Fatalism - Elder H. M. Curry

From my earliest acquaintance with the Old School Baptists I have heard all the Arminian tribes calling them Fatalists, and the doctrine preached by them Fatalism. When an enemy of the truth desires to bring odium upon the doctrine of Predestination, and to calumniate maliciously those who believe in salvation by grace, the choicest word that his vocabulary can afford him is Fatalism. I find of late that some of our brethren have caught this favorite Ashdod word, and wield it with as much enthusiasm, skill and self-satisfaction as the most hot-headed Arminian in his rashest, bitterest and most malicious invectives against the truth. I have never been in favor of striving about words, but I cannot allow this use of the term Fatalism to go unnoticed any longer.

There are no two words in our language more directly opposite in their meaning than Predestination and Fatalism. The one is the strongest antithesis to the other. The most astonishing thing to me is that classical scholars, or even men of general intelligence, would weaken their claim to reputation as scholars and men of intelligence by confounding the meaning of these terms. I shall, for the benefit of the candid reader, endeavor to inquire into the origin, nature and import of the doctrine of Fatalism, and leave each one to draw his own conclusions as to the fairness or the correctness of the use of this term as a calumniation of the doctrine of Providence or Predestination.

Fatalism as a doctrine, system of philosophy, or religious belief, originated among those nations of antiquity that knew not God; hence it is of purely heathen origin. The idea of fate must have been evolved in the following manner. Observing men of all nations, and especially the shrewd, intellectual, ever watchful Greeks and Romans, discovered in the vicissitudes of every day life, both of individuals and of nations, things of great import transpire over which kings and sages had no control. They saw plagues, pestilence and famine consume and waste men, as winter cold blights, withers and scatters the leaves of the summer forest; they saw storms and earthquakes do their work of wholesale destruction, sweeping away men as grasshoppers, and swallowing up cities as ant hills; they saw the weak perish before the strong, as the morning mists melt away before the advancing sun; they saw the overthrow of kingdoms, the downfall of nations, the laying waste of empires. 

Against all such things they found themselves utterly powerless, and in their helplessness were swept away in the bosom of destruction. In the midst of distress they resorted to their temples, they sacrificed to their gods, they invoked their patron deities, but all in vain; no help came, no deliverance from their dire distresses. Under such circumstances it was perfectly natural for men to conclude that there are either no gods, or that the gods themselves had no power to help and protect them. Some came to the conclusion that there are no gods, and that all events come upon men inevitably by a blind destiny. This is original Fatalism. Others who could not give up their traditional deities, and the charms of a delusive worship, were driven to the conclusion that there is a power above the gods, to which the gods themselves are subject. This is the secondary phase of original Fatalism. This view was held by many prominent men, among whom was Cicero, who defined fate as the power that the gods themselves are subject to. This last phase of the doctrine of fate developed until finally an imaginary trinity was invented, called by the Latins, Parcae, and by the Greeks, Moirae. This trinity was composed of three women, called by the English reader the Fates, whose names were Clotho, Lachesis and Atropos, and who controlled the destinies of gods and men after the most irregular, vindictive and capricious manner. Shrines were consecrated to them and temples built in their honor in many parts of Greece and Italy. The worship and doctrine of this imaginary female trinity was called Fatalism. Fatalism in its various ramifications formed the prominent feature of all ancient literature except that of the Jews. So clear was this people of the idea of fate that there is no word in the Hebrew corresponding to the fortune or Parcae of the Latin and the Moirae of the Greek. The reason of this is that Moses and the prophets taught them that one supreme God ruled this universe.

In Sophocles and some others of this time the term fate became synonymous with the word chance. At first glance it seems that these two words are directly opposite in meaning; but a little reflection will make it plain that chance and blind destiny are about the same thing after all.

It will now be seen that Fatalism is first the belief that all things come inevitably upon the human race by blind destiny, with no God to send, direct or avert them. Second, the belief that there is a power above the gods to which they themselves are subject. And third, that all things come by pure chance. Now, who ever saw any one purporting to be an Old Baptist who believed any of the foregoing phases of doctrine? Who ever saw an Old Baptist who believed there is no God, and that all things come by a blind and necessary destiny; that all events are fortuitous or by chance? Who ever saw a Baptist who believed there is a power above the gods, and that Clotho spins the thread of life, Lachesis determines the length, and Atropos with her inevitable shears cuts the thread? Then how silly, foolish and impertinent is this cry of Fatalism in Baptist pulpits and periodicals.

Now, if any one will consider the difference between events coming to pass that God Himself cannot hinder, but on the contrary is bound to permit, suffer or endure, and events coming to pass as He Himself has ordained by His own determinate counsel, such a one can see the difference between Fatalism and Predestination; he can see how ignorant a man must be of the meaning of his own language when he calls a Predestinarian a Fatalist. Strange as it may seem, those very Arminians who are most vociferous in charging Old Baptists with Fatalism are really Fatalists themselves. It is true that they do not think so, but they think that the ground of this charge is far from them; but upon a very slight analysis of their doctrine it will appear most clearly that the sin justly lies at their door. One sentence from their daily teaching will establish the truth of this assertion. Do they not persistently proclaim that men go to hell against the will of God? that God desires all men to be saved and has done all He can to save them, and yet men go to hell? that Christ made a full and complete atonement for the sins of all the world, and yet men go to perdition? If all this be true what takes men to hell but fate? Is there not some power that God Himself is subject to? I once heard Bishop Wilson, of Baltimore, say that when the will of man makes its choice, that God Himself cannot change it. Bishop Wilson may very justly and correctly be called a Fatalist upon the authority of his own expression. Numerous quotations might be given from representative Arminians of all ages, as well as from the populace, to show the likeness of their doctrine to ancient Fatalism.

