I. Two Kingdoms

The basic fact of reality. There are two kingdoms. The Kingdom of Satan, and the Kingdom of Christ. The kingdom of darkness and the kingdom of light. The Kingdom of This World and the Kingdom of God. If you're not in the one then you're in the other. There is no inbetween. Inbetween means you are still in the Kingdom of Satan. If you are indifferent to the fact of the two kingdoms then you are in the kingdom of darkness. A slave and prisoner to the Devil and death. If you laugh at this reality you are a slave of the Devil in his kingdom. You can't be 'not included' in any way. You are, by default, a subject of Satan and his kingdom of death from birth; and you either remain there or you enter the Kingdom of God through faith in the only Lord and Saviour Jesus Christ, the King of the Kingdom of God. Two Kingdoms.

II. Covenant of Redemption

The Covenant of Redemption describes God's Plan from eternity and the means, or even the architecture and mechanics, of carrying out that plan. There are three great covenants involved in God's Plan. The overall Covenant of Redemption, the Covenant of Works, and the Covenant of Grace. They can be seen as a triad of which the first is active, the second passive, and the third reconciling. The main intent of God's work through these covenants is to have a people who are more than created 'things', but who are able to achieve (recover and make real) the very image of God through real development. In the Covenant of Redemption the three Persons of the Trinity agree among themselves within the Godhead to carry out the great plan. God the Father creates and chooses, the Son redeems, and the Holy Spirit applies this salvation to - and works sanctification in - God's elect. Human beings are created 'on high', symbolized by the Garden of Eden ("I am a child of the heavens and the earth, but my origin is of the heaven's alone" - the saying found in all languages all over the world); then they are made to 'fall' (through not living up to the demands of the Covenant of Works); then they are brought into the Covenant of Grace which effects within them a top-down development through connecting back with the origin of life through faith. This action of 'climbing back up' through the Mediatorial sacrifice and work of Jesus Christ and the sanctifying work of the Holy Spirit (and indeed one's own effort in concert with the above, made only possible by the above) develops in the created soul real memory, will, and understanding (to use Augustine's words), or real consciousness, real will, and real understanding. It also gives the created soul the complete image of God of which inner connection was lost in the fall of Adam.

The Covenant of Redemption is similar to the 'Grand Gnostic Plan' (though real) which states that (1) you are born on high, (2) you come down to a lower level, (3) and then you have to climb back up to the level you were originally created at - and higher - but by your own effort thus becoming a real being rather than just a created 'thing'.

This similarity with the Gnostic Plan makes theologians - Calvinist, Reformed theologians who developed Covenant Theology - leery of the Covenant of Redemption to this day (usually unconsciously leery of it) and it also makes non-Calvinist theologians actually accuse Calvinists of being 'gnostics' (it is among the reasons, along with such things as the logic-bewildering and man-centered vanity insulting high-mystery-doctrines of election and predestination). Calvinists are often accused of being gnostics by more fundamentalist type Christians because of the amount of knowledge and understanding needed - as they see it - to understand Calvinism. The fact is, the Covenant of Redemption - Covenant Theology - is the very key to seeing the Bible as a whole and seeing its parts in relation to the whole. It is the key to understanding God's Word and God's Plan. (Historically Gnosticism is, of course, an ancient heresy that involves many ridiculous beliefs such as that the God of the Old Testament is really the devil and etc., etc., and my use of the term 'Grand Gnostic Plan' has more to do with a more general sense and use of the term gnostic that has emerged throughout history up through the Renaissance.)

The Covenant of Redemption: the covenant made between the Father, Son, and Holy Spirit within the Godhead to set up and effect the overall Plan to create souls, have them fall (inevitably, by their own choice), and redeem them and sanctify them back into the good graces of God.

The Covenant of Works: made between God and Adam in the Garden. Adam is not to eat of the fruit of the Tree of Good and Evil and he will have eternal life. Adam breaks this covenant and falls (is kicked out of the Garden) and death enters the world. All of Adam's offspring - all of humanity - fall in Adam, just as you are affected by the decisions of your own father or the leader of your nation. So, you're born with original sin, and that is that. Accept it and accept that God is Holy and a sinful creature can't live in the presence of God; and accept that the only solution to this predicament is...

The Covenant of Grace: made between God and man in which God would send his own Son to pay the price of sin that man can't pay, and through that act all would be saved who believe.

