excusing all by pretence of mental and inward Prayer and want of Divine Motions to carry them forth in external Acts of Worship So that to my certain knowledge possibly to Yours also too many high Pretenders to Spirituality among the People called Quakers who are Masters of Families and have Wives and Children and Servants yet rarely Bow their bodily Knees to God in their Families And Set-times of Prayer and Thanksgiving either for the Closet or Family Worship have been generally laid aside These are the Chief Things for which I have blamed my self in being instrumental in former Times to have misinformed you though I think all along I was generally more Charitable in Judgement towards many others of other Societies then many were or now are among the People called Quakers But it 's a great Comfort to me that upon a strict Examination of my former Perswasions and Principles as extant in my former Books for which I think I can appeal to You as well as what I have declared among You I was never guilty of that Horrid Unbelief and Antichristian Errors and Heresies contradicting the chief Fundamentals of Christianity that I have found the Chief English Teachers among the Quakers guilty of I desire to Bless God my Preserver who all along hath Preserved me sound in the Faith as touching all the twelve Articles of that called the Apostles-Creed the God Head and Man hood of Our Blessed Lord JESUS CHRIST His Person and Offices For which I desire You to Read and Consider the Answer given by me and my dear and Worthy Friend Alexander Jaffray now with God to the thirty Questions sent to him by Bishop Scougal if that Worthy Man had Lived to this Day in the Body I Question not but he would have been a Strength to me in my Opposition to those Vile Errors held by the English Leaders among the Quakers Viz. G. F. G. W. F. B. and many others I hoped also that ye had been better Principled against these vile Errors and that in good Measure by Means of my Labour among You. So that it was no small Surprise to me to find you join in a Combination against me with my Adversaries here as you know ye and Your Friends generally did soon after my Arrival into England from America Your pretence then was that ye could not believe that Friends either in America or England were guilty of the
of Life the word that is nigh in the Heart and in the Mouth but the Letter of the Scripture is outward of it self a dead thing a meer declaration of good things but not the things themselves therefore it nor is nor can be the Chief or Principal RULE of Christians But least any should mistake him and think that tho he owned them not to be the principal Rule yet at least he acknowledged them to be a RULE he immediatly adds § 3 That which is given to Christians for a RULE and Guide must needs be so full as it may clearly and distinctly Guide and Order them in all things and occurrences that may fall out But the Scriptures are not such as he instanceth in several particulars therefore the Scriptures cannot be a RULE to them And as they are not a RULE so nor the Rule as he sayeth in another place As for CHRIST and his Apostles using the Scriptures for convincing of their Opposers so do we and yet this proves not that either he or we judge them pag. 15. near the end to be the Rule whereby to try all things and Spirits c. The Reader may plainly observe the great inconsistency betwixt what R. B. says and what Andrew Jaffray and his Friends say They affirm the Scriptures to be an RULE an Infallible RULE and an Infallible RULE of Faith and Life in which they are very orthodox and I must in Charity believe that in so farr are our Modern Quakers Reformed and very justly laid aside their former Doctrine Which is yet more plainly and explicitly delivered by William Penn in his Appendix to the Christian Quaker for after endeavouring to prove that the Scriptures were never the General RULE he at last by way of Objection says Pag 136 But is not the Scripture the RULE of our Day he answers if the RULE then the general RULE for pag 137. whatsoever is the RULE of Faith and Life excludeth all other from being general they being but particular in respect of it self therefore not the RULE of Faith and Life but besides their not being general I have several Reasons to oâ—ter and he brings no less then nine or ten Reasons why they cannot be the Rule of Faith and Life See George Keith's Book called the Deism of William Penn c. Wherein there is a full examination and confutation of William Penns Discourse of the General RULE of Faith and Practice and Judge of Contraversie Printed Anno 1699. Observe also what is said in one of their Books called the Quakers Refuge p. 17. Whether the first Penman of the Scriptures was Moses or Hermes or whether both these are one or whether there are not many Words contained in the Scriptures which were not spoken by INSPIRATION of the Holy Spirit And in a Book called Truths Defence by G. F. and R. H. p. 2d You may as well Condemn the Scriptures to the Fire as our Queries Q. 2. Whether the Light within be sufficient of it self to Salvation without any thing else A. Unto such as are under a moral impossibility of coming to the knowledge of the Incarnation Life Miracles Crucifiction Death Resurrection and Ascension of our Lord JESUS ' CHRIST the Light wherewith he inlighteneth every Man coming into the World is sufficient to Salvation Ioh. 1. 9. Tit. 2. 