Systematic Theology, by Louis Berkhof - New Leaven

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 single covenant is meant, and the terms “external” and
“internal” simply serve to stress the fact that all are not in the covenant in exactly the
same way. Some are in it merely by an external confession, to the enjoyment of external
privileges, and others by a hearty acceptance of it, to the enjoyment of the blessings of
salvation. Likewise, he wishes it to be clearly understood that, when he says that some
are in the covenant externally and conditionally, he does not mean to assert that they are
not really in the covenant, but only that they cannot obtain the promised blessings of
the covenant, except by complying with the condition of the covenant. This
representation, too, undoubtedly contains an element of truth, but in Koelman it is
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