Again the Arminian rejects the decree of election on the ground of the certainty of the result decreed, and at the same time admits the foreknowledge of God. Is not the result as certain by foreknowledge as by the decree? There is nothing gained by denying the decree and substituting for it the divine foreknowledge. This denial involves the objector in a greater difficulty than that which he sought to escape, and which he imagined was chargeable upon predestination alone. By rejecting the decree, and admitting the foreknowledge of God, he has shut himself up to the dread alternative of blank Fatalism, which rules God out of the empire of human history, including even the divine redemption. The question which now arises for all Arminians and partial predestinarians to answer is, as the whole future is known to God, and therefore certain, therefore determined, by whom or by what has it been determined and rendered certain? The objector has ruled God out, let him bring forth his substitute. He has now dethroned the eternal Jehovah, will he leave the throne of the universe vacant, or whom will he place upon it? He here places himself in a dilemma from which he cannot escape. He has on the one hand a vacant throne, and on the other an absolutely certain future. He has to account for a determined future, while his principles will not allow him to admit an intelligent personal determiner. Here it can be easily seen that outside of God’s decrees as the determining cause, all must be attributed to the soulless, passionless, unintelligent idol, Fate.

It is not so much the Arminian that I desire to deal with in this article, as those of our own brethren who, when they wish to dispute the doctrine of predestination, call it Fatalism. It has just been shown that Predestination and Fatalism are terms of directly opposite meaning, and it may now be positively asserted that Predestination is the only thing that can rule Fatalism out of the universe. Wherever Predestination stops fate steps in. There is no place between to be occupied by any other species of events. History is full of instances where the fortune of dynasties, the downfall of nations, the course of empire, depended upon what seemed to be the most trivial matters, mere trifles, which came without the agency of the leading spirits, or even in defiance of their wills. Oliver Cromwell was about to emigrate to this country, when the departure of the ship in which he was expected to sail was hindered. He remained and assumed the leading part in affairs at home. Had he not remained, Charles the First might have retained his head, and Blake certainly would not have laid the foundation of the maritime supremacy in England. The treaty of Utrecht, which materially affected the social and political life of great nations, was occasioned by a quarrel between the Duchess of Marlborough and Queen Anne over a pair of gloves. The difference between one color and another in the livery of horses begat two most inveterate factions in the Roman Empire, the Prosini and the Veneti, which never suspended their hostilities until they ruined that unhappy government.

The negotiations with the Pope for dissolving Henry the Eighth’s marriage, which brought on the "Reformation" in England, are said to have been interrupted by the Earl of Wiltshire’s little dog biting the Pope’s toe as he held it out to be kissed by that ambassador. The Tory ministry, which gave a new shape to all Europe, was brought in by the Duchess of Marlborough spilling a pail of water upon Mrs. Masham’s gown. Mohamet, when flying from his enemies, took refuge in a cave, which his pursuers would have entered had they not seen a spiders web over the entrance; but on seeing this they concluded that there was no one within, and passed on. Thus a spider’s web changed the history of the world. The turning point at Waterloo, one of the great decisive battles of the world, resulted from the singular circumstances that prevented the arrival of General Grouchy. The well-planned attack of the Barbarians upon Rome was averted by the cackling of a goose. A series of most trivial events ended in the overthrow of Antony. Louis the Sixth cut his hair and shaved his beard to obey the order of his Bishop. Eleanor his wife found him very ridiculous in this condition, and avenged herself as she thought proper, and Louis obtained a divorce. She then married Count Anjou, who afterward became Henry the Second of England, and thus gave rise to those wars that afterward ravaged France for three hundred years, and cost the French three hundred thousand men. Was the prevention of Cromwell’s departure from England a mere fortuitous event, or was it the intervention of an active, working, ruling providence? Did blind destiny spread the spider’s web upon Mohamet’s cave, or was it provided by God, who works all things after the counsel of His own will? Was the biting of the Pope’s toe by the little dog a mere caprice of the Fates, or was it one of all the things that work together for good to them that love God? We must here strike the balance between Fatalism and Predestination. If nothing is predestinated, then all things are by fate. If all things are predestinated, then there is no such thing as fate. If some things are predestinated, and others not, then the government of this universe is divided between God and the Fates. The man who does not believe in predestination at all is in reality a Fatalist. Let him deny it as he may, and reason as he will, there is no other subterfuge for him. The dilemma has but two horns, and one of them he must take. Then just in the proportion that a man divides the affairs of this world between Predestination and that which is not Predestination, just in that proportion that man is a Fatalist. This article is not intended for a defense of the doctrine of Predestination, but is merely meant to submit to the reader a fair presentation of Fatalism, and to show the difference between it and Predestination, and to point out the inconsistency and confusion of those who confound the one with the other. Those of us who insist upon a limited Predestination, and who call our brethren who place no limit upon Gods decrees, Fatalists, are really much nearer the borders of Fatalism than our brethren whom we thus inconsistently stigmatize.

Again, if the term fate by modern usage means unalterable destiny, all Predestinarians, whether contending for limited or unlimited decrees, are alike Fatalists; for they all believe in the fixed destiny of the human race. Then why should the pot call the kettle black?

A minister passed through the churches of my care, railing against Fatalism, as he called it; but many of the brethren could not tell what he was driving at. They had heard Methodists talk that way, but thought rather strange of a Baptist to speak so. At one place his argument was that a certain man who was a member of a church believing the Predestination of all things, was caught in very disorderly conduct, wicked, outbreaking conduct; and when brought before the church in discipline, he put them all to silence by gently reminding them that it was all predestinated, and he could not help it; and they could not exclude him for something that, according to their own doctrine, he could not help.

Now, this is very poor argument against Predestination; but I suppose that in the absence of better it is often used. In the first place, I do not believe such a circumstance ever occurred, but that this is a lie concocted by some Arminian three hundred years ago, to bring odium upon the doctrine of grace. In the second place, if such really did occur, the man did not love the doctrine he professed; it was not the doctrine of his heart, but was mere tradition; perhaps not so much as tradition with him. Instead of exposing the doctrine and the church, he exposed his own vile hypocrisy and insincerity in the truth he professed. This is about as pertinent argument against Predestination as the old saying, "If God has ordained me to salvation, I will take my fill of sin, and be saved anyhow," is pertinent as argument against unconditional election. The terms are off the same piece.

