呵呵，跟人家聊了這邊的情況，樂得。所以，打蛇隨棍上，跟人家再要了些寶貝，貼出來，看看R怎麼『乞題』？
大家都知道，聖約神學和時代論已經被改革宗描繪為老死不相往來的死敵。
而，所謂時代論（Dispensationalism）的英文字根是Dispensation，對應的希臘文是οιeονομι\。而οιeονομι\有三個英文翻譯：1）Economy/經綸/經世——指神永遠救贖的計劃；2）Dispensation/分賜——指神分賜救恩的不同方法，重點是『方法』，不是『時代』；3）Stwardship/管家職分——在分賜救恩過程中，神使用作為工具/憑藉的人。
由於中文聖經譯本的譯者基本上沒有這個觀念，所以，都翻的非常那個那個。所以，導致華人基督徒對於οιeονομι\是完全沒有概念的。
不過，大家只要簡單的記得，時代論是建立在οιeονομι\上面的概念，所以，只要作品中使用Economy或Dispensation的，就是『具有時代論元素』——雖然不是『正統』時代論，但是，基本概念是一致的。
好啦，區區非常不才被『允許』貼的『一次文獻』材料在下面了：
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1.13.6 85 I have no objections to adopt the definition of Tertullian,
provided it is properly understood, “that there is in God a certain
arrangement or economy, which makes no change on the unity of essence.”—
Tertull. Lib. contra Praxeam.
1.13.28 102 With no more truth do they claim Tertullian as a patron.
Though his style is sometimes rugged and obscure, he delivers the doctrine
which we maintain in no ambiguous manner, namely, that while there is one
God, his Word, however, is with dispensation or economy; that there is only
one God in unity of substance; but that, nevertheless, by the mystery of
dispensation, the unity is arranged into Trinity; that there are three, not
in state, but in degree—not in substance, but in form—not in power, but in
order.10 103 He says indeed that he holds the Son to be second to the Father;
but he means that the only difference is by distinction.
1.13.28 102 When he calls the Word and Spirit a portion of the whole,
the expression, though harsh, may be allowed, since it does not refer to the
substance, but only (as Tertullian himself testifies) denotes arrangement and
economy which applies to the persons only. Accordingly, he asks, “How many
persons, Praxeas, do you think there are, but just as many as there are names
for?” In the same way, he shortly after says, “That they may believe the
Father and the Son, each in his own name and person.” These things, I think,
sufficiently refute the effrontery of those who endeavour to blind the simple
by pretending the authority of Tertullian.
104 Angels the dispensers of the divine beneficence to us.
1.14.6 108 But the point on which the Scriptures specially insist is
that which tends most to our comfort, and to the confirmation of our faith,
namely, that angels are the ministers and dispensers of the divine bounty
towards us.
1.17.4 138 How comes it that a provident man, while he consults for his
safety, disentangles himself from impending evils; while a foolish man,
through unadvised temerity, perishes, unless it be that prudence and folly
are, in either case, instruments of divine dispensation?
1.17.5 138 And in this way, while acting wickedly, we serve his
righteous ordination, since in his boundless wisdom he well knows how to use
bad instruments for good purposes. And see how absurd this mode of arguing
is. They will have it that crimes ought not to be punished in their authors,
because they are not committed without the dispensation of God.
1.17.6 138 "The Christian, then, being most fully persuaded, that all
things come to pass by the dispensation of God, and that nothing happens
fortuitously, will always direct his eye to him as the principal cause of
events, at the same time paying due regard to inferior causes in their own
place."
1.17.8 140 When unjustly assailed by men, overlooking their malice
(which could only aggravate our grief, and whet our minds for vengeance), let
us remember to ascend to God, and learn to hold it for certain, that whatever
an enemy wickedly committed against us was permitted, and sent by his
righteous dispensation.
151 How he was manifested to the world, namely, in a twofold manner.
First, under the Law. Here the Decalogue is expounded, and some other points
relating to the law discussed, Chap. 7 and 8. Secondly, under the Gospel.