11. But where the outward knowledge of the Scriptures is attainable or the outward History of our Saviour it is altogether damnable not to believe the same R. This Answer to the second Querie is in my opinion no Answer at all but a down right shifting the Question which hath no respect to such as are under a moral impossibility of knowing the Life Death Miracles c. of our Blessed Lord JESUS CHRIST but to such as have the means of knowing them and tho to such it be certainly Damnable not to believe them yet that tells us not whither the Light within be of its self sufficient to Salvation without any thing else yea or not and therefore I must again intreat that they may be pleased Candidly and sincerely to give a plain and direct Answer to the Querie and this I have the more reason to demand because Robert Barclay of Urie at the first giving in of their Answers being â—ressed to declare whether to such as have the means of knowing the Life Death Miracles c. of the Holy JESUS the Light within was of it self sufficient to Salvation He answered negatively that it was not and carried away the Answers to have that insert as thier Answer to the Querie which after all was not done From whence it appears that either they are not agreed amongst themselves about the resolution of this Querie and so shift the Answering it Or else that they are afraid to own the Truth plainly least thereby they contradict their Antient Friends And particularly George Whitehood who plainly asserts in his Antidote p. 28. That the Quakers are offended with G. K. for saying the Light within is not sufficient to Salvation without something else The which Proposition seing he blames as false he must hold the Contradictory to be true that the light within is sufficient to Salvation without any thing else Yea G. W. hath granted in his Antidote p. 28. that CHRIST as outwardly Considered is that something else which G. K. means And W. P. in his appendix to the Christian Quakers pag. 158. plainly affirms that the belief of the History of CHRIST's Birth Death c. is none of the absolute necessaries to our Salvation And in his Quakerism a new Nickname c. He saveth That Faith in the History of CHRIST's outward pag. 6 manifestation is a deadly poyson these latter Ages has been infected with and he sayes also in his Rejoynder to I. Faâ—do that CHRIST in the Gentiles is a greater mistery then CHRIST as he was made manifest in the Flesh it is strange that should be counted most misterious which was the introduction to the mistery and these transactions counted most difficult that were by the Divine Wisdom of GOD ordained as so many facil representations of what was to be accomplished in Man it is to leâ—en if not totally exclude the true mistery of Godliness which is CHRIST manifested in his Children their hope of Glory p. 335 Like to this is his saying in his Preface to the Collection of Robert Barclays Book ' s. O Reader sayeth he great is the mistery of Godliness and if the Apostle said it of the manifestation pag. 36. of the Son of GOD in the Flesh if that be a mistery and if a mistery it is not to be spelled out but by the revelation of the Spirit how much more is the See also His Christi an Quaker pag. 12. work of Regeneration a mistery that is wholly inward and spiritual Q. 3. Whether the Holy Three the FATHER SON and HOLY GHOST that bear record in Heaven be not threedistinct Persons of one
12. R. This Answer the Reader may be pleased to compare with the Quotations in the Remarks on the 10 and 12. Answers Q. 14 Did not the LORD JESUS CHRIST by his most perfect obedience and sacrifice of himself which he offered up unto GOD fully satisfy the Justice of his FATHER and so pay the Ransom for the sins of Mankind Q. 15. Did CHRIST suffer the punishment due for the sins of fallen Man and did he make full payment in mans stead for the debt contracted by sin A. To both which last Queries we answer that we believe that the LORD JESUS CHRIST did freely offer himself an acceptable Sacrifice for the sins of Mankind and that the FATHER of his great mercy accepted of that Sacrifice as a sufficient expiation for the sins of the whole World as in these Scriptures 1 Pet. 1. 19. 1 Pet. 2. 24. 1 Pet. 3. 18. John 10. 14 15 17 18. Verses R. This Answer to the 14 and 15. Queries may be compared with the 11th Question in G. Ws. Appendix to the 2d part of the Christian Quaker p. 242. where it is asked whether Divine Justice did propperly and strictly require a full payment and punishment upon CHRIST in mans stead for all the debt contracted and injury done by fallen man to which it is answered No CHRIST'S sufferings were not of that nature or intent c. and thereafter he says p. 244 and see p 240 All these Scriptures relating to CHRIST'S sufferings as Isa 53 c. do all intimat GOD'S great kindness and Condescention in CHRIST JESUS and his humiliation and deep suffering under the weight and burden of sin and as by the Grace of GOD he tasted Death for every man all which fall greatly short of proving our adversaries charge against him viz that GOD poured down his Wrath and Revenge on his innocent SON for satisfaction to Divine justice in mans stead that have done the injury I say all the Sciptures alledged by them can never prove this c. Here we have a positive answer to the Queries and no shuffling or shifting the matter as A. J. and his Friends do in their answer And W. P. in his Rejoinder to Io. Faldo p. 284 and 255 Justifyeth W. Smiths saying CHRIST in us offereth himself a living Sacrifice to GOD for us by which