Where does Predestination cease to be a wholesome gospel doctrine, and become a baneful Fatalism? Where is there any well defined line setting forth the limits of one and the beginnings of the other? What proportion of the affairs of this world can a man believe is predestinated, and not be a Fatalist? If predestination of all things is Fatalism, is not predestination of some things some Fatalism? If the whole of anything is poisonous, is not any part of the same thing poisonous? Is it true that a quarter of lamb is wholesome food when only a quarter is taken, but becomes putrid carcass when all the body is taken? Those that call Old School Baptists Fatalists, in order to be consistent with their principles, should call Christ a Fatalist, for He said, "Which of you by taking thought can add one cubit unto his stature?"-Matthew 6:27. Or when He also said, "Not a sparrow falls to the ground without your heavenly Father." Paul subjects himself to their odium by testifying that he will have mercy on whom he will, and whom he will he hardeneth.-Romans 9. Peter is also guilty of a like offense against their zeal for God’s honor when he said, Herod, and Pilate and the Gentiles, and the people of Israel, were gathered together against Christ to do whatsoever God’s hand and God’s counsel determined before to be done.-Acts 4. Also when he declared that those who stumbled at the stumbling-stone being disobedient, were appointed to it.-I Peter 2:8. James places himself in the same company when he said, "For ye ought to say, If the Lord will, we shall live, and to this, or that." Jude identifies himself with the same kind of Fatalists by saying, "There are certain men crept in unawares, who were before of old ordained to this condemnation." Jeremiah must also be classed among them, for he said, "I know, O Lord, that the way of man is not in himself, it is not in man that walketh to direct his steps." Solomon belongs to the same company, for he has declared that, "That which is to be hath already been, that which hath been is now, and God requireth the past." Upon the same ground these objectors must stigmatize all the divine writers as Fatalists, and call the Bible itself a book of fate. The charge of Fatalism against Predestinarians is no new thing. The Pelagians were loud against Augustine in this charge, the Arminians against Calvin, and all manner of workmongers against men who held the truth in every age.

The article from a booklet entitled Feast of Fat Things, edited by B. L. Beebe, son of Gilbert Beebe. This booklet also contains The Black Rock Address. Elder Curry lived in Lebanon, Ohio. He was born about 1860, and it is not known when he died although he did live well into this century.

A Sketch Of John Calvin's Life - Elders C.B. And Sylvester Hassell

The [Protestant] Reformation had reached Geneva in 1528, and was adopted by the Council of this free city in 1535. In 1536 the city gained its most distinguished teacher, John Calvin (1509-1564), a native of Noyon, in Picardy, seventy miles northeast of Paris. He became the ablest theologian and disciplinarian of the Protestant Reformation; and his work, "Institutes of the Christian Religion," has been well called "the masterpiece of Protestantism." 

For commanding intellect, lofty character and far-reaching influence, Calvin was one of the foremost leaders in the history of Christianity. He was always poor and sickly, severely moral and censorious (even in childhood being called by his companions "the Accusative Case.") He was educated by his father, first for the Catholic priesthood and then for the law. He injured his health by studying nearly all night; and attained such proficiency in the law as to be called to lecture to his fellow-students in the absence of the Professor. 

But Providence called him to a higher work. Deeply convicted of sin, he sought inward peace by the Roman Catholic methods, and found it not. Miserable and abject, with tears and cries, he was enabled to flee to God, and throw himself upon His free mercy in Christ, and thus he entered into rest, and joyfully testified, "We are saved by grace, not by our merits, not by our works. Only one haven of salvation is left for our souls, and that is the mercy of God in Christ." 

He renounced Romanism, joined the persecuted Protestants, and had to flee from Paris (in 1533), in which city, during the next two years, "twenty-four Protestants were burned alive, while many more were condemned to less cruel sufferings. For more than two years he wandered a fugitive evangelist, under assumed names, from place to place." 

In l534 at Orleans he published his first theological work (Psychopannychia), a treatise against the Anabaptist doctrine of the sleep of the soul between death and the resurrection. In 1536 at Basel he published the first edition of his Institutes - his sole motive in issuing this work being, he says, "to remove the impression that his persecuted brethren in France were fanatical Anabaptists, seeking the overthrow of civil order, which their oppressors, in order to pacify the displeasure of German Lutherans, industriously propagated." The eloquent and powerful preface was addressed to Francis I, the King of France. 

The Institutes, says Prof. Schaff, "are by far the clearest and ablest systemic and scientific exposition and vindication of the ideas of the Reformation in their vernal freshness and pentecostal fire. The book is inspired by a heroic faith ready for the stake, and a glowing enthusiasm for the saving truth of the gospel, raised to a new life from beneath the rubbish of human additions. Though freely using reason and the fathers, especially Augustine, it always appeals to the supreme tribunal of the word of God, to which all human wisdom must bow in reverent obedience. 

 It abounds in Scripture learning thoroughly digested, and wrought up into a consecutive chain of exposition and argument. It is severely logical, but perfectly free from the dryness and pedantry of a scholastic treatise, and flows on, like a Swiss river, through green meadows and sublime mountain scenery. Greeted with enthusiasm by Protestants, the Institutes created dismay among Romanists, were burned at Paris by order of the Sorbonne (Theological College), and hated and feared as the very 'Talmud' and 'Koran' of heresy.'" 

In 1536 Calvin settled at Geneva, and lived there the remainder of his life, with the exception of three years (1538 - 1541), when he was banished from the city on account of his severe discipline (during which period he lived at Strassburg). In 1540 he married Idelette van Buren, "the widow of an Ana-baptist preacher whom he had converted," as the historians tell us. Their three children died in infancy. Otherwise their married life was very happy but short, lasting only nine years, when his wife died. He deeply lamented her, and never married again. Calvin desired to make his church at Geneva the model, mother and seminary of all the Reformed (or Presbyterian or Calvinistic) Churches. 