Here the resemblance and difference of the two dispensations are considered,
Chap. 9, 10, 11.
2.2.13 169 By heavenly things, I mean the pure knowledge of God, the
method of true righteousness, and the mysteries of the heavenly kingdom. To
the former belong matters of policy and economy, all mechanical arts and
liberal studies. To the latter (as to which, see the eighteenth and following
sections) belong the knowledge of God and of his will, and the means of
framing the life in accordance with them.
210 Christ, the Mediator in both dispensations, was offered to the
faith of the pious Israelites and people of old, as is plain from the
institution of sacrifice, the calling of Abraham’s family, and the elevation
of David and his posterity, sec. 2. III.
2.7.2 216 And it is to be observed, by the way, that the kingdom, which
was at length erected in the family of David, is part of the Law, and is
comprehended under the dispensation of Moses; whence it follows, that, as
well in the whole tribe of Levi as in the posterity of David, Christ was
exhibited to the eyes of the Israelites as in a double mirror.
2.8.45 253 For we must consider, that what each individual possesses
has not fallen to him by chance, but by the distribution of the sovereign
Lord of all, that no one can pervert his means to bad purposes without
committing a fraud on a divine dispensation.
261 the 1st and 2nd sections are occupied with the dispensation of
this knowledge, which, after the manifestation of Christ in the flesh, was
more clearly revealed than under the Law.
2.9.1 262 Hence, although this only begotten Son, who is now to us the
brightness of his Father’s glory and the express image of his person, was
formerly made known to the Jews, as we have elsewhere shown from Paul, that
he was the Deliverer under the old dispensation; it is nevertheless true, as
Paul himself elsewhere declares, that “God, who commanded the light to shine
out of darkness, has shined in our hearts, to give the light of the knowledge
of the glory of God in the face of Jesus Christ,” (2 Cor. 4:6); because,
when he appeared in this his image, he in a manner made himself visible, his
previous appearance having been shadowy and obscure.
265 A proof that, generally speaking, the old and new dispensations
are in reality one, although differently administered. Three points in which
the two dispensations entirely agree,
265 Introduction, showing the necessity of proving the similarity of
both dispensations in opposition to Servetus and the Anabaptists.
265 The first of these points of resemblance being the foundation of
the other two, a lengthened proof is given of it. The first argument taken
from a passage, in which Paul, showing that the sacraments of both
dispensations had the same meaning, proves that the condition of the ancient
church was similar to ours.
265 Conclusion of the whole discussion concerning the similarity of
both dispensations. For fuller confirmation, four passages of Scripture
produced. Refutation of the error of the Sadducees and other Jews, who denied
eternal salvation and the sure hope of the Church.
Note 221 265 27 227 As to the agreement of both dispensations, see
August. Lib. de Moribus Eccles. Lat., especially cap. 28.
2.10.20 266 It is possible, indeed, to explain both in one word. The
covenant made with all the fathers is so far from differing from ours in
reality and substance, that it is altogether one and the same: still the
administration differs. But because this brief summary is insufficient to
give any one a full understanding of the subject, our explanation to be
useful must extend to greater length. It were superfluous, however, in
showing the similarity, or rather identity, of the two dispensations, again
to treat of the particulars which have already been discussed, as it were
unseasonable to introduce those which are still to be considered elsewhere.
Note 224 267 30 230 “Novo populo.” French, “au peuple du Nouveau
Testament”—the people of the New Dispensation;
2.10.20 276 When we descend to the later prophets, we have it in our
power to expatiate freely as in our own field. If, when David, Job, and
Samuel, were in question, the victory was not difficult, much easier is it
here; for the method and economy which God observed in administering the
covenant of his mercy was, that the nearer the period of its full exhibition
approached, the greater the additions which were daily made to the light of
revelation. Accordingly, at the beginning, when the first promise of
salvation was given to Adam (Gen. 3:15), only a few slender sparks beamed
forth: additions being afterwards made, a greater degree of light began to be
displayed, and continued gradually to increase and shine with greater
brightness, until at length all the clouds being dispersed, Christ the Sun of
righteousness arose, and with full refulgence illumined all the earth (Mal.
