-39 Chapter 39. Of the Administration of the Covenant from Christ ...

1-39 Chapter 39. Of the Administration of the Covenant from Christ to the end of the World.

1. The manner of the administration of the Covenant, now that Christ is exhibited, is double: one until the end of the world, and the other in the end itself [chap. 41].
2. From Christ TO THE END OF THE WORLD, there is one manner of administration, and that is altogether new; this is why it is also called the New Testament.
3. It is of one manner, without end or alteration, because it is perfect: there is no other manner to be expected to which it would give way as more perfect.
4. It is the NEW TESTAMENT in respect to that covenant which was from the time of Moses, and in respect to the promise made to the Fathers — not in respect to its essence, but in respect to its manner — because in respect to the manner of administering it, there was some representation in the Covenant of Works, from which this New Testament essentially differs. And so there did not appear to be an integral difference between the New Covenant and the Old, but it was in the administration of what is most properly called the New Covenant and Testament. 654
5. It differs from the former administration of the Covenant in quality and quantity.
6. It differs in QUALITY in either its clearness, or its freedom.
7. CLEARNESS consists in this: First, that the doctrine of grace and salvation by Christ and by Faith in him, together with those things annexed to it, is more distinct and express than it was before. Secondly, that it is not declared in types and shadows, but in a most obvious way.
8. In both these respects, Christ was said to be propounded before under a veil, but now he is to be offered with an open and unveiled face. 2 Corinthians 3:12,655 We use great evidence in speaking; nor are we like Moses who put a veil over his face, that the children of Israel could not see to the end of that which is now taken away as unprofitable.
9. FREEDOM consists in this: First, that the government of the Law, or the arrangement of the Covenant of Works which held the ancient people in a certain bondage, is now taken away. For this reason also, the Spirit of Adoption, although it was never wholly denied to the faithful, is most properly said to be communicated under this New Testament, in which the most perfect state of believers most clearly appears. Galatians 4:4-5, After the fulness of time came, God sent forth his Son — that we might receive the adoption of sons, etc. Secondly, freedom consists in this: that the yoke of the Ceremonial Law — as it was a handwriting656 against sinners; as it forbade the use of things that are indifferent in their nature; as it commanded many burdensome observations of them; and as it veiled the truth itself with manifold and carnal ceremonies — is now wholly taken away, Colossians 2:14; Colossians 2:17,657 which are a shadow of things to come, but the body is of Christ.
10. Therefore, those who impose upon the Christian Churches either Jewish ceremonies, or other religious and mystical ceremonies of a similar nature, offend against that liberty which Christ has obtained for us. For divine ceremonies are not taken away in order that human ceremonies might succeed in their place. Nor is it likely that Christ would leave such mysteries to the will of men after his coming, when he permitted no such thing to his people of old — especially seeing that he might so easily have provided this kind for us, if he judged any religious and mystical ceremonies necessary or profitable for us (besides those few which he prescribed by name); or at least he could have shown in certain Tablets,658 to whom he granted such an authority — which he nowhere did. Galatians 5:1, Stand fast therefore in the liberty with which Christ has made you free, and do not be entangled with a yoke of bondage by going back again.
11. This administration of the Covenant differs from the former in QUANTITY [see thesis 5], both intensively and extensively. 659
12. INTENSIVELY, First, in that the application by the Spirit is more effectual, and the gifts of the Spirit are more perfect than they ordinarily were under the Old Testament; this is why the old administration is comparatively called the Letter, and the new is called the Spirit, 2 Corinthians 3:6.660 Secondly, in that it begets a more spiritual life, 2 Corinthians 3:18.661
13. EXTENSIVELY, First, in respect to place, because it is not contracted to some one people, as before, but it is diffused through the whole world. Secondly, in respect to time, in that it has no term of duration before the consummation of the whole mystical Church. 2 Corinthians 3:11; That which remains;662 Ephesians 4:13, until we all meet to a perfect man, to the measure of the full stature of Christ.663
14. But because this new administration is so perfect, it is also fitting that the communion of Saints in the Church under the New Testament be ordained most perfect.
15. Therefore in every Church of the New Testament, the whole solemn and ordinary worship of God, and all his holy ordinances, may and ought to be observed so that all the members of that Church may ordinarily exercise communion together in them.
16. For it is not now ordained, as it was ordained by God in the Church of the Jews, that some more solemn parts of Divine worship may be exercised in one place,664 and other parts be exercised in other places.665 Rather, one particular Church is ordained in which all holy offices are to be performed.
17. Hence all Christian Churches together have one and the same right; so that one church no more depends upon another, than another church depends upon it.666
18. Hence also, it is most convenient that one particular Church does not consist of more members than may meet together in one place to hear the Word of God, celebrate the Sacraments, offer prayers, exercise Discipline, and perform other duties of Divine polity, as one body.
19. For it is an aberration that is not void of all confusion, that in some larger Cities, although there are more believers than can exercise that Communion together, yet they are not distributed into various Churches; but instead, they make one church so abound, that the edification of everyone cannot rightly be taken care of and furthered.