The Presbyterian polity, or church government, is imaginarily derived, primarily from the old Jewish Sanhedrin, and secondarily from the Greek, Roman and Anglo-Saxon Senates; but the best authorities declare that the gradation of Session, Presbytery, Synod and General Assembly was an invention of Calvin himself (his doctrine of the organization of the church and of its relation to the State being the only original feature of his system, says J. R. Green); and the civil government already existing in Geneva and other cities (consisting of four Councils, rising in power one above the other) seems to have suggested the idea to him. 

In Geneva were the Little Council (or Council of 25), the Council of 60, the Council of 200, and the General Council or General Assembly of Citizens. As for the two permanent Jewish courts called the Lesser and the Greater Sanhedrin, the first of inferior and the second of appellate jurisdiction, they are nowhere mentioned in the Old Testament, but are believed by the most critical scholars to have been derived by the Jews from the Macedonians (or Greeks) about 300 B.C. - the very name, Sanhedrin, being, not a Hebrew, but a Greek word. Calvin's Consistory (or Presbytery), composed of six preachers and twelve 'laymen,' of which body he was President, exercised a most stringent, vigilant, inquisitorial supervision, in respect to doctrine, morals and manners, over the entire life of every inhabitant of Geneva; not only excommunicating persons of every age and sex, but handing them over to the civil authorities to be imprisoned, tortured or put to death for heresies, improprieties and immoralities. 

The proceedings of the Consistory were marked by a Dionysian and Draconian severity. [In other words, John Calvin's religious machine was an ecclesiastical tyranny, operated by a group of fanatical, diabolical sadists.] "The prisons became filled, and the executioner was kept busy. A child was beheaded for striking its father and mother. Another child, sixteen years old, for attempting to strike its mother, was sentenced to death but, on account of its youth, the sentence was commuted; and having been publicly whipped, with a cord about its neck, it was banished from the city. A woman was chastised with rods for singing secular songs to the melody of the Psalms. 

A man was imprisoned and banished for reading the writings of the Italian humanist, Poggio. Profanity and drunkenness were severely punished; dancing, and the manufacture or use of cards, or nine-pins, and even looking upon a dance, and giving children the names of Catholic saints, and extravagance or eccentricity of dress, and the dissemination of divergent theological doctrines, brought down upon the delinquent the vengeance of the laws. 

No historical student needs to be told what an incalculable amount of evil has been wrought by Catholics and by Protestants from a mistaken belief in the perpetual validity of the Mosaic civil legislation, and from a confounding of the spirit of the old dispensation with that of the new - an overlooking of the progressive character of Divine revelation." George P. Fisher's History of Reformation.  Christ and His Apostles did not Persecute neither does the true church of Christ. [And Paul said, "If any man hath not the Spirit of Christ, he is none of his" -Eld Wingfield, Editor.] 

The Protestant persecutions of each other, and of Catholics, and of "Anabaptists." were derived from Rome, and were in direct and horrid contradiction of the Protestant principle of freedom of conscience. Calvin's condemnation and execution of the almost "Anabapist" and the Anti-Trinitarian, Michael Servetus (1553), though then approved by his brother Protestants [Lord, have mercy! -Eld Wingfield, Editor.], is a sad and ineffaceable blot upon his character - the bloody deed producing only evil, utterly condemned by the entire spirit of the New Testament [Amen!], and by every person of to-day. It is noteworthy that in 1537 Peter Caroli accused Calvin and Farel of Anti-Trinitarianism (or Arianism and Sabellianism), because they would not enforce the Athanasian Creed, and had not used the words "Trinity" and "Person" in the Confession that they had drawn up. 

In his first residence at Geneva, Calvin had avoided using these terms, although having no particular objection to them; as he was very indifferent to the terminology of theology, so long as the truth was expressed. Jerome Bolsee was imprisoned and banished from Geneva in 1551 for denying the doctrine of predestination. Like [Martin] Luther, Calvin was, in general, unselfish and unworldly, honest and conscientious, doing what he believed to be right [just like Saul of Tarsus, when he was persecuting Christians], and not seeking human applause or temporal riches. His disciplinarian severity was induced, not by personal animosity, but by his views of the Scriptures and of what was required for the honor of God. 

Under his iron and bloody discipline (the result of a combination of "Church and State"), Geneva, from being one of the most licentious places, became the most moral town in Europe. [No wonder: all the sinners in town had either been put to death, or exiled -Elder Wingfield, Editor.] But some of the profligate people,' hating him with a perfect hatred, would sometimes fire off fifty or sixty shots before his door in the night, and would set upon him their dogs, which would tear his clothes and flesh. He received from the city a small house and garden, with about five hundred dollars per year, and was very generous to the needy. 

In the latter part of his life he ate but one meal a day, and sometimes went without that. He would not draw his salary when he was too sick to work, and he refused an increase of salary and all kinds of presents, except for the poor. Besides his library, he left only about two hundred dollars, which he gave to his younger brother and his children. When Pope Pius IV heard of his death, he paid him this high compliment: "The strength of that heretic consisted in this, that money never had the slightest charm for him. If I had such servants, my dominion would extend from sea to sea." Like Luther, he had a fiery temper, which was the propelling power in his extraordinary life-work. He was a walking hospital, and the wonder is that he showed so patient a spirit as he did. In his fifty-fifth year, overcome with headache, asthma, fever and gravel, he yielded to his complication of bodily infirmities. 

He never complained of his physical sufferings. Though his body was utterly feeble, and reduced almost to a shadow, his mind retained its clearness and energy. Assembling the city councilors, and then the ministers, around his bed, he declared that he had lived, acted and taught honestly and sincerely, according to his views of the word of God, never knowingly perverting the Scriptures, and never laboring for any personal end, but only to promote the glory of God. He thanked them for their kindness, and craved their forgiveness for his occasional outbursts of anger. He exhorted them to humility and to a faithful observance of the pure doctrine and discipline of Christ. Sitting up in bed, he offered a fervent prayer for them, and took each one by the hand, and bade him a solemn and affectionate farewell; and they parted from him, with their eyes bathed in tears, and their hearts full of unspeakable grief. According to his express injunction, no monument was erected over his grave, so that the exact spot, in the cemetery of Geneva, is unknown.