4).
278 "Notwithstanding, among those under the Law, some of the strongest
examples of faith are exhibited, their equals being scarcely to be
found in the Christian Church. The ordinary method of the divine dispensation
to be here attended to. These excellent individuals placed under the Law, and
aided by ceremonies, that they might behold and hail Christ afar off."
2.11.2 279 But since the Scripture sometimes demonstrates that the
earthly blessings thus bestowed were intended by God himself to guide them to
a heavenly hope, it shows great unskilfulness, not to say dullness, not to
attend to this mode of dispensation.
279 Objections. 2. God could at first have transacted with the Jews as
he now does with Chistians. Answer, showing the absurdity of this objection.
Another answer founded on a just consideration of the divine will and the
dispensation of grace.
2.11.9 284 Therefore, seeing they were obliged to the anxious
observance of ceremonies (which were the symbols of a tutelage bordering on
slavery, and handwritings by which they acknowledged their guilt, but did not
escape from it), they are justly said to have been, comparatively, under a
covenant of fear and bondage, in respect of that common dispensation under
which the Jewish people were then placed.
2.11.10 284 The thing which he （Augustine） thus intended to assert
was, that all the saints mentioned in Scripture, from the beginning of the
world, as aving been specially selected by God, were equally with us
partakers of the blessing of eternal salvation. The only difference between
our ivision and that of Augustine is, that ours (in accordance with the
words of our Saviour, “All the prophets and the law prophesied until John,
” t. 11:13) distinguishes between the gospel light and that more obscure
dispensation of the word which preceded it, while the other division simply
distinguishes between the weakness of the Law and the strength of the Gospel.
3.1.2 332 Moreover, as it is for the sake of his Son that God bestows
the Holy Spirit upon us, and yet has deposited him in all his fulness with
the Son, to be the minister and dispenser of his liberality, he is called at
one time the Spirit of the Father, at another the Spirit of the Son: “Ye are
not in the flesh but in the Spirit, if so be that the Spirit of God dwell in
you. Now, if any man have not the Spirit of Christ, he is none of his,”
(Rom. 8:9); and hence he encourages us to hope for complete renovation: “If
the Spirit of him that raised up Jesus from the dead dwell in you, he that
raised up Christ from he dead shall also quicken your mortal bodies by his
Spirit that dwelleth in you,” (Rom. 8:11).
3.4.21 398 For when they confess that a good part of the priests do not
use the keys duly, and that power without the legitimate use is ineffectual,
who is to assure me, that the one by whom I am loosed is a good dispenser of
the keys? But if he is a bad one, what better has he given me than this
nugatory dispensation,—What is to be bound or loosed in you I know not,
since I have not the proper use of the keys; but if you deserve it, I absolve
you?
3.5.1 411 From this dogma of satisfaction that of indulgences takes its
rise. For the pretence is, that what is wanting to our own ability is hereby
supplied; and they go the insane length of defining them to be a dispensation
of the merits of Christ, and the martyrs which the Pope makes by his bulls.
3.5.2 412 They give the name of treasury of the Church to the merits of
Christ, the holy Apostles and Martyrs. They pretend, as I have said, that the
radical custody of the granary has been delivered to the Roman bishop, to
whom the dispensation of these great blessings belongs in such a sense, that
he can both exercise it by himself, and delegate the power of exercising it
to others.
3.5.4 414 He also writes to the Corinthians: “Whether we be afflicted,
it is for your consolation and salvation, which is effectual in the enduring
of the same sufferings which we also suffer,” (2 Cor. 1:6). In the same
place he immediately explains his meaning by adding, that he was made a
minister of the Church, not for redemption, but according to the dispensation
which he received to preach the gospel of Christ.
3.11.8 451 Hence I infer, first, that Christ was made righteousness
when he assumed the form of a servant; secondly, that he justified us by his
obedience to the Father; and, accordingly that he does not perform this for
us in respect of his divine nature, but according to the nature of the
dispensation laid upon him.