20. Therefore the Church instituted since Christ was exhibited, is not one catholic Church, so as all the faithful throughout the world might be joined together in one and the same outward band among themselves, and depend upon one and the same pastor, or company of pastors; but there are as many Churches as there are companies, or particular Congregations of those who profess the Faith — who are joined together by a special band for the constant exercise of the communion of Saints.
21. For although the mystical Church, as it is in its members, is not distributed in any other way than into its adjuncts and subjects. In this respect, we name the Church of Belgium, Brittany, or France just as we name the Sea: according to the shores onto which it washes, such as the Belgic, British, or French Sea, even though it is one and the same Sea. Yet the instituted Churches are diverse and most special Species, or Individuals, partaking of the same common nature, much as there are diverse Fountains, diverse Schools, or diverse Families. Many or perhaps all might be called “one Church” in respect to some single affection which they all have in common. Yet they are like many families belonging to some noble stock, which are often represented by the same name of just one Family, such as the Family of the House of Nassau,667 etc.
22. Nor is this Church that is instituted by God properly national, provincial, or Diocesan. These forms were brought in by men from the pattern of civil government, especially the Roman government. But the Church is Parochial, or of one congregation, the members of which are combined among themselves, and ordinarily meet in one place for the public exercise of religion.
23. For such a company, and not larger, is properly signified by the word Ekklesia, ecclesia, Church. Nor does it have a larger signification in the New Testament when it refers to any visible and designed company; nor is it used so among secular authors who are more ancient.
24. Hence diverse fixed Congregations of the same Country and Province are always called Churches, in the plural, and not one Church; this is so even in Judea, which was all one national Church before, 1 Thessalonians 2:14; Acts 14:23; Acts 15:41; Romans 16:4-5; Romans 16:16; 1 Corinthians 16:1; 1 Corinthians 16:19; 2 Corinthians 8:1; 2 Corinthians 8:18-19; Galatians 1:2, Galatians 1:22.668
25. Also, those particular Churches which are reckoned in the New Testament, usually met together, ἐπὶ τὸ αὐτὸ, into one: Acts 2:44; Acts 5:12; Acts 14:27; Acts 15:25; Acts 21:22; 1 Corinthians 5:4; 1 Corinthians 14:23, 1 Corinthians 14:26, 1 Corinthians 11:17, 1 Corinthians 11:33.669
26. Nor is there anything to be read in all the New Testament of the institution of any larger Church upon which lesser congregations should depend; nor is there any worship or holy ordinance prescribed which is not to be observed in every congregation; nor is there any ordinary Minister made, who is not given to some such company.
27. Yet particular Churches, as their Communion requires, and as the light of nature, and the equity of rules and examples of Scriptures teach, may and often ought to enter into a mutual confederacy and fellowship among themselves in Classes and Synods, so that they may use their common consent and mutual helps as much as may be fitly done, especially in those things which are of greater moment. But that combination does not constitute a new form of Church; nor should it take away or diminish in any way that liberty and power which Christ has left to his Churches for directing and furthering that which it alone serves.
28. Ordinary Ministers follow the form of the Church that is instituted; they are not Ecumenical, National, Provincial, or Diocesan Bishops, but Elders of one Congregation, who in the same sense are also called Bishops in the Scriptures.
29. Those transcendent members of the Hierarchy were merely human creations, brought into the Church without any Divine precept or example. They cannot fulfill the office of a Pastor in so many Congregations. They rob the Churches of their liberty while they exercise, as it were a regal, or rather tyrannical dominion over the Churches themselves, and their Pastors. They have brought in with them the Roman Antichrist himself as the head, and Chancellors, Suffragans, Archdeacons, Officials, and similar props of the Hierarchy, as the tail of the same sort (whose very names are Apocryphal, and altogether unknown to the first Churches) to the utter oppressing of the Churches of God.
30. The right to call an ordinary Minister is in the Church itself to whom he must serve, Acts 14:23.670
31. Yet here they need the direction and help of the Elders, both of the same Church and also very often of the neighbor Churches.
32. The essence of the CALLING is in election by the Church, and acceptance by the elected.
33. An antecedent adjunct of it is EXAMINATION, or trial.
34. A consequent and consummating adjunct is ORDINATION, which is nothing else than a certain solemn entrance of the Minister already elected, into the free execution of his function; ἐπιθέσiς, laying on of hands,671 often signifies the same thing among the ancients.
35. The Episcopal ordination of a Minister without title, that is, without a Church to which and in which he should be ordained, is as ridiculous as someone pretending to be a husband, without having a wife.
36. A Minister called in this way to some one Church, can neither forsake it at his own will, nor be thrown out of it without just cause; nor can another undertake the like care of the Church, or neglect what he has undertaken by voluntary non-residency, without a sacrilegious breaking of his covenant.
37. Ordinary Ministers are either Pastors and Teachers, or ruling Elders, to whom are joined those who take care of the poor; that is, Deacons, Deaconesses, or Widows.
38. By these offices, Christ has sufficiently provided for all the necessities of the members of the Church; namely, that they may be chiefly instructed in the knowledge of the truth by Teachers, stirred up chiefly to the practice of piety by Pastors, preserved in that course of life and called back to repentance for sins by them and by the Rulers, and helped against poverty by Deacons.