III. Doctrines of Grace and 5 Solas

Calvin elucidated the high mystery of the Biblical message. Where most would negotiate down that very high mystery to the demands of human 'logic' and what is comfortable to pride, Calvin accepted the mystery and didn't negotiate it down to man's level or desires. These high mysteries are encapsulated in what are called the Doctrines of Grace (or T.U.L.I.P. as they are commonly known by). Man's 'T'otal inability to choose God (this insults man's sense of free will and sense of ability to make his own choices regarding anything including having something to do with his own salvation). Man of course has free will, but not to choose God. The main argument between Calvinists and Arminians is centered on whether one is man-centered (Arminian) or one is God-centered (Calvinist). The Bible demands that one get above their vanity, worldly pride, and self-will to be able to connect with God through faith. Without that happening you are 'not there'. The last thing human beings want to give up - to anybody, including God - is their vanity, worldly pride, and self-will. The mechanics of regeneration and salvation are the same, for all practical purposes, for everybody who connects. Evangelization is the same as well (for Cavlinists and any other theologically-oriented Christian). The difference really is a central point-of-view of being man-centered or God-centered and this effects ones faith and repentance. Most Christians, when it comes down to it, would lecture to God Himself about all and everything rather than accept what God says about anything. A person who is willing to accept what is difficult for his vanity, worldly pride, self-will, and 'sense of logic' to accept is more likely to have a real faith and real repentance than one who refuses to accept those same things. Practically speaking, for the Holy Spirit to be able to work on you and in you you need real faith and repentance and if you are still making demands for your vanity and worldly pride and self-will (for your man-centered point-of-view) then the Holy Spirit is not in you. You need to humble yourself and bury your vanity and worldly pride and self-will in the Word of God and accept the Word of God especially where it insults your 'beliefs' and 'logic' and 'opinions' &c.

'U'nconditional election is a doctrine of the reality of God's sovereignty in creation, providence, and grace. Difficult for vanity and worldly pride to accept, yet reality. 'L'imited atonement states that Christ died for the elect. The vain human wants to be a busy-body and concern himself with what happens with those who are not of the elect (this gives the vain human another 'angle' or reason to lecture to God). Allow God to deal with His Creation. He's capable, and it's His prerogative to do as He sees fit regarding each and every one of his Created beings. 'I'rresistible grace is about effectual calling. When you are called you are called and you are regenerated, usually in ignorance of it all. Should be a clue as to who is effecting it: God, or ignorant, clueless you. 'P'erseverance of the saints: once you're awakened you are there for good. The grace of faith can be weak or strong in a regenerate individual, but it will be none-the-less effective for salvation. Your King Jesus Christ makes sure, on his end, that you are secure in your salvation, which is the real reason your salvation is secure. All of these doctrines outline the top-down nature of apostolic, Biblical doctrine. It goes against 'logic', often, and certainly against the demands of vanity and worldly pride and self-will. One has to set aside their man-centered view of all and everything and get into a God-centered view of all and everything. Reduce yourself and fear God, it is the beginning of wisdom.

The 'five solas' are five approaches and doctrines to the Faith that keep one on the straight and narrow; keeps one oriented towards God rather than ourselves or other men:

Sola Scriptura: Scripture Alone is the Standard

Solo Christo! By Christ's Work Alone are We Saved

Sola Gratia: Salvation by Grace Alone

Sola Fide: Justification by Faith Alone

Soli Deo Gloria! For the Glory of God Alone

Again, the Doctrines of Grace, and the Five Solas, are the, in effect, inner architecture and mechanics of God's Word and Doctrine once accepted and adopted and made a part of one's orientation. They allow what is above you to come down and work on you and be inside you and to order you internally in a new way necessary for the growth of sanctification. Visually they are like pillars of light that surround you and that reach up to God. They contain you and keep you orientated towards God so God can effect you with His Spirit by the sacrifice of Christ on the cross and your faith in Jesus Christ. Without the doctrines of grace everything is 'flesh upwards' in your thinking and approach and orientation. Everything is coming from vanity and worldly pride, and they don't recognize anything above their level, which renders you, in effect, cut-off from the life current of God.

IV. Law and Gospel and Sanctification

The subject of 'law and gospel' is central to understanding the Bible and, hence, reality. The difference between the law and the gospel and how they are reconciled in a believing Christian. Sanctification, the process (including effort from the Christian himself) is that reconciliation. Here are some good descriptions of what law and gospel is about:

William Twisse (1578-1646). "How many ways does the Word of God teach us to come to the Kingdom of heaven? Two. Which are they? The Law and the Gospel. What says the Law? Do this and live. What says the Gospel? Believe in Jesus Christ and you shall be saved. Can we come to the Kingdom of God by the way of God's Law? No. Why so? Because we cannot do it. Why can we not do it? Because we are all born in sin. What is it to be born in sin? To be naturally prone to evil and ...not that which is good. How did it come to pass that we are all borne in sin? By reason of our first father Adam. Which way then do you hope to come to the Kingdom of Heaven? By the Gospel. What is the Gospel? The glad tidings of salvation by Jesus Christ. To whom is the glad tidings brought: to the righteous? No. Why so? For two reasons. What is the first? Because there is none that is righteous and sin not. What is the other reason? Because if we were righteous, i.e., without sin we should have no need of Christ Jesus. To whom then is this glad tiding brought? To sinners. What, to all sinners? No. To whom then? To such as believe and repent. This is the first lesson, to know the right way to the Kingdom of Heaven: and this consists in knowing the difference between the Law and the Gospel. What does the Law require? That we should be without sin. What does the Gospel require? That we should confess our sins, amend our lives, and then through faith in Christ we shall be saved. The Law requires what? Perfect obedience. The Gospel what? Faith and true repentance." (A Brief Catechetical Exposition of Christian Doctrine, 1633)

Louis Berkhof (1873-1957). "The Churches of the Reformation from the very beginning distinguished between the law and the gospel as the two parts of the Word of God as a means of grace. This distinction was not understood to be identical with that between the Old and the New Testament, but was regarded as a distinction that applies to both Testaments. There is law and gospel in the Old Testament, and there is law and gospel in the New. The law comprises everything in Scripture which is a revelation of God's will in the form of command or prohibition, while the gospel embraces everything,whether it be in the Old Testament or in the New, that pertains to the work of reconciliation and that proclaims the seeking and redeeming love of God in Christ Jesus." (Systematic Theology, [Grand Rapids, 4th edn. 1941], 612)

William Perkins 1558-1602). "The basic principle in application is to know whether the passage is a statement of the law or of the gospel. For when the Word is preached, the law and the gospel operate differently. The law exposes the disease of sin, and as a side-effect, stimulates and stirs it up. But it provides no remedy for it. However the gospel not only teaches us what is to be done, it also has the power of the Holy Spirit joined to it....A statement of the law indicates the need for a perfect inherent righteousness, of eternal life given through the works of the law, of the sins which are contrary to the law and of the curse that is due them.... By contrast, a statement of the gospel speaks of Christ and his benefits, and of faith being fruitful in good works." (The Art of Prophesying, 1592, repr. Banner of Truth Trust,1996, 54-55)

Theodore Beza (1534-1605). "We divide this Word into two principal parts or kinds: the one is called the 'Law,' the other the 'Gospel.' For all the rest can be gathered under the one or other of these two headings...Ignorance of this distinction between Law and Gospel is one of the principal sources of the abuses which corrupted and still corrupt Christianity." (The Christian Faith, 1558)

Ability to discern between law and gospel and to reconcile the two in your own approach and understanding and behaviour is part of what the Spirit gives you upon regeneration. Issues of law and gospel also comprehend much of what is more difficult to understand in theology, so this is why it is a central subject. The most common problems of lack of discernment of law and gospel among Christians in history is the going to of extremes: either a strict 'legalism' in the direction of law; or a promiscuous 'antinomianism' in the direction of Gospel. Legalism (or moralism) takes many forms, but is fairly easy to see. Antinomianism means something like 'totally free from the constraints of the law' and usually plays out in areas of 'free sex' Christian communes and all similarly-related sensual activity (sex, drugs, rock-and-roll).

A believing Christian is free from the law. Free from the curse of the law. Free from the law as a means for salvation. This is Christian liberty. It is real, and it shouln't be denied. It is radical, yes, but so is all the message of the Gospel. Freedom from the law is freedom from the law. The apostle Paul explained how to see both the law and the freedom engendered by the Gospel and faith this way: "All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any." - I. Corinthians, 6:12. All things are lawful for me, but not all those things are useful to me or good for me. All things are lawful for me to do, but those things also still have the power to bring me down and to bring me into their power. It's lawful for me to become an opium addict, but I still bring myself under the power of the opium. It's lawful for me to sin, but I still bring myself under the power of sin, which leads to death.

In the central example of 'free sex', it's lawful for me to engage in sexual relations with whomever, whenever, but there is no more central activity that pulls a human being into the web of the world, the flesh, and the devil than such activity. Sexual relations require a large dose of general illusion and are accompanied by default with all the range of negative/mechanical emotional and intellectual activity; not to mention disease to the body.

Even so, if a person thinks they can handle sexual activity while still remaining 'clean' from it then more power to them. Paul said no fornicator will get into the Kingdom of Heaven, but he also said no drunkard will either. You can have a drink of alcohol, and even get drunk now and then, without being at the level of a drunkard. One would assume the same is true of fornication. The question is: is the behaviour in your control or are you in it's control. Christian liberty is real. The question is: what do you now desire (since you have received the Holy Spirit into you) and are you putting yourself into the control of sin (and the Kingdom of Satan) rather than having it in your control.

