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14
feel the deepest veneration for the ordained means of
Grace that we intensely object to their promiscuous
distribution unto unworthy recipients.
This, our mental atitude, is in strict* harmony with
the views of the Primitive Church. It is expressly
stated that the Outward signs confer Inward Grace TO
THE Faithful. These words of reservation imply tliat
if the Sacraments are administered to those who are
not faithful, then they remain mere outward signs, un-
accompanied by any vestige of spiritual Grace.
On this point there has been a general defection
from the Original Faith. The Church of Rome has
laid down the principle that the Sacraments are, in
their own nature, vehicles of Grace, which—from the
mere fact of their administration—convey Christ to the
Soul.
The Council of Trent anathematizes all who deny
that the Sacraments confer Grace ex opero operate.
The ritual function is supposed to act as a charm or
incantation, which brings with it magical results. The
present state of Christian Communities affords abund-
ant evidence of the fact, that this doctrine is simply a
melancholy fallacy, apt to engender feelings of false
security within the hearts of men.
All the Reformed Churches hold that Grace is NOT
inseparably tied to the reception of the Sacraments.
The glaring absence of all practical results makes this
admission indispensable. But it is a dangerous ad-
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