And I cannot but farther observe, that among other acceptations of the word, especially as used by the apostle, in his epistle to the Hebrews, in chap. ix. 15-18. it signifies a Testament; which word some who treat on this subject, rather choose to make use of, than to call it a covenant, being warranted so to do, by the sense given of it in this scripture; and their reason for it is, not only because, as the apostle says, it was _confirmed by the death of the Testator_;[91] but because they conclude, that this more conduces to the advancing the grace of God, in this dispensation, than to style it a _covenant_, in that sense, in which the word is commonly used, when applied to other matters: but I would rather acquiesce in that medium, betwixt both extremes, which some have given into, who join both the ideas of a covenant and a testament together[92], and style it, in some respects, a covenant, and, in others a testament. If it be called a covenant, they abstract from the ideas thereof, some things, that are contained in the sense of the word, as applied to human contracts, and add to it other things, contained in a testament; such as the giving or bequeathing certain legacies, as an act of favour, to those who are denominated, from thence, legatees, interested in those gifts that are thus disposed of by the will of the testator. Or if, on the other hand, we call it a testament it seems very agreeable, to this dispensation, to join with it the idea of a covenant, more especially as to what contains the concern of Christ herein, as the Head thereof, or the Person in whom all the benefits, contained in this testament, are first reposed, as they are purchased by his blood, and, as the consequence thereof, applied by his Spirit. And this agrees very well with the subject-matter of this answer, in which the covenant is said to be made with him, and with the elect in him, as well as with what is contained in that answer immediately following, in which the covenant of grace is described in such a way, as they describe it, who say that it was made with believers. This is necessary to be premised, that we may not, in our explication of this doctrine, advance any thing which is inconsistent with its being a covenant of grace: and, that we may farther consider this matter, we shall proceed to shew,