Lord Jesus, but also give a clear exposition of the words as a ground of that application; a thing seldom done by the sacred writers, Acts iv, 24-28; "They "lifted up their voice to God with one accord, and "said, Lord, thou art God, which hast made heaven "and earth, and the sea, and all that in them is; who, "by the mouth of thy servant David hast said, Why "did the heathen rage, and the people imagine vain "things? The kings of the earth stood up, and the "rulers were gathered together against the Lord, and "against his Christ. For of a truth against thy holy "child Jesus, whom thou hast anointed, both Herod "and Pontius Pilate, with the Gentiles and the people "of Israel, were gathered together to do whatsoever "thy hand and thy counsel determined before to be "done." In their judgment, Herod and Pontius Pilate, with the Romans, the great rulers over the world, were the kings and rulers intended in this psalm. And so also the (1) Heathen, they took to be the Gentiles, who adhered to Pilate in the execution of his Gentile power; and the (D) people mentioned to be the people of Israel. It appears, therefore, that there were eternal transactions between the Father and the Son, concerning the redemption of mankind, by his interposition and mediation.

$20. (II.) Our next inquiry relates to those eternal transactions, which may be considered under the notion of a covenant between the Father and the Son. I shall, therefore, first, manifest the existence of such a covenant; and then, secondly, insist on that part of it, which refers to the Redeemer's priesthood.

We must distinguish between God's covenant to men, concerning Christ, and that made with his Son, concerning men. The former is commonly termed the covenant of grace; which hath subsisted, under

various forms of external administration, ever since the fall, and shall continue in full force to the consummation of all things. The latter, which is now the subject of inquiry, is the personal compact, which the holy scriptures represent to have taken place between the Father and the Son, before all worlds.

§21. Before we proceed, it may be proper to consider briefly the name and nature of a covenant in general. The Hebrews call a "covenant” (5) berith, the Greeks (uvan, and the Latins foedus.) Solemn covenants, especially between God and his people, were confirmed by sacrifice; See Psal. 1, 5; which appears highly probable from what is recorded of Adam and Eve being clothed with skins; and is abundantly clear from the history of Noah and Abraham, Gen. ix, 15. Whereby we learn, that no covenant could take place between God and man, after the entrance of sin, but in virtue of that sacrifice of our High Priest, which these represented. Hence some derive the Latin word (foedus a feriendo) from striking; and also a custom which prevailed among the idolatrous heathens, who, in making a covenant cut a beast in pieces, laying one half over against another, and so passing between them; which farther denoted an imprecation, as it were, upon themselves, that they might be so cut in pieces, if they stood not to the covenant terms. The Greek word (avvyn) is constantly used in all good authors, for a solemn covenant between nations and persons; but the Septuagint translators, observing that berith in the Hebrew, was of a larger signification, have rendered it constantly by another Greek word (dicAnun.)

The word berith is variously used in the Old Testament; nor are learned men agreed about its derivation. However, all covenants are either between the con

queror and the conquered, or between enemies in equal power, or between those who were never at variance; and the end of all is mutual peace and security. Hence Job v, 23; "Thy covenant shall be with the stones of "the field;" that is, metonymically, thou shalt have no hurt from them; because peace and concord are the end of covenants. The law, written on the two tables of stone, was called a "covenant," Exod. xxxiv, by a synechdoche; for no mere precept, or even promise, can be a covenant properly so called. Again, the term is used for an absolute promise, Isa. lix, 21; “As for "me, that is my covenant with them, saith the Lord; "my Spirit that is upon thee, and my words, which I "have put into thy mouth, shall not depart out of thy "mouth," &c. And God also calls the appointment of day and night his covenant, Jer. xxxiii, 20. Hence it appears that the word is used in various senses, which must be sought from the connexion; seeing there is no precept, or promise of God, but may be so called. And it is worthy our notice, that though no outward signs ever belonged to the essence of a covenant, God never made a covenant with men, but he always gave them a token, and visible pledge thereof. And whosoever is interested in the covenant itself, hath an undoubted right to the Divinely-appointed token.

$22. An absolute complete covenant is, "a volunta"ry agreement between distinct persons, about the dis"posal of things in their power, to their mutual concern "and advantage." Distinct persons are required in a covenant; for it is a mutual compact; it must be voluntary, with respect to the terms, this being the foundation of all solemn covenants; and the matter of it must be of things in the power of them who cov

§23. As all these things concur in every equal compact, so there is an especial kind of covenant depending solely on the personal undertakings and services of one party, in order to the common ends of the covenant, or the mutual satisfaction of the covenanters. And ́such covenants have: A proposal of service, a promise of reward, and an acceptance of the proposal, with a restipulation of obedience out of respect to the reward; and this indispensably introduceth an inequality and subordination in the covenanters, as to the common end of the covenant; however, on other accounts they may be equal. For he who prescribes the duties which are required in the covenant, and giveth the promise of either assistance in them, or a reward upon them, is, in that respect, and so far, superior to him who observeth his prescriptions, and trusteth to his promises. Of this nature is that Divine transaction that was between the Father and the Son about the redemption of mankind. There was in it, a prescription of personal services, with a promise of reward; comprehending also the other conditions of a complete covenant before laid down.

$24. The eternal transactions before-mentioned, were federal transactions; this is what the scripture intends, where God, that is, the Father, is called by the Son his God; and where he says, that he will be unto him a God and Father. For this expression of being a God to any one is declarative of a covenant, and is the word whereby God constantly declares his covenant relation to any, Jer. xxxi, 33; and xxxii, 38; Hosea ii, 23. For God declaring that he will be A GOD to any, engageth himself to the exercise of his holy properties, which belong to him as God, for their good. And this is not without an engagement of obedience from them. Now, this declaration the

scripture abounds in, Psal. xvi, 2; "Thou hast said "unto the Lord, thou art my Lord;" these are the words of the Son to the Father, as is evident from ver. 9-11; Psal. xxii, 1; "My God, my God." Psal. xl, 8; “I delight to do thy will, O my God." Psal. xlv, 7; "God, thy God, hath anointed thee." Mich. v, 4; "He shall stand and feed in the strength of the "Lord, in the majesty of the name of the Lord his "God." John xx, 17; "I ascend to my Father, and "your Father; to my God, and to your God." Rev. iii, 12; "I will make him a pillar in the temple of my "God; and I will write upon him the name of my "God, and the name of the city of my God." which expressions argue both a covenant and a subordination therein. And on this account it is, that our Savior says his "Father is greater than he," John xiv, 28. This place, I confess, the ancients expound of his human nature only, but the inferiority of the human nature to the Father is a thing so unquestionable, as needed no solemn attestation; and the mention of it is no way suited to the design of the place. But our Savior speaks with respect to the covenant engagement that was between the Father and himself, as to the work which he had to do.

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$25. Again, the same important truth is proposed, Zech. vi, 13; (Dhuwa bibw nys) the counsel about peace-making between God and man, was between them both; that is, the two persons spoken of, the Lord Jehovah, and He who was to be the (ny) branch. And this was not spoken of him absolutely as a man; for so there was not properly (y) a counsel between God and him; "For who hath known the mind of the "Lord, or who hath been his counsellor?" Rom. xi, 34. And besides, the Son, in his human nature, was merely the servant of the Father, to do his will, Isa. xlii, 1.