Chapter XXV: The Service Book
“Being preaching on these words, Luc xviii., where children were brought unto Christ to be touched by Him, this, said he, was confirmation and bishopery, regretting withall that through iniquitie of time that laudable custom, which Christ himself practised, was forgotten. Yea, when Christ laid his hands upon these children, said he, He was the first author of confirmation Himself, and it continued successively in the Church from Him to His apostles, and from them to their successors for a long time, while through the iniquity of time it was neglected. At the same time he called it a sacrament, for, said he, the touching was an outward sign of an inward and invisible grace.
“Preaching upon Luke xxi. 6, Christ, sayeth he, left the linen clothes in the sepulchre to be His successors the ministers' apparel ; and upon the fourth verse preceding, where it is said, ‘Two men stood by them in shining garments,’ he said, that seeing the angels appeared in white, why should not the ministers imitate them in their apparell, and whereas some said he called the white surplice the w—h—'s smoake, [9] black apparel may as well be called the devil's coate.
“Whoever mentions, said he, election or reprobation before the foundation of the world, mentions a damnable doctrine.
“That it were better for us to communicate with Papists in case of necessity than want it altogether, for, said he, a man had better eat bread albeit it were mouldie nor die for hunger.
“Preaching upon Christ appearing to the two disciples as they were going to Emaus, upon these words ‘He made as though He would have gone further’: he taught that Jesus there dissembled with His disciples, and concluded in the end that it was lawful to dissemble. Also, in that same sermon he said that, albeit Christ made all things that were made, and that He was able by His word to undo and confirm all things, yet He could not make an ill man good, for, said he, notwithstanding all that these disciples heard Christ do and say, they remained still in their hardness of heart and unbelief.
“He taught that both Cain and Judas might have been saved if they had pleased : for (his reason was), if Cain do well, shall not he be accepted ; and if he do evil, sin lyeth at the door,—so it was in his own will to be saved or not saved.
“Speaking of predestination, he fell out in these words, Predestination ! predestination ! what call ye predestination ? This is a doctrine rashly devised, and hath been hatched in hell, and worthy to be delete out of God's Word.
“He taught that both Papists and Protestants went to heaven, but the one went by the string, the other by the bow, even as you go to Edinburgh, some by the muir gate [10] and some by the meal gate.
“ He taught us from sundry opinions anent Christ's descension into hell, but for his own opinion he said Christ went where Abraham was, call it Limbus Patrum or Abraham's bosom, which of them you will.
“Being catechising, Feb. 18, he asked a young boy what he received when he came to the Lord's table. The boy answered bread and wine. What more got ye ? saith he. The body and blood of Christ. What is that bread and wine ? saith he. Is it not in effect the real body and blood of Christ ? Yes. Which answer he approving, said—It is a sufficient reason for us to believe this because Christ hath said it. After which manner should we receive it ? said he. Whether sitting, standing, or kneeling ? We should receive it (said the boy) kneeling—being so previously taught by him. To this answer Mr. John replied—Yes, it is indeed so, for to sit at the receiving of the sacrament were to go to the Lord's table as we were going to a landward brydal, [11] and sit with God cheek by joule, and therefore, said he, they that sit at the sacrament communicate rather at the devil's table than at God's.
“At table in the Abbey of Paisley, before my Lord Abercorne's lady and sisters, with sundry others, similarly affected, he mentioned very hotely and stiffie against Sir William Cunninghame of Caprington, knight (who, being there by accident, did oppose him), that it was lawful to invocate the holy angels, using this for an argument, because God hath appointed a good angel to attend and wait upon every one of us for our protection.
“Dec. 11, 1637.—In Robert Robeson's house, publickly at table, before Patrick Bell, late Provost of Glasgow, James Hamilton, late Bailie there, Robert Wallace, a Bailie of Pasley, and others; he mentioned that prayer for the dead was a laudable and commendable custom in the Church for the space of 1200 years, and affirmed that it was in all the liturgies of the Church since that tyme.
[9] Shirt.
[10] Way.
[11] A country wedding.