called than those to acknowledge it; so that to them, as sons of the spiritual Zion, may be applied the prophetic description of duty contained in the words uttered concerning the other,--"In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten."[163] And, the vow is made in the exercise of prayer. The term (ευχη) by which the Seventy render the word for a vow in the Old Testament original, is used in the Greek of the New Testament to denote, now a vow and then a prayer. In the former sense it is employed in the original of the passage, "Do therefore this that we say unto thee: We have four men which have a _vow_ on them."[164] And in the latter acceptation it is used in that of the following:--"The _prayer_ of faith shall save the sick, and the Lord shall raise him up."[165] Were the vow not made in the act of offering prayer we should be unable to account for this twofold use of the term. Again, taking prayer in its most comprehensive signification,--as including adoration, confession, petition, and thanksgiving,--no address to God, except the song of praise, can be made otherwise than in this exercise. The vow accordingly, as well as the oath--which embodies an adoration, is made by prayer. And, finally, this receives corroboration from the fact that the manner according to which, in vowing, prayer should be made is revealed. In this and in similar passages, not merely Israel after the flesh, but the whole visible church of God, are instructed how at once they should vow and pray.--"O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips."[166]