This is where sanctification comes in as the reconciling force between law and gospel. All things are now lawful for you, but as a follower of Christ with the Kingdom of God as your destination (and the Kingdom of Satan behind you) you are involved in an ongoing process of sanctification. This is both the Holy Spirit working on you (and in you) and you making efforts yourself, guided by the Holy Spirit, to increase awakening, inner command, and understanding. Most church level Christians deny that a Christian need to - or indeed can - make any efforts in their own sanctification, and once I was engaged in such a debate when another person jumped in (on my side) and said: "If no effort on our part is needed then perhaps Pilgrim should have stayed home." (Referring to Christian from Bunyan's Pilgrim's Progress.)

Once you become regenerate you'll find that what you desired before becomes not as desirable now. But even if there is a tension, you are free from the law. A regenerate Christian is known this way, though: when a regenerate Christian falls into sin it's like falling into a pit of mud; they don't like where they have fallen into and they immediately make efforts to get back up out of the pit of mud. A non-regenerate person will fall into the same pit and just stay there (and indeed may not even be aware that they are in a pit of mud).

Anyway, faith and charity is not all of what a believing Christian has. A believing Christian also has hope. Hope in a better world; a better country; a better Kingdom. And a believing Christian knows that once they became regenerate they died to this world with Christ (and have come alive to the higher world with Christ, i.e. literally are with him now as He sits on His throne in His Mediatorial Kingdom); and this flesh existence is now but a blink of an eye until the inevitable.

The Work teaching*, by the way, is a teaching and a language of sanctification for a regenerate believer. For an unregenerate person Work is inevitably nothing, or worse.

V. Seven Times

The goal to read the Bible seven times complete, Genesis through Revelation, answers all questions of regeneration. Only a regenerate believer or the most dedicated mocking atheist (looking for material to confute) would accomplish - let alone have an abiding interest in - such a goal (and any other possibility will be exposed to one's own conscience over such a long period of time as it takes to read the Bible complete 7 times), and the Word of God is the 'medium' within which regeneration happens, when it does happen. The Word of God is the effecting agent of regeneration when God regenerates an individual. Faith comes by hearing and hearing by the Word of God. If one feels they havn't experienced regeneration (or just aren't sure) the only recourse is to bury oneself in the Word of God, and, humble oneself to the Word of God and your Creator. Being awake to your own vanity, worldly pride, and self-will and not being in their control; being God-centered rather than man-centered; and giving yourself to the Word of God, to its living, higher visual language, and simply reading it and absorbing it and allowing the Word and the Spirit to work in you and allowing your increasing understanding of it to become your discernment and your body and your armour of light; maintaining the humbling understanding that only the Word and the Spirit can regenerate. Seven times, though, will tell the tale (if not long prior to that).

Postscript: Biblical Doctrine vis-�-vis Worldly Ideas and Categories

The ideas and categories of the Bible are not found in other worldly areas of study such as philosophy or history or law or politics. They are as anomalous in the collection of world influences as the genre of the Gospel itself. We are no more ignorant of anything than we are of theology when we finally come to theology. Ideas and categories such as law and gospel, salvation and regeneration, revelation and covenants are not run into in the normal course of seeking and engaging secular ideas throughout one's life. You can spend a lifetime reading and studying philosophy and not be made aware of Biblical ideas and realities. All reading in history and literature and law, politics, war, and wealth will not introduce you even in a second hand or third hand way with apostolic Biblical doctrine. Anything that comes that close we tend to ignore or run from anyway. This is why Biblical doctrine is so strange when you first come to it (are ready for it). You have to begin to see that the Bible is introducing to you whole categories of subjects and ideas and realities that are literally new for you. Then, beyond that, the Bible - as living language inspired with the presence of the Holy Spirit Himself - doesn't give up understanding in the same manner as other worldly influences. It's difficult to define succinctly just how the influence of the Bible is different in this respect (time and effort and valuation and motivation needed; and, by degree, increase of level of being, and having the Holy Spirit in you illuminating the living language for you), but, suffice to say, there's no screwing around with it.

- by c.t., a Calvinist and doer of the Work
(found in the main books of Ouspensky)
Dec. '04

Holy Bible, King James Version

Theology consulted:
Calvin - Institutes of the Christian Religion
Berkhof - Systematic Theology
Vos - Doctrine of the Covenant in Reformed Theology
Sproul - Grace Unknown

*Practical Theology:
Ouspensky - Fourth Way
Ouspensky - Psychology of Man's Possible Evolution
Ouspensky - In Search of the Miraculous