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.

The Christ Man In Type, Boaz - Elder David Bartley (1827-1908)

 We have seen that the types of the Man of God’s right hand, whom he made strong for himself, are varied in name and character and mission, yet not antagonistic, but rather variety in unity, so that all make one symmetrical whole, and all find their full complement or perfection in the Brother born for adversity, of whom even the pagan Pilate said, “I find no fault in this Man.”  In every way and in all his life and ministry and work, Jesus of Nazareth was a perfect Man.  He alone, of all men, was this.  In him the blessed and holy God himself is well pleased.

We now come to another type of this faultless Man, BOAZ.  In his very name, which signifies fleetness and strength, he represented Christ.  Boaz was noble and good and great in Israel.  Bethlehem was his home, the home of his son David, and the birth place of David’s son Jesus.  Jesus was swift to run in the race that God set before him, and strong to finish the work he came to do.  Never did he falter or turn back.  To his mother he said, “Wist ye not that I must be about my Father’s business?”  To his Father he said, “Lo, I come to do thy will, O God.”

In this virtue Boaz was a type of Jesus.  Naomi said to Ruth, “Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.”

In the little book of Ruth is given a very touching biography of Elimelech and Naomi his wife, their two sons, and Ruth and Boaz.  It says, “And Naomi had a kinsman of her husband’s a mighty man of wealth, of the family of Elimelech; and his name was Boaz.”  Because of a famine in the land of Israel, Elimelech, with his wife and two sons, went to the country of Moab to dwell, and Naomi remained there about ten years.  But the Lord did not prosper them in that idolatrous place; or her husband died.  Then her two sons married maidens of Moab, named Orpah and Ruth.  But, alas! The sons, Chilion and Mahlon, also died, and the three childless widows were left alone in their poverty and sorrow.  It was then in the heart of Naomi to return to Bethlehem; “for she had heard in the country of Moab how that the Lord had visited his people in giving them bread.  Wherefore she went forth out of the place where she was, and her two daughters-in-law with her; and they went on the way to return unto the land of Judah.”  

Naomi entreated them to return each to their mother’s house, saying, “the Lord deal kindly you, as ye have dealt with the dead, and with me... Then she kissed them; and they lifted up their voice, and wept.  And they said unto her.  Surely we will return with thee unto thy people.”  But she again plead with them to return, and said, “nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me.  And they lifted up their voice, and wept again: and Orpah kissed her mother-in-law; but Ruth clave unto her.  And she said, Behold thy sister-in-law is gone back unto her people, and unto her gods; return thou after thy sister-in-law.  And Ruth said, Intreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and they God my God; where thou diest, will I die, and there will I be buried; the LORD do so to me, and more also, if ought but death part thee and me.  When she saw that she was steadfastly minded to go with her, then she left speaking unto her.  So they two went until they came to Bethlehem.  And it came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, Is this Naomi?”  (The name means pleasant.)  “And she said unto them, Call me not Naomi, call me Marah; for the Almighty hath dealt very bitterly with me.  I went out full, and the LORD hath brought me home again empty; why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?”

This was indeed another very mysterious and afflictive providence of God; for it seemed to have well nigh cut off the family of Elimelech; but really it was rich in wisdom and goodness and blessing, not only to the house of Elimelech, but as well to the house of Israel, and overflowing with mercy to the Gentiles.  Truly did Cowper write, “God moves in a mysterious way his wonders to perform.” &c.

We have read the words and sentiments of Naomi and Ruth, and have seen how they were received in Bethlehem.  Let us seek instruction from them, seeing that the Lord was dealing with them.  The sorrowful confession of Naomi showed bitter irreconciliation tot he dealings of the Lord with her, and also unbelief and distrust.  This was natural and of the flesh.  With her husband and sons she had left her home-land and inheritance and people, that they might do better for themselves among the idolatrous Moabites.  She returned in ten years to Bethlehem, bringing only Ruth with her, each of them widowed and empty handed.  Her husband’s inheritance in Judah had been sold for debt, and this left herself and Ruth, the widow of her younger son Mahlon, homeless, for they could not redeem the forfeited inheritance.  Naomi was old and infirm, and so the youthful Ruth was under the humbling necessity of gleaning after the reapers in the harvest field, to pick up the crumbs that fell from the master’s table, that Naomi and herself might have bread.  This sadly explains the words of Naomi: “I went out full, and the LORD hath brought me home again empty.”  She was willing to go out, that she might keep all she had, and not lose it by the famine in Israel; but now, because she was empty, she was willing to return home again.  It was in this way that the Lord brought her home again.

