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that cannot be systematized. The distinction between an external and an internal covenant
does not hold.
This view must not be confused with another and related view, namely, that there is an
external and an internal aspect of the covenant of grace (Mastricht and others). According to
this some accept their covenant responsibilities in a truly spiritual way, from the heart, while
others accept them only by an external profession with the mouth, and therefore are only
apparently in the covenant. Mastricht refers to Judas Iscariot, Simon the sorcerer, those who
have temporal faith, and others. But the trouble is that, according to this view, the non-elect
and non-regenerate are merely external appendages to the covenant, and are simply regarded
as children of the covenant by us because of our short-sightedness, but are no covenant
children at all in the sight of God. They are not really in the covenant, and therefore cannot
really become covenant breakers either. It offers no solution of the problem in what sense the
non-elect and non-regenerate, who are members of the visible Church, are children of the
covenant also in the sight of God, and can therefore become covenant breakers.
B. THE ESSENCE AND THE ADMINISTRATION OF THE COVENANT.
Others, as for instance, Olevianus and Turretin, distinguish between the essence and the
administration of the covenant. According to Turretin the former corresponds to the internal
calling and the invisible Church formed by means of this calling; and the latter, to the external
calling and the visible Church, as consisting of those who are called externally by the Word. The
administration of the covenant consists only in the offer of salvation in the preaching of the
Word, and in the other external privileges in which all share who have a place in the Church,
including many non-elect. The essence of the covenant, however, also includes the spiritual
reception of all the blessings of the covenant, the life in union with Christ, and therefore
extends to the elect only. This distinction certainly contains an element of truth, but is not
altogether logical and clear. While essence and form would constitute an antithesis, essence
and administration do not. They may refer to the invisible and the visible Church, as Turretin
seems to intend, or to the final end or realization and the announcement of the covenant, as
Olevianus understands the distinction. But if the former is meant, it would be better to speak of
essence and revelation; and if the latter is intended, it would be preferable to speak of the aim
and the means of its realization. Here, too, the question remains unanswered, whether and in
how far the non-elect are covenant children also in the sight of God.
C. A CONDITIONAL AND AN ABSOLUTE COVENANT.
Still others, as for instance, Koelman, speak of a conditional and an absolute covenant. Koelman
emphasizes the fact that, when an external and an internal covenant are distinguished, only a