exercise is the sum of all others of a religious
description; and as embodying not merely the spirit, but the observance
of the spiritual services performed in all of them, ought with due
solemnity on meet occasions formally to be engaged in. Sacrifice
accompanied vowing in former times; but sacrifice was offered on other
occasions besides. Sacrifice was presented frequently in order that the
vow might be paid; but sacrifice was not the making of the vow. Faith is
always in exercise when Covenanting is engaged in aright; but it is also
in operation when Covenant engagements are not made, but in some measure
fulfilled. Covenanting is performed with holy fear and reverence; but
are these feelings never in exercise except when the oath is sworn or
the vow is made? The people of God fear him habitually, even though not
engaged in positive religious services. Covenanting is engaged in along
with confession of sin; but the exercise itself is not the confession of
sin. Sin is sometimes acknowledged before God when no new positive
engagement is made. Covenanting is engaged in by prayer; but prayer is
of a varied character, and though every vow is made in prayer, yet every
prayer is not offered in entering into Covenant.

But, in the second and last place, hence also appears the error of the
opinion, that seeing this exercise is performed in certain acknowledged
duties, therefore by itself it is unnecessary. It is not denied that the
oath is used to confirm civil obligations. But no one is therefore
warranted in maintaining that to apply it so, is to use it in things
religious. It is one thing to admit that vowing is a part of the duty
implied in receiving the sacrament of baptism and the Lord's supper; it
is another to maintain that the vow or oath should not be used in other
circumstances. The vow is defined in Scripture, but the things to be
vowed, and the cases in which it should be made are also in general
pointed out. To declare that the vow should be made, for example, merely
on sacramental occasions, would be to assume, that a part adopted by men
should stand for the whole appointed by God. Is it said, that in these
two sacramental exercises there is made a general engagement, that
comprehends every duty that could possibly be performed, and therefore
it is unnecessary to engage in formal Covenanting? On the same principle
it might be said, that the sinner who has received Christ at first has
no need to act faith upon him