the Wrath of GOD is appeased to us And G. W. in his Light and Life p. 44. doth also justify the same but what he sayeth is too large to be here inserted and therefore I refer the Reader to the Book it self and to G. Ks. 3 Nar. p. 24. W. P. in his reason against Railing p. 9. sayes That if it is our duty to forgive without a satisfaction received and that GOD is to forgive us as we forgive others then is a satisfaction totally excluded See also his Sandy foundation wherein he expresly argueth against CHRIST's satisfaction and insists largely on it I have not the Book at present by me so cannot quote exactly any passage out of it But above all that which I think is most horrible and blasphemous and undervaluing the sufferings of our Blessed LORD E. B. of great esteem among them sayeth in his works p. 273 printed 1672 and which his friends reprinted and approved of the sufferings sayeth he of the People of GOD called Quakers in this Age is greater suffering and more unjust then in the dayes of CHRIST or of the Apostles what was done to CHRIST or the Apostles was chiefly done by a Law and in great part by the due execution of a Law c. Q 16. Do the best works that any are enabled to perform even by the assistance of the Spirit merit pardon of sin and eternal Life A We answer negatively we have no merit all is of free Grace and mercy through CHRIST Tit. 3. 5. R. This Answer seems to bespeak a humble and self denyed frame of spirit and I am very glade to find such come from A. I. c. But I am sure their Friends books are filled with a great deal of self exaltation and abasing of all others and too much spiritual pride and boasting of their faithfulness as that by and for which they merited or hoped to attain eternal Life may be too much observed in most of their preachings and as an evidence for what I say let the Reader consider what Samuel Fisher sayeth in his Rusticus c. p 90. that because evil works saith he are the meritorious cause of our Condemnation therefore good works are the meritorious cause of our Justification See also p. 84. 88. ibid. and see also G. Ws Voice of Wisdom p. 36. Q 17. Shall the Man CHRIST JESUS come again and appear without us to judge the Quick and the Dead A. We answer affirmatively yea He shall according to these Scriptures Mat. 25 31. Acts 17 31. This Answer may be compared with what G. W. says in his Light and Life p 41. but three comings saith he not onely that in the Flesh at Jerusalem and that in the Spirit but also another coming in the Flesh yet to be expected we do not read of but a 2d coming without sin unto Salvation which in the Apostles days was looked for And in his CHRIST ascended c p. 21. 22. c. not only denyeth any personal comming of CHRIST yet to be at the end of the World but denyeth him to have a Personal Existance in Heaven without the Saints and chargeth it to be Anthropomorphism and Muggletonism See also W. Bailies Coll p. 29. Q. 18. Is there any Resurrection of the Dead that all or any of the Deceased Saints wait for and doth the same Natural Body that Dyeth rise again or is the Resurrection nothing else but what ye have already or what ye shall have immediatly after Death A. We believe that there shall be a Resurrection both of the Just and of the Unjust according to the Scriptures Acts 24 15 1 Cor. 15 5. also the same Chap. from 35 to 38 verse and we believe that the Resurrection is not already past nor is that which we shall immediatly enter into after Death R. By this answer to this 18 Q. A. J. and his friends shift the question intirely for I know that verbally they seem to own a Resurrection but that our Natural Elementary bodies shall rise again they utterly deny and oppose So G. W. argueth most violently against it in the second part of his Christian Quaker p. 352. 353. c. and so doth W. P. in his reasoning against railing p. 134 137. If the thing saith he can be the same and notwithstanding changed for shame let us never make so much stur against the Doctrin of transubstantiation for the absurdity of it is rather out down then equalled by this carnal Resurrection And R. Hubberthorn sayes Coll. p. 121 these are they that plead for a life in sin while they are here and that say that the Saints glorified in Heaven do yet hope for
Errors I had Charged them with but if you will give your selves the Liberty to Read my late Books and particularly the two I now send you I hope ye will be convinced of the Truth of my Charge as diverse hereaway both in City and Country through the Mercy of God are so convinced but I fear that some among you are too deeply guilty of some of the same Errors And if ye in particular are not how can ye in Conscience own them to be your Christian Brethren whom I have proved so evidently guilty of them as particularly the chief Teachers among the Quakers hereaway some Living and some Deceased And I earnestly request you to distinguish betwixt any good things either in Doctrine or Practice which ye have seen or observed in me and whatever was contrary thereunto so as to cleave unto the former and only reject the latter What Honesty or Sobriety and Christian Practice ye ever saw in me I hope to persevere in it and increase in the same and I desire you to do the like but reject your Errors your Uncharitableness of Judgement towards others your Spiritual Pride and over high Esteem of your selves Believe not every Spirit either in your selves or others but try the Spirits and bring all Doctrines and Practices to