Excerpt from: History of the Church of God, By: Elders C. B. and Sylvester Hassell (Ellenwood, Ga., Old School Hymnal Co., Reprinted 1983), pp. 490-493

Why I Am Not A Calvinist - Elder John T. Wingield

Over the years I have read and heard quite a bit about the Baptists' long standing doctrinal identification with the "Five Points of Calvinism." In much the same manner that our folks call those who identify with the doctrines expounded by Jacobus Arminius "Arminians," other religious orders (and even some of our own people) refer to the Old School Baptists as "Calvinists." As a matter of fact, some have even now gone so far as to label those of us who believe in the absolute sovereignty and Divine government of God Almighty as "hyper-Calvinists." I respectfully submit that I am not a Calvinist of any stripe, and I would like to explain my reasons.

Let me begin by giving an honest answer to a fair question. Do I personally agree with what are called the "Five Points of Calvinism," or the "TULIP doctrine"? Yes, I do, because they do advocate - in the letter, at least - some important truths taught in the Bible, Viz: Total depravity, Unconditional election, Limited atonement, Irresistible grace, Preservation and Perseverance of God's elect. Do I believe that the Old School Primitive Baptists are somehow indebted to him because he was (presumably) such an articulate exponent of some of the principal doctrines we hold? No, I do not, because what we believe was not taught us by John Calvin. We have had the same teacher, and have been taught in the very same manner, as the Apostle Paul.

"But I certify you, brethren, that the gospel which was preached of [by] me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ (Gal. 1:11-12)."

Do I hold any particular regard for the memory of John Calvin because he believed some of the doctrines taught in the Bible? No, I can't honestly say that I do. The sketch of Calvin's life and ministry reprinted above clearly precludes any such veneration. Insofar as I am aware, he left no record of repentance toward God for persecuting many of His dear people, unlike the Apostle Paul and some others. Let us carefully consider some teachings of the Lord Jesus which have particular relevance to the public career of John Calvin.

"And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias [Elijah] did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them. And they went to another village (Luke 9:51-56)."

I have never read Calvin's much-praised "Institutes of the Christian Religion," although I have known about it for several years. I did try one time, at the request of a dear friend, to read his commentary on the Book of Ephesians, but it was so spiritually lifeless and so filled with redundant phrases that I finally gave up and laid it aside unfinished. To me, at least, it simply was not edifying.

That John Calvin was an intellectually brilliant man, no fair-minded critic would be likely to deny. That he felt a passionate zeal for the holiness of God is likewise admitted. Unfortunately, like many of his ancient brethren whom we read about in the New Testament, his zeal was almost totally devoid of any real knowledge of the true character of God (Who is "rich in mercy," for example). From what source he received his assumed confidence to be a righteous judge of his fellow creatures I will not presume to say. 

Would to God he had been endued with the spirit of the poet who wrote the following sentiments:

"When thou, my righteous Judge, shall come,
To fetch thy ransomed people home,
Shall I among them stand?
Shall such a worthless worm as I,
Who sometimes am afraid to die,
Be found at thy right hand?"

Personal morality is most assuredly a good thing, and is a fairly accurate mark of sound character; but morality is not religion. [It is, of course, one of true religion's effects.] It is quite likely that at least some atheists and infidels are individuals with sound morals, but that fact has no bearing on their true standing before God. As the reader is well aware, the real test of true religion is found in the following words of our dear Lord: "What think ye of Christ? whose son is he?.. .(Matt. 22:42)."

John Calvin's record, in contrast to his rhetoric, clearly speaks for itself. Though he is commonly believed to be an exponent of God's sovereign grace, he was an uncompromising practitioner of Old Covenant religion. Evidently, he was not blessed to understand that the conscience is the bar before which a man's religion is to be tried in this world. Ultimately, Christ Jesus the Lord is the true Righteous Judge who "shall reward every man according to his works (Matt. 16:27)." See also Acts 17:31. 

"But why dost thou judge brother? or why dost thou set at nought thy brother? for we shall all [with no exceptions] stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God (Rom. 14:10-12)."

It goes almost without saying that, when that time comes, no amount or kind of legal - or fleshly - righteousness will clear any man of his guilt before God. The only hope any poor sinner will have then is his personal faith in the atoning blood and the imputed righteousness of Jesus Christ the Savior.

To be a "Calvinist" necessarily implies that one is a disciple, or follower, of John Calvin and/or his teaching. But the word of the Lord does not allow for God's dear children to be such.

"Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour (Eph. 5:1-2)."

"Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me (Matt. 16:24)."

"For ye [Corinthians] are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; [and later, some would say, I am of Calvin;] are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase (1 Cor. 3:3-7)."

Thus: "Therefore let no man glory in men. For all things are yours; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; And are Christ's and Christ is God's (1 Cor. 3:21-23)."

Well, then, if it is not proper to call the Lord's followers "Calvinists," by what name should they be called? What about being called by "the name which is above every name"? What could possibly be wrong with that? "There is no scriptural precedent for doing that," you say? Mark! "Then departed Barnabas to Tarsus for to seek Saul (Paul): And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch (Acts 11:25-26)."

Years later, when Paul preached the gospel in the presence of King Herod Agrippa, the king admitted that "Almost thou persuadest me to be a Christian." And, what was Paul's response? "And Paul said, I would to God, that not only thou, but also all that hear me this day were both almost, and altogether such as I am, except these bonds (Acts 26:29)."

So, Paul did not disdain being identified as a Christian, which simply means "a follower of Jesus Christ," and neither did his fellow apostle, Simon Peter. "Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf [for this very reason] (1 Peter 4:16)."

Because I know the reasons behind it, I have no problem with being called "an Old Hardshell Primitive Baptist." That term has no tendency to glorify men. But I do not care to be called, or identified, as a "Calvinist" because that designation does not fit. However feeble and halting my steps may be, like Joshua of old, I desire to follow after and serve the Lord, and no one else. To Him alone may glory and honor be.

