ence, as the
_Scripture nowhere connects the forgiveness of sins with the duty of
sacramental communion_, any more than with the performance of any other
prominent christian duty, it is not proper that we should do so. The
design of the Holy Supper is to show forth the Lord's death, to profess
the name of the Redeemer before the world, to confirm the previous
faith of the communicant, to bring him into closest spiritual communion
with his blessed Saviour, and to secure his special spiritual blessing:
but not to bestow forgiveness of sins upon the unregenerate, however
serious they may be. Against this dangerous error all should therefore
carefully guard, and ever remember the declaration of the Lord Jesus
when he said, "_Unless a man be born again_ (become a new creature in
Christ Jesus) _he cannot see the kindom [sic] of God_."

CHAPTER XI.
EXORCISM.

This superstitious practice, which consists in a prescribed formula of
adjuration, accompanied by various menacing demonstrations, by the use
of which the priest professes to expel the evil spirits from an
individual, of whom they are supposed to have taken possession, was
practised in the Romish Church, principally before the baptism of
infants. The rite was retained, with an altered interpretation, in
various parts of the Lutheran Church in Europe, for several centuries.
In the American Lutheran Church, it was never received by the fathers
of our church, and is regarded as unscriptural and highly objectionable,
under the most favorable interpretation that can be given it.

As exorcism is not touched by the Augsburg Confession, it is also not
discussed by the Rev. Mr. Mann, in his Plea. But as others have
objected to the Platform for representing it as in any degree a part of
the Symbolic system, we will adduce evidence enough to satisfy every
impartial and reasonable reader, that it was so regarded for several
centuries, by a considerable portion of the Lutheran Church in Europe;
and that the assertion of the Platform, "_that this rite was retained,
with an altered interpretation, in various parts of the Lutheran Church
in Europe, for several centuries_," (p. 23,) is even more than
sustained.

As our church, in common with the other state churches of Europe, is
controlled by the civil government, the ministers and members of the
church were never invited or permitted to deliberate and decide on the
question what books they will receive as symbolical or binding. T