3.17.6 496 Here, by the way, it is of importance to observe how those
forms of expression differ from legal promises. By legal promises, I mean not
those which lie scattered in the books of Moses (for there many Evangelical
promises occur), but those which properly belong to the legal dispensation.
All such promises, by whatever name they may be called, are made under the
condition that the reward is to be paid on the things commanded being done.
565 The Apostle shows that the same thing has been done in regard to
individuals under the Christian dispensation.
3.22.6 577 God being pleased in this matter to act as a free dispenser
and disposer, distinctly declares, that the only ground on which he will show
mercy to one rather than to another is his sovereign pleasure; for when mercy
is bestowed on him who asks it, though he indeed does not suffer a refusal,
he, however, either anticipates or partly acquires a favour, the whole merit
of which God claims for himself.
3.23.9 587 For if predestination is nothing else than a dispensation of
divine justice, secret indeed, but unblamable, because it is certain that
those predestinated to that condition were not unworthy of it, it is equally
certain, that the destruction consequent upon predestination is also most
just.
3.24.2 593 Moreover, this is clearly demonstrated by the nature and
dispensation of calling, which consists not merely of the preaching of the
word, but also of the illumination of the Spirit.
4.4.1 657 Hitherto we have discoursed of the order of church government
as delivered to us in the pure word of God, and of ministerial offices as
instituted by Christ (chap. 1 sec. 5, 6; chap. 3). Now that the whole subject
may be more clearly and familiarly explained, and also better fixed in our
minds, it will be useful to attend to the form of the early church, as this
will give us a kind of visible representation of the divine institution. For
although the bishops of those times published many canons, in which they
seemed to express more than is expressed by the sacred volume, yet they were
so cautious in framing all their economy on the word of God, the only
standard, that it is easy to see that they scarcely in any respect departed
from it.
4.4.5 659 For, although the canons uniformly make the bishop the
dispenser of all the goods of the Church, this is not to be understood as if
he by himself undertook that charge, but because it belonged to him to
prescribe to the deacon who were to be admitted to the public alimony of the
Church, and point out to what persons, and in what portions, the residue was
to be distributed, and because he was entitled to see whether the deacon
faithfully performed his office.
4.6.2 677 The question, then, may be thus stated, Is it necessary for
the true order of the hierarchy (as they term it), or of ecclesiastical
order, that one See should surpass the others in dignity and power, so as to
be the head of the whole body? We subject the Church to unjust laws if we lay
this necessity upon her without sanction from the word of God. Therefore, if
our opponents would prove what they maintain, it behoves them first of all to
show that this economy was instituted by Christ. For this purpose, they refer
to the office of high priest under the law, and the supreme jurisdiction
which God appointed at Jerusalem.55
703 "Last mode of teaching by our Saviour himself manifested in the
flesh. Different names given to this dispensation, to show that we are
not to dream of anything more perfect than the written word."
4.8.7 706 For which reason, the whole period of the new dispensation,
from the time when Christ appeared to us with the preaching of his Gospel,
until the day of judgment, is designated by the last hour, the last times,
the last days, that, contented with the perfection of Christ’s doctrine, we
may learn to frame no new doctrine for ourselves, or admit any one devised by
others.
4.10.17 730 But that was said merely of the Law, which was succeeded by
the Prophets and the whole Gospel dispensation! This I admit, but I at the
same time add, that these are fulfilments of the Law, rather than additions
or diminutions.
750 A second part of common discipline relating to fastings, prayer,
and other holy exercises. These used by believers under both dispensations.
To what purposes applied. Of Fasting.
4.12.5 752 And here, also, regard must be had to the Lord’s Supper,
which might he profaned by a promiscuous admission.57 588 For it is most
true, that he who is intrusted with the dispensation of it, if he knowingly
and willingly admits any unworthy person whom he ought and is able to repel,
is as guilty of sacrilege as if he had cast the Lord’s body to dogs.