In all this there is a wonderful lesson of spiritual doctrine and truth.  Naomi was an Israelite, as were her husband and their two sons; so all their inheritance and fullness was under the first and legal covenant.  All this had been forfeited under the law, and was gone from her, and she had neither husband nor son to redeem it.  She was no longer a married wife, neither full nor rich, but empty, grieved and forsaken.  She had left to her the cleaving, loving, Ruth  only, but she was as poor and homeless as herself.  Naomi confessed that the Lord brought her home again in this sorrowful way, having Ruth only with her; still it was true that the Lord had brought her home, home to Bethlehem, home to his people and her people, home to her kinsman, the mighty man of wealth, the noble Boaz.

In all this sorrowful way, which was of the Lord, the bereaved and dear Naomi, who was still pleasant, was a beautiful and true type or figure of the Hebrew church of Christ.  For all that was true of Naomi in her experience in going out full, and in the Almighty dealing very bitterly with her, and in bringing her home again empty, was as touchingly true also in the Lord’s dealings with the gospel church among the Jews.  For he took away from them their legal head, their first husband, their children under the law, and all their inheritance and fullness in the old covenant.

As Naomi went away from Judah to the country of Moab, so did her legal people depart from that covenant, and they lost all their legal fullness.  To suffering Naomi it was a bitter way indeed, yet it was the Lord’s good and best way to bring her home to a better inheritance, and to rest in a richer faith and trust.  Paul clearly shows all this, by relating all his advantages and fullness in the law as an Hebrew, and then says, “But what things were gain to me, those I counted loss for Christ.  Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things.”  In this way only could Paul know and be brought into the fullness of Christ, and Christ become more than all else to him, and blessedly be all in all.

Having seen how the Lord was wonderfully shown us that in the typical Naomi, let us now return to the lovely Ruth in the little city of Bethlehem.  She was a Gentile, but had forever turned away from her natural people and their gods, henceforth to live and die with the people of Naomi, and to worship her God.  We have read her precious words to Naomi.  Truer love, stronger faith, firmer trust and more undying devotion to God and his people could not dwell in the heart of any one, even Mary the mother of Jesus.  It beautifully manifests the blessed and sweetly overcoming power of the God of all grace in bringing home to himself the stranger, the Gentile Ruth, to live to him in the same faith and can fail to be filled with hearty admiration and esteem for both the Jewish mother and her Gentile daughter, for their endearing love and union to each other.  This is a sweet wonder, seeing that the Jew looked upon the Gentile as unholy and unclean, as no better than swine.

We have seen that Ruth, whose name means a friend, the true and loving Ruth, was a woman of faith, a faith that could not be turned back, an overcoming and trusting faith in the God of Israel,  This was Naomi’s God, and now no less the God of Ruth.  In this faith and uniting love they two were one, and their people one.

All will now see in lovely Ruth a beautiful type of the Gentile church.  Poor in herself and a stranger, her faith in God had separated her from the world in which she once was at home, and it had joined her to Naomi and her people in Bethlehem.  Most touchingly Ruth walked by faith, and was saved by hope.  For her faith and hope in the God of Naomi was all she had in the world to look to and trust in.  True, Naomi was with her as her loving mother, but Naomi was as poor and needy herself as Ruth, and they were then both desolate widows, sorrowful and having no inheritance.  God alone could provide for them now, build them a house and give them an inheritance.  With nothing in their hands, having neither husband nor son, the God of Abraham had brought these two sorrowing women to Bethlehem.  O how sadly interesting they were!  It is no wonder “that all the city was moved about them;”  for our own hearts are moved about them in love and sympathy.

We behold in Naomi and Ruth, Jew and Gentile, thus united as one in the same faith and love to God, the one church of Christ in her desolate widowhood and poverty in herself, before the spiritual Bridegroom manifestly betroths her unto himself in bonds of love and faithfulness, and seals her upon his heart as his bride, all fair and lovely.

In this place it is edifying and profitable that we notice the commendable example the Lord has wisely given the church in Ruth, of a true believer in coming to dwell with his people in the church.  Naomi, a type of the church, did not urge or persuade Ruth to go, nor even invite her, but urged her to go back to her natural people, as Orpah had done, and told her of her own afflictions, and that she could offer her no natural inducement to cast her lot with hers in Bethlehem.  This proved the faith of Ruth, that it was in God, and she must be true to her faith.  “Faith worketh by love, and purifieth the heart.”  It was her faith that separated Ruth from her worldly people, and turned her willing feet to go with Naomi.  The same faith in Moses led him also to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin.  Seeing this in sweet Ruth, Naomi was content to have her with her.  Had she urged Orpah, as many are urged now, she would also have gone on with them to Bethlehem, as she had started to go.  But this would have been worse for both Naomi and Orpah, because she was moved by sympathy and natural affection only, and she could not have felt at home with the Lord’s poor and afflicted people.  It is needless and wrong, therefore, to urge any one to go to the church; for until they are drawn and moved, like Ruth, it were better to follow the example of Orpah.  The Lord in his perfect love and wisdom has given his people these true examples and patterns for our learning.

