Excerpt from The Princeton Review, Vol. 25: July, 1853

According to this view of the method of salvation, it necessarily follows that the visible Church is a storehouse and channel of grace; that all out of its pale perish, and that all within its communion are saved. Ritualists teach that Christ gave the Holy Spirit, and the power to forgive sin, to his apostles. The apostles committed these gifts to prelates as their successors. The prelates, in unbroken succession, pre serve these powers in the Church, and commit to priests, by the imposition of their, hands, the ability to render the sacra ments efficacious, and to grant absolution for sin. 'every man, therefore, in baptism, is both justified and sanctified. He is translated from a state of sin and condemnation into a state of habitual grace. Grace is strengthened by the rite of confirma tion, and by receiving the eucharist. It is lost by mortal sins, and then can only be restored by the sacrament of penance, which includes contrition, confession (to a priest), and satisfac tion on the part of the penitent, and absolution on the part of the priest. The only method, according to this system, by which we can become united with Christ, and partakers of his redemption, is by union with the visible Church. This system places the salvation of men in the hands of the clergy, and enables them to sell pardon and holiness for money, or for obedience. This is the mystery of iniquity which has exalted itself, or rather enabled antichrist to exalt himself, in the temple of God; showing himself as God; claiming the preroga tives, and the obedience which belong to God alone. The whole Romish system of doctrine is true, if this theory of the Church be true; and this theory of the Church is false, if the theology on which it is founded be false.

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