is the _precise nature_ of the influence exerted by the
sacraments. The symbols _seem_ to regard _forgiveness of sins_, that is,
justification, as the _immediate_ effect of every worthy reception of
these ordinances; whilst the friends of the Platform hold this influence
to consist in their tendency to produce that _living faith_, resulting
from regeneration, which is the _only condition of pardon_, and without
the possession of which God has not promised to forgive the sins of any
one, no matter what outward duties he may perform. For God will not
forgive the sins of an unconverted sinner. The symbols do, indeed, often
insist on the necessity of faith, yet they speak as though in those who
do believe, it was the sacrament, and not their faith in the Redeemer,
which secured the blessing. Nor do they in many passages sufficiently
discriminate, that it is not a mere historical or intellectual, but a
living faith, a faith of the heart also, a faith that works by love and
purifies the heart and overcomes the world, a faith that involves an
entire surrender to the soul of God, which is required to the full
efficacy of the sacraments.

The Plea affirms that the primitive church regarded the sacraments as
"_mysteries_;" p. 37. But the author presents no evidence of this fact
from God's word, or the _apostolic_ church; and the church of subsequent
ages is no conclusive doctrinal authority for us as Protestants.

The Plea states: "He (God) is able to accomplish by the Holy Baptism,
performed in the mysterious name of the ever adored Trinity, a work of
regeneration in the heart of the little child." "The expression used in
the Augsburg Confession, Art. II., is, regenerated by baptism and the
Holy Ghost, (John iii. 5.) This doctrine, however, is not to be
understood as if the new creation was fully completed by new generation.
It is complete so far as a _live seed_ is complete in itself. This does,
by no means, exclude subsequent development brought about by favorable
internal and external influences;" p. 36. "And Christ, the Godman, is
able to make us poor earthly creatures partakers of his celestial
nature_, (2 Pet. i. 4,) in the most solemn rite of his church, (the
eucharist,) which is therefore communion between Christ and man, in the
fullest manner possible on earth;" p. 37. Here the respected author, by
adopting the theory that _a living seed_ is implanted _by baptism_,
(whether into the soul or body he does not specify,) an