True Religion Is More Than Notion - Gospel Standard 1840

The grace of God that bringeth salvation cannot be known or enjoyed, but by supernatural and divine manifestation. It cannot be apprehended but by the faith of God's elect. 

It cannot be sweet or precious, but when bitterness and soul-trouble have been felt, and the face has been turned to the wall. As in the case of Josiah, sooner or later, the book must be found and opened, read and felt in the conscience, and he must fall down a convinced sinner, naked, unclean, and leprous before the Holy Jehovah, crying, "Unclean, unclean, unclean!'' "Woe is me for I am undone! because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of Hosts." 

Such, and such only know what it is to have a tender heart, to humble themselves before God when they hear his words against sin, and to rend their clothes, and weep before God. Nakedness, soul-poverty, a being humbled under the righteous hand of God, self-loathing, trembling at the word, perfect weakness, emptiness, want, total bankruptcy, and real fervent internal desire, and rejection of all salvation save that revealed in the soul, the blood of the atonement applied and sprinkled on the conscience, and righteousness imputed put on the soul, must be experienced in such a manner as to cut him off from all hopes or trust in an arm of flesh, the law, natural or notional religion, from a name to live only, and resting in mere opinions or sayings and traditions, before he can speak with power of the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost. 

Grace is nothing unless felt; faith is a shadow, unless it bring " the substance of things hoped for" into the soul, and be "the evidence of things not seen." All hope is fake but that which lays hold of God's mercy and love, faithfulness and truth, as revealed in Christ Jesus; and is the hope of the operation of God. 

Faith looks for grace only in "the new and living way which he hath consecrated for us through the veil, that is to say, his flesh." It cannot be satisfied as to salvation unless the love of God be shed abroad in the heart by the Holy Ghost, given unto him that has the faith of God's elect.

Such a one cannot boast or lift up himself as being any better than others, for boasting is excluded. "By what law? Of works? Nay, but by the law of faith." He cannot be satisfied with a ready flow of language and liberty in prayer, except that liberty comes from the Great Deliverer, making him free indeed, and testifying that there is, therefore, now no condemnation for him, for he is in Christ Jesus, and walks not after the flesh but after the Spirit; for the law of the Spirit of life in Christ, Jesus hath made him free from the law of sin and death. 

He cannot rejoice in Christ Jesus, unless he feels Christ rejoicing over him. He cannot cry, "Grace, grace unto it," unless he sees the Headstone, and his own name graven on it, while his feet are held fast and established in "the foundation of God which standeth sure, having this seal, the Lord knoweth them that are his." 

He cannot feel all he receives to be mercies flowing from the grace or eternal love of God, except his heart be lying low before the throne of grace, and all the goodness of the Lord be passing before him, and Jehovah proclaiming himself, "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty," that is, those whose guilt is not atoned for and put away by Christ, who "having been made sin for us, who knew no sin, that we might be made the righteousness of God in him," now justifies the ungodly, and in him God can be just, and yet the justifier of them that believe in Christ Jesus (Romans 3:26). 

To know what grace is savingly, is to know ourselves to be deservedly and justly damned, without an interest in Christ, and to feel that he can have mercy, and has had mercy on us who were ignorant and out of the way, and, therefore, the Spirit has glorified Him in our souls, by showing us that our sins and uncleannesses are cleansed and washed away in the fountain opened for sin and for uncleanness; and that when dead in our sins and the uncircumcision of our flesh, God quickened us together with him, having forgiven us all trespasses; blotting out the hand-writing of ordinances that was against us, which was contrary to us, and has taken it out of the way, nailing it to the cross. 

Grace is in the mouth of millions, but in the heart of few; consequently, the multitude are never truly established in Christ, or receive all their consolation from him with humility, and wonder at his love, and earnestly desire to be kept free from sin, that it may not grieve them. But the few, the few men in the little city, that are delivered by the poor wise man, the followers of the Lord of Hosts, are all in due time - in the set time to favour Zion - established with grace by the Highest; and groan, being burdened with a body of sin, which they hate and feel to be their worst enemy and opposer. 

These are made sensible of what Christ has done for them, have fellowship with the Father and with the Son, and rejoice in Christ Jesus; have no confidence in the flesh; look to the Lord alone for help, strength, supply, comfort, and peace, and cannot bear the thought of foolishness, which is sin; are afraid of themselves as much as of the devil, and from their hearts cry, "Lord, bold thou me up, and I shall be safe;" "Keep back thy servant also from presumptuous sins; let them not have dominion over me:" "Give me out of thy fulness grace for grace;" "Keep me as the apple of thine eye;" "Guide me with thy counsel, and afterward receive me into glory." 

To such gracious men nothing is sweet in religion but Christ, the full, precious, and dropping honey-comb; the mercy and consolation, love and kindness of the Father, and the soul-teaching witness and communion of the Holy Ghost the Comforter. 

 Works done by man, in his own strength, they hate; and count all their righteousness as filthy rags, and enter into that worthy, precious saying, "Not unto us, O Lord, not unto us, but unto thy name be the praise." 

To all such, and to such only, do I say, "The grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship and communion of God the Holy Ghost be with you."

The Fullness of Christ - John Rusk (1772-1834)

Letter

Dear Friend, Grace, mercy, and peace be with thee. I received yours, dated July 1st, and have now sat down in order to answer it. Were I to consider my fitness, I should not put pen to paper. Paul, the great apostle of the Gentiles, and not a whit behind the chiefest of the apostles, in whom the grace of God was abundant with faith and love that is in Christ Jesus, declares that he was not sufficient of himself to think anything as of himself, but that his sufficiency was of God; and it is one grand and evident mark of real grace to keep us self-emptied; yes, it is for this very thing that we have so many exercises, and so much furnace work, for we are continually bent to get into self.