Boaz now appears to Naomi and Ruth, and he is another worthy and noble example.  The Lord, the God of his people Israel, raised Boaz up for that time, and specially honored him, so that he became renowned in Israel, as we shall see.  Yea, the Lord made Boaz the head of the house of Elimelech, the restorer of the lost inheritance to both Naomi and Ruth, and the illustrious ancestor of the house of David the king, of whom Christ came according to the flesh.  All this was through blessed Ruth, and for her sake.  For both King David and his son King Jesus were sons of lovely Ruth, the woman of faith.  “This is the LORD’S doing; and it is marvelous in our eyes.”  Do we wonder now that Elimelech and his two sons, in whose name was the inheritance, must be sent through famine into the country of Moab and there lose their inheritance through poverty and death, and there leave three desolate and poor widows?  For this was God’s way to take away the legal inheritance, to restore to his poor people the better gospel inheritance, to bring in the Gentiles as fellow-heirs with the Jews, and to bring salvation to both Jews and Gentiles.  The hand of the Lord directed it all.

It was the time of barley harvest at Bethlehem when the Lord brought his daughter Naomi home, and her trusting Ruth with her, to share her poverty.  And thus through hunger Ruth went into a near field to glean, or gather up the heads of grain that might be left by the reapers.  This was the law in Israel, that the poor might live.  The Lord blessed the poor, and they have the gospel preached to them.  It is because they are poor that they feast on its riches.

“And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him whose sight I shall find grace.”  Behold her faith!  “And she said unto her, Go my daughter.  And she went, and came, and gleaned in the field after the reapers; and her hap was to light on a part of the field belonging to Boaz, who was of the kindred of Elimelech.  And, behold Boaz came from Bethlehem, and said unto the reapers, The LORD be with you.  And they answered him, The LORD bless thee.”  Seeing Ruth gleaning, Boaz asked them, “Whose damsel is this?”  Being told, he said to her, “Hearest thou not my daughter?  Go not to glean in another field, neither go from hence, but abide here fast by my maidens: let thine eyes be on the field that they do reap, and go thou after them: * * * and when thou art athirst go unto the vessels, and drink of that which the young men have drawn.  Then she fell on her face, and bowed herself to the ground, and said unto him ‘Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?  And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother-in-law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.  The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.  Then she said, Let me find favor in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.”

“So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest.”  He had commanded his young men to let her glean even among the sheaves, and to let fall also some of the handfuls of purpose for her, and leave them, that she might glean them.  Ruth related all this to Naomi, who said unto her, “Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead.  And Naomi said unto her, the man is near of kin unto us, one of our next kinsmen.”

To the nearest kinsman in Israel belonged the right of redemption of the forfeited inheritance, that he might justly restore it to the family in rightful possession.  Naomi and Ruth were the only remaining heirs of the family of Elimelech, and they were equal heirs.  Now it was in the heart of Boaz to perform the kinsman’s part for Ruth, by making her his wife, thus restoring her and Naomi to the inheritance, and making them the happy possessors with himself of his own rich inheritance and home.  But there was a nearer kinsman than Boaz, as he told Ruth, whose claim upon Naomi and their lost inheritance was first.  So Boaz said to Ruth, “If he will perform unto thee the part of a kinsman, well, let him do the kinsman’s part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth.”

Before ten of the elders of the city this one thus answered Boaz: “And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it.”

“And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s, and Mahlon’s, of the hand of Naomi.  Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.  And all the people that were in the gate, and the eldres said, we are witnesses.”

“So Boaz took Ruth, and she was his wife.”  Unto them was born a son, And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.  And he shall be unto thee a restorer of thy life, and a nourisher of thine old age, for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him.  And Naomi took the child, and laid it in her bosom, and became nurse unto it.  And the women and her neighbors gave it a name saying, There is a son born unto Naomi, and they called his name Obed: he is the father of Jesse, the father of David.”  Obed means worshiping God.  How true this name was of Boaz and Ruth and Naomi, and how true the prophecy of the women, that this son should be famous in Israel, and should restore the life of Naomi; for of his sons there should be raised up unto Naomi and Ruth and the house of Israel a line of famous kings, from David unto Christ.  And so Ruth was indeed better to Naomi than seven sons.