the Test of the Holy Scriptures and pray God to give you that True Light and Discerning to help you to make an Impartial Examination It hath been a great default generally among the people called Quakers and remains among them too much to Countenance Ignorant Persons if they pretend to the Spirits Teachings and Motions to Preach and Pray and Travel from Place to Place as Teachers of others when yet they want to be taught the first Principles of Christianity and it s to be feared ye have such ignorant Teachers among you I am sure I remember when some of you used to blame it in my hearing and as I desire you to make a distinction betwixt what is right and wrong in any of my former Doctrines or Practices I hope none of you could ever charge me with any Immorrality or Scandalous Conversation when among you but that if I wanted an Attestation to that I think ye would do me that Justice to give me an ample Testimony so I would have you to know that I continue grounded and firmly perswaded as to that most necessary and excellent Doctrine of Gods Inward Teachings by his Holy Spirit Light and Grace and his gracious operations and Assistances to enable us and all good Christians to perform every acceptable Service to him And whatever ye or any others may or doe judge of me I bless my Gracious God that I feel my self a living member of CHRIST's Body by partaking daily of the Life and living Vertue of the Head JESUS CHRIST our Lord and a Living branch upon that living Vine and my care is and ever I hope shall be to abide in him which I bless God for I find by true experience that I can remain and abide such and yet be reformed in many things in my judgement and diverse practices from what I formerly was It hath been a great mistake in us to think that we could not be more holy or soholy as we think we are or were without being so excessivly uncharitable towards others and so contrary to them in our Perswasions and Practices when as many of their Perswasions and Practices were better then ours and others of them more inoffensive I hope ye will excuse my writing thus largely unto you for it is in true Love and good will however you receive it and as I have said I do not expostulat with you for your injuring me for I have more injured you though not by any Immorality but by being instrumental to have in any wayes misinformed you I pray God forgive you and me I remain your truly wel-wishing Friend George Keith London 17th 2d Moneth 1700. To Andrew Jaffray John Robertson Alexander Gellie John Forbes Robert Gordon John Glennic And the rest of the Monthly Meeting of the people called Quakers at Aberdeen Something of weighty importance modestly proposed to your serious Consideration FRIENDS Forasmuch as there hath been and is some just cause given to apprehend that many among the People called Quakers have not a found Faith touching diverse great and weighty Doctrines and principles of the Christian Religion plainly delivered in the Holy Scriptures for both mine and others satisfaction and also for your own vindication if so be which I should be truly glade of and rejoice in that ye manifest your selves to be really innocent and clear of those gross Errors and Heresies which the chief English Teachers among the Quakers have been and are still charged guilty of and upon which account only I have in good Conscience been concerned to leave communion with them not finding that they have in the least as yet cleared themselves of the same which they can never well do without a publick and ingenuous retractation of those many unwarrantable and unsound passages in their Books You are therefore earnestly desired and requested to give your plain and candid Answer in writing to these following Queries Querie 1. Whether the Holy Scriptures containing the Old and New Testament called the BIBLE in their plain and literal meaning Or the Light within be the certain fixed and standing Rule whereby to judge and determine matters of contraversie as to Religion Here followers the Quakers Answer Ans We believe that the Holy Scriptures containing the Old and New Testament called the BIBLE as having come from the Spirit of GOD and being written by Men Divinly inspired which we most firmly Believe they were when they are opened and explained by the same Spirit of GOD which gave them forth they being of no private interpretation 2 Pet. 1. and 20. are an Infallible Rule of Faith and Life unto all to whom GOD hath in his Providence been pleased to communicat them for they being the things of GOD cannot be understood but by the Spirit of GOD 1 Cor. 2. 11. Remark This Answer to the 1 Q. being in all appearance sound and orthodox if they have no secret reserved meaning and agreeable to the sense of all sound Protestants I am heartily glade that they have deserted the unsound and hetrodox Doctrine that some of their principal Teachers both in Scotland and England have vouched in their writtings in relation to the Holy Scriptures being the Rule of Faith and therefore the Reader may be pleased to compare this their Answer with what Robert Barclay says tho I confess that he and G. K. were the soundest and mâ—st Orthodox Writters among the Quakers in See R. Rs. works pag. 299. his explanation of his 3d proposition among his Theses Theologicae The principal Rule saith he of Christians under the Gospel is not an outward Letter nor Law outwardly written and delivered but an Inward Spiritual Law ingraven in the heart the Law of the Spirit