4.13.3 767 I say this, because some aspire to the praise of humility,
for entangling themselves in a variety of observances from which God for good
reason wished us to be entirely free. Hence, if we would escape this danger,
let us always remember that we are by no means to withdraw from the economy
which God has appointed in the Christian Church.
4.14.2 779 The old interpreter, whenever he wished to render the Greek
term μ into Latin, especially when it was used with reference to divine
things, used the word sacramentum. Thus, in Ephesians, “Having made known
unto us the mystery (sacramentum) of his will;” and again, “If ye have
heard of the dispensation of the grace of God, which is given me to
you-wards, how that by revelation he made known unto me the mystery”
(sacramentum) (Eph. 1:9; 3:2).
4.14.20 789 Now these have been different at different times, according
to the dispensation which the Lord has seen meet to employ in manifesting
himself to men.
4.14.23 791 The Scholastic dogma (to glance at it in passing), by which
the difference between the sacraments of the old and the new dispensation is
made so great, that the former did nothing but shadow forth the grace of God,
while the latter actually confer that it, must be altogether exploded.
Note 614 792 For example, what would have been the value of the
atonement which the high priest was to make each year, when, in the holy of
holies, he offered blood for his own sins and for the sins of the people?
Again, why did Moses sprinkle blood upon the book, the people, the
tabernacle, and all the vessels of the tabernacle, in order (as Hebrews
9:19-23states) to purge and purify them, if the blood of calves and lambs and
goats cannot take away a single sin? And how could David have written, “
Blessed is the man whose sins are forgiven” (a blessedness applicable,
according to Paul in Romans 4:6-8, not only to David, but also to New
Testament believers), if by the shedding of blood during the Old Testament
economy, there was no remission (forgiveness) of sins? The objection may be
raised, but then what does the writer of Hebrews mean when he says (in 10:4)
that “it is not possible that the blood of bulls and of goats should take
away sins”?
4.15 794 "There are two parts of this chapter,—I. Dissertation on the
two ends of Baptism, sec. 1-13. II. The second part may be reduced to four
heads. Of the use of Baptism, sec. 14, 15. Of the worthiness or unworthiness
of the minister, sec. 16-18. Of the corruptions by which this
sacrament was polluted, sec. 19. To whom reference is had in the
dispensation, sec. 20-22."
794 There are two parts of this chapter,—I. Dissertation on the two
ends of Baptism, sec. 1-13. II. The second part may be reduced to four heads.
Of the use of Baptism, sec. 14, 15. Of the worthiness or unworthiness of the
minister, sec. 16-18. Of the corruptions by which this sacrament was
polluted, sec. 19. To whom reference is had in the dispensation, sec. 20-22.
795 "To whom the dispensation of baptism belongs. Not to private
individuals or women, but to the ministers of the Church. Origin of the
baptism of private individuals and women. An argument in favour of it
refuted."
4.15.20 804 It is here also pertinent to observe, that it is improper
for private individuals to take upon themselves the administration of
baptism; for it, as well as the dispensation of the Supper, is part of the
ministerial office.
4.15.20 804 And when, in the administration of the Supper, he ordered
his disciples to do what they had seen him do (he having done the part of a
legitimate dispenser), he doubtless meant that in this they should imitate
his example.
4.15.22 805 For the words of Christ are plain: “Go ye, therefore, and
teach all nations, baptising them” (Mt. 28:19). Since he appointed the same
persons to be preachers of the Gospel, and dispensers of baptism—and in the
Church, “no man taketh this honour unto himself,” as the apostle declares
(Heb. 5:4), “but he that is called of God, as was Aaron”—any one who
baptises without a lawful call usurps another’s office.
4.16.6 810 Let it not be objected, that the only symbol by which the
Lord ordered his covenant to be confirmed was that of circumcision, which was
long ago abrogated. It is easy to answer, that, in accordance with the form
of the old dispensation, he appointed circumcision to confirm his covenant,
but that it being abrogated, the same reason for confirmation still
continues, a reason which we have in common with the Jews.