Now all this is truly blessed and wonderful.  The infinite love and wisdom and omnipotent power of the God of Boaz and Ruth only could have accomplished it.  Here was poor Ruth, a Gentile stranger, who had come from afar, an humble gleaner, now exalted to honor and riches, and made the happy wife of Boaz, a Jew!  Yea, she became the near ancestress of the renowned King David; yea, too, of King Jesus, the Son of David, and the last King to reign upon the throne of his father David; for he was of her family in Israel!  It is al most blessed and glorious.  God, and not man, had wrought it all.  Most wonderfully did the Lord fulfill the blessing of Boaz upon Ruth at their first meeting, saying, “The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.”

Boaz and Ruth are one, she the happy bride, he the rejoicing bridegroom; and in them the Gentiles are one with the Jews, their fellow-heirs to the same inheritance.  And better still, through the lovely Ruth, our friend, the holy child Jesus, the Son that God gave unto us, is one with us Gentiles.

Now this leads us to enquire, By what law of righteousness Boaz redeemed the forfeited inheritance of Elimelech, restored it to Namoi and Ruth, made her his bride, and raised up a son and heir to Elimelech and kindredship.  This was God’s law in Israel.  The right of redemption and of marriage to the widow of the kinsman belonged to the brother or nearest kinsman.  This was a sacred right.  Boaz was a noble son of Abraham, the friend of God, and he esteemed it an honor to himself to honor this righteous law.  But there was a nearer kinsman than himself and this one held the first claim against this poor family.  But we have seen that Boaz redeemed this claim unto himself, and then fulfilled all the law of redemption, most happily to Naomi and Ruth.  In all this it could be truly and righteously said of him, “Then I restored that which I took not away.”  These are the words of One greater than Boaz, even of the Redeemer of his father’s family, our spiritual near kinsman.

Thus it was in all these respects, as we have seen, and very specially as the near kinsman and redeemer, the restorer, that Boaz was the noble and renowned type of our Brother Redeemer.  What, then, did the nearer kinsman typify? Who said, “I cannot redeem it,” and whose claim Boaz honored by redeeming it to himself.  He evidently represented the law of justice; for we know that the law could not redeem that which was forfeited and held under bonds.  Yet the claims of the law were just, and they must be met righteously, and met, too, by a near kinsman, one in whom was the right of redemption, as shown in the typical Boaz.  Paul therefore says, “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, (not by us,) who walk not after the flesh, but after the Spirit.

We may truly say of Naomi and Ruth, that in the spirit of the law of redemption it was fulfilled in them, and they walked in its fulfillment rejoicingly, but their rejoicing and their happy freedom from condemnation, and justification unto righteousness, was in Boaz, their near kinsman and redeemer, and not in themselves.  In this Naomi and Ruth personated the church under the law, and the redeemed church under grace, even as Boaz personated Christ, the spiritual Bridegroom and Head of the church.  In Boaz there was a blessed redemption and free inheritance for both Naomi and Ruth, Jew and Gentile.  The same is more blessedly true in Christ Jesus the Savior of the Jews and also of the Gentiles.

“Wherefore my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.”  This is true as well of the Jew as of the Gentile.  “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into on Spirit.”

“But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh and enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby; and come and preached peace to you which were afar off and to them that were nigh.  For through him we both have access by one Spirit unto the Father.  Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God.”

How happily this was prefigured by Naomi and Ruth in the house of Boaz, and how dear was their love and sacred their peace!  We have seen that Boaz was the same near kinsman to Ruth that he was to Naomi, before he married Ruth, he being the brother of their husbands, or their near kinsman.  In the absence of this kindredship, which must be near, the right of redemption could not have vested in Boaz, but because of it, Naomi and Ruth, representing the children of God among the Jews and the Gentiles, are made one blessed family in Boaz and in Jesus.  For Jesus was no less the near kinsman of Ruth than he was of Naomi and Boaz, both in the flesh and in the Spirit.  As the Son of David, Jesus was descended from no less than four Gentile women.  Of these our typical Ruth, the bride and the joy of the mighty Boaz, was the most illustrious, because she was the very embodiment of overcoming Faith and blessedly personified the bride of the Son of God, the household of faith.

Boaz loved Ruth, and gave himself for, her that all his honor and riches might be hers with him; so likewise did Christ love the church, and gave himself for it, that he might present it to himself a glorious church.  Boaz, the near kinsman, redeemed Naomi and Ruth up out of poverty, putting them in possession of his own inheritance; and so Christ brings home all his kindred from legal bondage and Gentile idolatry, to love and worship God in the beauty of holiness, and will say to them.  “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”

Excerpt from Elder David Bartley's work, The Christ Man In Type