As it respects the particular question that you ask me, in your last letter, respecting either leaving ___ or continuing there, I have begged of the Lord to enable me, a poor fool as I feel myself, to answer you, and really to put myself in your case, which is the proper way. I must say, I should stay at ___ , and not move one step. This is my advice. I know it is a blessing to hear the word; but the strifes and debates, and continual contentions, backbitings, &c., that are now going on amongst many that we hope well of as respects their eternal state, make me more and more wish to be singular, and follow the Lord fully in secret; and as the Lord has placed you where you are, do not leave without you clearly see him going before, for " when he puts his own sheep forth, he goes before them, and his sheep hear his voice." If you could only believe how I have gained in this secret way, for all real godliness lies between God and our own souls. Take notice of the following texts: " 

Enter thou into thy closet, and when thou hast shut thy door, pray to thy Father in secret, and thy Father, which seeth in secret, himself shall reward thee openly." Again: " Hast thou faith? Have it to thyself before God." " Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom." If thou he wise, thou shalt be wise for thyself. I know them that hear the word preached constantly, and I hardly ever hear it compared with them, on account of bodily weakness and various things; and I have been again and again in their company, but I envy none of them, for they are continually at this backbiting. It is true that all are not so. 

There are a few, and but a few comparatively, that are simple, honest, teachable, tractable, and artless. And really I love such, for they are not wise in their own conceits, nor are they turned aside to vain jangling, nor corrupted from the simplicity there is in Christ. The Lord direct my friend for the best; but really I see nothing, upon the whole, to advise you to leave where you are; and I believe if you did, you would soon be sorry for it. I tell you my mind freely, and do not forget that the Lord has promised to be a little sanctuary to us in all places where we may come. God is not confined to outward means. My poor wife hardly ever can hear as she could wish, and yet the Lord keeps her more spiritual, and I can speak better to her about spiritual things than to many that are always hearing and pretending to great things under the word; but I am slow of heart to believe what such say.

Now, in all this I am not speaking against the ministry of the word. God forbid; and I hope you do not understand me so. I have too long known the worth of it years ago, under W. H., to do this. But these days are past, and I am now to "remember how I have received and beard," &c. We are getting into very dark days. Things will get worse and worse. Errors abound on all bands, and some are in errors, and yet not discovered by many simple souls. Cleave close to the Lord in secret, be constantly examining yourself, and endeavour to confess to the Lord wherein you are wrong. Search the Scriptures, and call upon the Lord continually. Be as reserved as possible from professors. If you find one or so that is simple and honest, cleave to such; but depend on it that too much going amongst professors is hurtful. Read sound authors. You are heartily welcome to anything that the Lord has helped me to write, for I really wish you well; and it is condescending for him to own and bless any of my feeble attempts, which have been done under a deep sense of my ignorance, sore temptations, and hard fightings. Thus I have told you my mind, and shall leave this part of the letter now with God and your own conscience, begging that he himself may guide and direct you in all things. Remember, he is "a Leader and a Commander to the people," and has said, " I will instruct thee, and teach thee in the way thou shouldest go, and guide thee with mine eye." In all your ways acknowledge him, and he shall direct thy paths. God grant it, for Christ's sake. Amen.

Now, as I had been, in simplicity, giving my friend advice, when I had finished one side of the letter I felt straitened and had no heart to proceed; so I went to the Lord, to ask him what I should say on the other two sides, and felt greatly my need; and when I got up from my knees, I thought of those words, "The fullness of him;" and what can be more suitable for such poor, empty creatures as you and I than One who is fullness itself?

I shall briefly take these words up.

I. A s it respects his Godhead.

II. As God-man.

III. That his fullness is for the poor and needy.

I must be very brief, to say a little upon each.

I. As God, he is fullness itself, for he is the self-existent Jehovah. In him dwells all the fullness of the Godhead bodily. Every perfection peculiar to Deity is in the Second Person of the Trinity, Jehovah the Son; and this is clear enough to be found in Holy Writ. Are the Father and the Holy Ghost omnipotent? So is God the Son. Hence he says, "All power is given unto me in heaven and on earth." When the word "given" is mentioned, we are only to understand his humiliation, in that he took our nature, and not in the least to suppose any inferiority. Hence, when speaking of his incarnation, he says, " My Father is greater than I;" but when he speaks of his essential divinity, " I and my Father are one," and in the Revelation he tells us that he is the First, then none could he before him; and the Last, then none could be after him; and the Almighty, then none could he above him. Thus he is omnipotent. Again, he is omniscient, and, therefore, after his ascension to glory, they (the apostles) put up their prayer to him as the omniscient God, who searches and tries the heart: " Thou Lord, which knowest the hearts of all men, show whether of these two thou hast chosen." And he is omnipresent. Hence you hear him say, " Lo, I am with you always, to the world's end." And there is not one perfection of Deity which belongs to the Father and the Holy Ghost but what can clearly be proved from the holy word, in the highest sense, to belong to God the Son. Thus, in a very short way, I have proved that he is fullness in respect to his Deity. But, 

II. As God-man. Now, here, all he had, as it respects his fullness, was a free gift, according to covenant engagement, as a reward of the great work he was to accomplish; and this accounts for all those passages of Scripture which speak of blessings given to the Lord Jesus Christ, and promises made to him; and you must view things in this way; for, considering him as God, what could be given to him who is all fullness itself And here we may see the exaltation of our nature, in that it is joined to his divine Person, and in that nature he is all fullness. The Holy Spirit was given him without measure. He was anointed with the Holy Ghost above his fellows. All fullness of grace is in him, and all the blessings of the new covenant. Every promise in him is Yea and Amen; and all the treasures of wisdom and knowledge. So that Christ is all, and in all. He is all to us and all in us. And this shall bring me to notice,

III. That this fullness is for the poor and needy. Now, it is well received amongst God's family that when the Lord takes his people first of all in hand, he finds them poor enough, although they do not know it; and he carries his work on in them till he reduces them to real poverty and neediness, feelingly and experimentally so; for he properly strips them of all. This no one that is taught of God can deny; but that we are, ever after this, to be kept poor and needy and self-emptied, is no easy lesson to learn and to be well established in; and, therefore, we are surprised at having deeper and deeper discoveries of our own hearts, and staggered at our feeling worse and worse. However, so it is, and therefore the Holy Spirit teaches us, and keeps up this teaching daily and hourly, that we are poor, needy, destitute, empty of all good, and bent to all evil, and every now and then testifies of Jesus; and we find a fullness in him, and a satisfaction to our souls, which all this world, put all together, cannot give; and when tis sweet influence abates, which it continually does, then, of all flesh, we are feelingly the most wretched and miserable; and we may try other things as a substitute for this, but we find the truth of what Cennick says in his hymn:

"an aching void,

Which God alone can fill."

