again;--that the believer has even no need
to receive the ordinance of baptism for his children, or that of the
Lord's supper for himself;--that the individual who has believed should
not Covenant personally in an explicit manner; yea,--that he who has
sworn to the Lord, in attending to the ordinance of baptism or of the
supper, has no need in any case, even in reference to matters civil, to
swear again. It might as well be said, that, in receiving the ordinance
of baptism, vows are taken on, which include every case that could
occur, and that, therefore, after that there is no necessity for waiting
on the ordinance of the supper;--or that the waiting on that ordinance
on one occasion would afford a reason for neglecting both the
dispensation of it and of the ordinance of baptism ever thereafter. In
one word, it might be answered, that the opinion makes no provision for
the believer's growth in grace, but by dealing with him as if he were
perfect in all respects, rather tends to keep him from attaining to
perfection. One approved exercise is not to be sacrificed to others. On
the same principle that Covenanting might be given up because vows are
made to God in receiving the sacrament, might praise be given up
because God is thanked in prayer; or prayer be discontinued because He
is adored and thanked, and presented with confession of sin, and
supplications for mercies, in songs of praise. But, besides, as the
Lord's supper ought not to be substituted for baptism, nor baptism for
the Lord's supper, so neither ought either or both to take the place of
various other specific exercises of vowing to God. The vow made on the
reception of baptism is suited especially to the occasion. Other vows
are not less suitable to other circumstances than that is to its own.
The vow made at the Lord's table may include the sum of all duty; but
where is the evidence that it ought not in other circumstances also to
be made? At that holy communion each believer swears individually to a
profession of his faith with his brethren, and to specific exercises
consistent with his own condition; but that is no reason why the oath to
perform certain requirements of God's law should not be explicitly and
openly sworn. Apart from the sacramental symbols, the exercise of
explicit Covenanting may embody the making of vows to perform every
duty, and include every part of religious worship. And as it was
attended to under the Old Testament economy, when nei