WITH regard to sacramental grace, I do not conceive that an episcopally
ordained minister has any inherent grace deposited in him, which imparts
a greater efficacy, when a sacrament is administered by him, above what
may be received by graciously prepared recipients, who may have it
administered by others not episcopally ordained. The good imparted is
immediately and directly from the Divine Spirit, just as the power of
seeing came immediately and directly from Christ, and not through the
clay with which the eyes of the blind man were anointed: no inherent or
even transferred power with which the clay had become endowed, but a
simple transaction between Christ and the believing applicant. The
outward and visible signs are of great importance, but most lamentable is
it when they are invested with that power which belongs to God alone.
The connexion between these views and Romanism is easily apparent.
Salvation is no longer of faith, but of works:—use forms, ceremonies,
penances, sacraments, prayers, recitations, liturgical services, and all
is done: grace is conveyed, and that, too, in proportion to the number
and frequency of the performances; and the state of the heart all the
while disregarded—the vast surplusage of merit will be obtained, or
extreme unction adjust all.