And now we try, and it is right that we should, all the means of God's appointment, and think, to be sure, that we shall repair our loss this way. 

But although the Lord may thus favour us at first in seeking his face, yet, to teach us that without him we can do nothing, (a hard lesson to learn,) he lets us try again and again, and we find now that he is the fullness of all means; so that we may try again and again, but we remain just where we were, poor and needy, empty, dry, barren, carnal, worldly, and not only destitute of all good, but full of all evil. I have had plenty of time before me now, when out of work, and have tried everything I could, to read, to write, to pray, to read my past experience or other books, to hear, &c., but have proved everything, in and of itself, all dead, and I know that Jesus Christ himself, in a sovereign way, will fill all means. Suppose you and I go to hear the best preacher that is; if the word of King Jesus is not there, there is no power; but what is his word? Not preaching abstractedly, but a power that he displays in the word preached.

Hence "he speaks as one having authority, and not as the scribes, for his word is with power." My word is spirit, my word is life. The church, in the Song, passed the watchman, and then she found him; and that was what she wanted, and so do you and I. 

But, again, prayer is another means; but he is the fullness of that also: "Whatsoever you ask, ask in my name, and I will do it." And how soon we can tell the difference between our frozen, narrow, contracted prayers, and when the blessed Spirit, the fruit and effect of his ascension to glory, helps our infirmities.

But, again. Christian conversation is another means. But how shut up, and nothing to say; and if we do, it is all forced. But if he comes, all is right: "Did not our hearts burn within us while he talked with us by the way, and opened to us the Scriptures?" Again, if we sing, which is another of the means; yet, to sing aright is to sing with grace in our hearts unto the Lord; and all grace comes from his fullness: "Out of his fullness," says John, "have all we received, and grace for grace."

Reading also is a means; but the Bible is a sealed book, and all others. Let the authors be ever so sound and experimental, you may read, but to no profit, unless he opens your understanding, as he did that of the disciples, going to Emmaus. And examination and confession of sins also, these are means; but as without him you can do nothing, so here also he must work in you both to will and to do.

Meditation is another means: "Isaac went out in the fields to meditate." And what is the fullness of this? Why, Christ. Hence David says, "My meditation of him shall be sweet." From what has been said, Christ is all, if you speak about blessings, whether spiritual or temporal. If spiritual, we are, "blessed with all spiritual blessings in heavenly places in Christ;" and if temporals, "all things are put under him," whether they be silver, gold,: &e. He says, "It is all mine, and the cattle upon a thousand hills; all sheep and oxen, fowls of heaven, fish of the sea, and whatsoever passeth through the paths of the sea, for he is the heir of all things. If of grace, grace and truth came by Jesus Christ. If of life, he that hath the Son hath life; for he is the quickening Spirit, the Lord from heaven. If of salvation, he is God's salvation to the ends of the earth.

If of peace, "he is our peace," and he made it by the blood of his cross.

If of mercy, the sure mercies of David were given to him.

If of rest, be is this rest, and gives it: "Come unto me, all ye that labour and are heaven laden, and I will give you rest."

If of a good hope, he is the hope. Hence Paul calls him "that blessed hope." 

If of strength, we can, with Paul, do all things, if Christ strengthens us.

I believe there are hundreds of precious promises, but they are all Yea and Amen in Christ Jesus. In short, as he says himself, the Scriptures testify of him; for if of creation, all things, in heaven and on earth, were made by him, and for his glory: "All things were made by him," not as an instrument, but by his almighty power. It was to him that all the prophets gave witness. We read also of judges being raised up; and it is in righteousness that he judges and makes war. Kings also; and he says,. "By me kings reign." He is King of kings and Lord of lords; and he is the resurrection and the life, and every one shall hear his voice at the last trump. " For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first." (1 Thess. iv. 16.) And after this we shall be with him for ever in glory above; for " the Lamb in the midst of the throne shall feed us, and lead us to living fountains of waters, and God shall wipe away all tears from our eyes."

The Lord favour you and me with constant believing views of Jesus Christ; and may he be pleased to fill us with all joy and peace in believing, until we safe arrive at the haven of rest, where we shall enjoy uninterrupted felicity; where we shall bid adieu to all sin sorrow, pain, afflictions, temptations, dark providences, knotty experiences, hatred from men and devils, and sing "salvation to God and the Lamb" for evermore. Then faith will be turned to sight, and we shall be perfect in knowledge. We shall see him as he is, and be like him, for he that is perfect shall be as his Master; and he says, "Him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sat down with my Father in his throne."

And this is our comfort, that all our victory is in him. He is the mighty Conqueror, and tells us to be of good cheer, for he has overcome the world, and because he lives we shall live also. He overcame all devils, sin, and death for us; and here lies all our happiness. Yes, and every soul that he filled while upon earth he will fill with all the fullness of God to all eternity. Take notice of his own words: "I lead in the way of righteousness, in the midst of the paths of judgment, that I may cause them that love me to inherit substance; and I will fill their treasures." That is, "I myself will be the fullness of all their treasures of grace and glory for evermore." That this may be our happy and blessed lot, to live a life of faith here, and follow the Lord fully, like Joshua and Caleb, the Lord grant, for his name and mercy's sake, who is with the Father and Holy Ghost worthy of all honour, .glory, dominion, praise, and power now and for ever. Amen

Mr. Gadsby is to be at Gower Street on July 27th, and continue three Lord's days.

Yours, in Christian love,

July 25th, 1823. J. RUSK.