⟨bearing⟩ the most distant resemblance to a modern ⟨Sacrament.⟩
2. This practice did not originate with the Scottish Reformers, the founders of the Presbyterian ⟨system⟩ in Scotland. In proportion as professors ⟨decay⟩ in vital religion, in that proportion do they ⟨become⟩ fond of external splendour and show— of ⟨a⟩ multiplicity of ceremonies and holy days, in ⟨religion⟩. Accordingly we find, that, as vital godliness ⟨declined⟩ in the primitive churches, ceremonies and ⟨holy-days⟩ were introduced and multiplied, till, at ⟨length⟩, every trace of the primitive Christian ⟨worship⟩ disappeared; and the public profession of ⟨Christianity⟩ becoming a mass of the most ludicrous ⟨mummery⟩— of the most childish rites, retained ⟨nothing⟩ of the religion of Heaven but the name. When the churches of the Reformation withdrew ⟨from⟩ Rome, they brought away with them, and ⟨still⟩ retain too many of those meretricious ornaments, ⟨in⟩ which the man of sin arrayed the religion of ⟨Jesus⟩. To the honour of the Scotch Reformers it ⟨must⟩ be remarked, however, that they were in this ⟨respect⟩ in a great measure singular. They rejected ⟨all⟩ unscriptural ceremonies and holy-days, and ⟨adopted⟩ a mode of worship sufficiently simple, and ⟨well⟩ adapted to all the ends of instruction and edification. Of such a religious festival, as is now called a ⟨Sacramental⟩ occasion, they never dreamed. The ⟨directory⟩ for public worship, adopted by them, is ⟨not⟩ only silent on it, but inconsistent with it. Dr. ⟨M‘Crie⟩ in his Life of Melville, speaking of the ⟨attempt⟩ of King James to establish a religious ⟨anniversary⟩ to comemorate his escape from the ⟨conspiracy⟩ of the Earl of Gowrie, on the 5th of ⟨August⟩ 1600; says, “This appointment was at ⟨variance⟩ with the principles of the Church of ⟨Scotland⟩, which, ever since the Reformation, had ⟨condemned⟩ and laid aside the observance of religious