4.16.11 813 It is absolutely certain that the original promises
comprehending the covenant which God made with the Israelites under the old
dispensation were spiritual, and had reference to eternal life, and were, of
course, in like manner spiritually received by the fathers, that they might
thence entertain a sure hope of immortality, and aspire to it with their
whole soul.
4.16.11 813 Having handled this subject fully when treating of the
difference between the old and the new dispensations, I now only glance at it.
4.16.12 813 Under the appellation of children the difference they
observe is this, that the children of Abraham, under the old dispensation,
were those who derived their origin from his seed, but that the appellation
is now given to those who imitate his faith, and therefore that carnal
infancy, which was ingrafted into the fellowship of the covenant by
circumcision, typified the spiritual children of the new covenant, who are
regenerated by the word of God to immortal life.
4.16.19 817 But faith, they say, cometh by hearing, the use of which
infants have not yet obtained, nor can they be fit to know God, being, as
Moses declares, without the knowledge of good and evil (Deut. 1:39). But they
observe not that where the apostle makes hearing the beginning of faith, he
is only describing the usual economy and dispensation which the Lord is wont
to employ in calling his people, and not laying down an invariable rule, for
which no other method can be substituted.
4.16.19 817 But they observe not that where the apostle makes hearing
the beginning of faith, he is only describing the usual economy and
dispensation which the Lord is wont to employ in calling his people, and not
laying down an invariable rule, for which no other method can be substituted.
4.16.28 822 Let them, therefore, have a solid answer. The command here
given by Christ relates principally to the preaching of the gospel: to it
baptism is added as a kind of appendage. Then he merely speaks of baptism in
so far as the dispensation of it is subordinate to the function of teaching.
4.16.30 823 Wherefore, there is the greatest difference between the two
signs. This also we observe in similar signs under the old dispensation.
Circumcision, which, as is well known, corresponds to our baptism, was
intended for infants, but the passover, for which the Supper is substituted,
did not admit all kinds of guests promiscuously, but was duly eaten only by
those who were of an age sufficient to ask the meaning of it (Exod. 12:26).
Had these men the least particle of soundness in their brain, would they be
thus blind as to a matter so very clear and obvious?
4.17.17 838 His birth as an infant, his growth, his extension on the
cross, his confinement in the sepulchre, were effected, they say, by a kind
of dispensation, that he might perform the offices of being born, of dying,
and of other human acts: his being seen with his wonted bodily appearance
after the resurrection, his ascension into heaven, his appearance, after his
ascension, to Stephen and Paul, were the effect of the same dispensation,
that it might be made apparent to the eye of man that he was constituted King
in heaven.
4.17.29 849 And while they thus prate, they are forced to give Christ a
twofold body, because, according to them, it is visible in itself in heaven,
but in the Supper is invisible, by a special mode of dispensation.
4.17.29 849 Far more correct is Tertullian, who contends that the body
of Christ was natural and real, because its figure is set before us in the
mystery of the Supper, as a pledge and assurance of spiritual life (Tertull.
Cont. Marc. Lib. 4).61 642 And certainly Christ said of his glorified body, “
Handle me, and see; for a spirit hath not flesh and bones, as ye see me have
” (Luke 24:39). Here, by the lips of Christ himself, the reality of his
flesh is proved, by its admitting of being seen and handled. Take these away,
and it will cease to be flesh. They always betake themselves to their
lurking-place of dispensation, which they have fabricated.
4.17.29 849 Then, however they may turn themselves about, they will not
find any place for their fictitious dispensation in that passage, in which
Paul says, that “our conversation is in heaven; from whence we look for the
Saviour, the Lord Jesus Christ: who shall change our vile body, that it may
be fashioned like unto his glorious body” (Phil. 3:20, 21).
4.17.39 859 They will either receive it without hearing the words of
the institution read, or the minister will conjoin the true explanation of
the mystery with the sign. In the silent dispensation, there is abuse and
defect. If the promises are narrated, and the mystery is expounded, that
those who are to receive may receive with advantage, it cannot be doubted
that this is the true consecration.
4.17.44 862 Thus we ought always to provide that no meeting of the
Church is held without the word, prayer, the dispensation of the Supper, and
alms.
4.18.4 868 For Christ did not offer himself once, in the view that his
sacrifice should be daily ratified by new oblations, but that by the
preaching of the gospel and the dispensation of the sacred Supper, the
benefit of it should be communicated to us.
4.18.19 875 My readers have here a compendious view of all that I have
thought it of importance to know concerning these two sacraments, which have
been delivered to the Christian Church, to be used from the beginning of the
new dispensation to the end of the world, Baptism being a kind of entrance
into the Church, an initiation into the faith, and the Lord’s Supper the
constant aliment by which Christ spiritually feeds his family of believers.
4.19.16 886 But some one will object that to most of those who are
absolved by priests nothing of the kind is given by the absolution, whereas,
according to their dogma, the sacraments of the new dispensation ought to
effect what they figure.
4.19.28 893 But while this honour is attributed to the Christian
ministry, Popish priests may not plume themselves upon it. Christ ordered
dispensers of his gospel and his sacred mysteries to be ordained, not
sacrificers to be inaugurated, and his command was to preach the gospel and
feed the flock, not to immolate victims.
100AP 37 921 We have said that Christ is revealed to us by the Gospel.
And, first, the agreement between the Gospel, or the New Testament, and the
Old Testament is demonstrated: 1. Because the godly, under both
dispensations, have had the same hope of immortality; 2. They have had the
same covenant, founded not on the works of men, but on the mercy of God; 3.
They have had the same Mediator between God and men—Christ.
100AP 38 921 Next, five points of difference between the two
dispensations are pointed out. 1. Under the Law the heavenly inheritance was
held out to them under earthly blessings; but under the Gospel our minds are
led directly to meditate upon it. 2. The Old Testament, by means of figures,
presented the image only, while the reality was absent; but the New Testament
exhibits the present truth. 3. The former, in respect of the Law, was the
ministry of condemnation and death; the latter, of righteousness and life. 4.
The former is connected with bondage, which begets fear in the mind; the
latter is connected with freedom, which produces confidence. 5. The word had
been confined to the single nation of the Jews; but now it is preached to all
nations.
這裡總共78筆加爾文使用Economy/Dispensation的出處。如果仔細分析，可以看見加爾文不斷使用Both Dispensations, Old/Mosaic Dispensation, New Dispensation, Dispensation of Grace等標準的，時代論把聖經分成不同時代的觀念。而且，使用的都『不是』covenant/聖約，這個詞。
當然，加爾文也在許多地方使用Covenant/聖約的觀念來區分聖經的時代，而使用Covenant的方式與Dispensation是相同且可替換的。
換句話說，Dispensationalism和Covenant Theology『原本是一家人』。
R，要不要繼續玩下去啊？！
最後，還是用『那首』民歌做結束：
你儂我儂
作詞：李抱忱 作曲：李抱忱
你儂我儂，忒煞情多，情多處，熱如火，
蒼海可枯，堅石可爛，此愛此情永遠不變。
用一塊泥捻一個你，留下笑容使我長憶，
再用一塊塑一個我，常陪君傍永伴君側。
將咱兩個一起打破，再將你我用水調和，
重新和泥，重新再做，
再捻一個你，再塑一個我。
從今以後，我可以說，
我泥中有你，你泥中有我。
將咱兩個一起打破，再將你我用水調和，
重新和泥，重新再做，
再捻一個你，再塑一個我。
從今以後，我可以說，
我泥中有你，你泥中有我。
將咱兩個一起打破，再將你我用水調和，
重新和泥，重新再做，
再捻一個你，再塑一個我。
從今以後，我可以說，
我泥中有你，你泥中有我。
將咱兩個一起打破，再將你我用水調和，
重新和泥，重新再做，
再捻一個你，再塑一個我。
從今以後，我可以說，
我泥中有你，你泥中有我。
然後，再高呼三聲：
加爾文萬歲！
加爾文萬歲！
加爾文萬歲！
：）