(From the Christian Magazine, Vol. IX., October, 1805,
by DR. THOMAS McCRIE, D.D.)
(Continued from page 242.)
In 1641, Rivet accompanied the court of the Hague to London as domestic chaplain, on occasion of the marriage of the Prince of Orange with the Princess Mary, daughter of Charles I. When he was formerly in England upon his own marriage, he was graciously received by King James; and such was the respect in which he was held, that Charles I, on the present occasion, presented him with his picture, together with a golden chain of great value. At this time, the affairs of religion were greatly embroiled in England, in consequence of the high hierarchical measures of Archbishop Laud and his party, who had made an unsuccessful attempt to obtrude the liturgic worship and ceremonies upon Scotland, and laboured to spread Arminianism and Popery in England. The nation called loudly for reformation of religious, as well as of civil abuses; and various petitions were presented to the English Parliament for the abolition of Episcopacy, and other grievances. Dr. Rivet made it his business to investigate the true state of matters, and the ground of dissatisfactions.
He was intimately acquainted with Archbishop Usher; Williams, Archbishop of York; and Morton, Bishop of Durham. These prelates acknowledged to him, that the Church of England stood in need of reformation, and professed their great dissatisfaction with the proceedings of Laud, who was then in prison. They consulted with him as to the best method of restoring peace to the distracted Church. They wished to adopt a middle plan between the discipline of Holland and England, acknowledging that the latter was lax, but alleging that the former was too rigid. In doctrine they, and particularly Bishop Usher, professed a cordial agreement with their brethren in Holland. During the time that Dr. Rivet was in London, Messrs. Henderson, Baillie, and Rutherford were also there, attending upon the Commissioners of Scotland for a treaty between the two kingdoms. They had several meetings with him, which were to their mutual satisfaction. “We have met at length sometimes with Dr. Rivet,” says Mr. Baillie; “he is fully in our minds, and against the bishops.” Some years afterwards, when the Assembly of Divines at Westminster were labouring, against manifold opposition, to bring the Church of England to a nearer conjunction and uniformity with the Reformed Churches, some of their enemies endeavoured to prepossess the mind of Dr. Rivet against them by false aspersions. Of this Mr. Baillie complains to Mr. Spang, minister of the Scots congregation at Campvere in Holland, in a letter, dated June 28, 1644. “Certainly Mr. Rivet is very ill informed. As I am an honest man, I never heard man, privately or publicly, speak either of his person, or any of his writs, but with honour; if he or any there will give ear to all that is written from London at this time, they will wrong themselves. That of burning his, or any other divine’s book overseas, is a malignant calumny.” And in a subsequent letter he says, “I did assure you of the great falsehood of the information which came to Dr. Rivet.”
In the year 1646, our divine was placed at the head of the Orange College, which his Highness, Prince William, had newly founded and endowed in the city of Breda. In this station he continued until his death.
Though removed from France, Dr. Rivet continued to take a lively interest in the affairs of the Reformed Churches of his native country. We need not therefore wonder that he did not remain an indifferent observer of the disputes concerning universal grace, which were excited among them, and by which they were so much divided and weakened. The seeds of the new doctrine were sown while Mr. Rivet was in France, by Mr. Cameron, a Scotsman, who was first minister at Bourdeaux, and afterwards Professor of Divinity at Saumur, a man possessed of a quick and subtle genius, of great reading, considerable eloquence, and very insinuating in his manners; but greatly addicted to his own opinions, and fond of novelty in his views of doctrine, and explications of Scripture. His opinions took root, particularly in the University of Saumur; and two of his scholars, Amyrald and Testard, publicly circulated them in their discourses and writings. They did not deny, that by the purpose of God, and the death of Christ, the salvation of a certain number was secured; but they taught, that there was an antecedent decree, or purpose of God, to give salvation to all mankind through Jesus Christ, if they believed on him; and that, in the same sense, Christ died for all mankind. This doctrine is substantially the same with that which was attempted to be revived in this country about the middle of the last century. In following out this opinion, Amyrald advanced a number of untenable and dangerous propositions, as to the means of salvation enjoyed by the heathen (teaching that there was a faith which might be derived from the works of creation and providence), and also as to the imputation of Adam’s sin.
When Amyrald taught more avowedly and boldly the sentiments of his master, he (Dr. Rivet) became sensible of the extent and dangerous nature of the evil. In the meantime, the new opinions continued to spread in France, and produced great agitation. Dr. Rivet, who was now in Holland, was repeatedly urged by his French acquaintances to declare his sentiments upon the controversy, and to vindicate the doctrine received in the Reformed Churches. Hearing that the cause was to come before the National Synod at Alenson, anno 1637, he, in compliance with these solicitations, drew up a “Synopsis of doctrine, concerning Nature and Grace, drawn from the writings of Amyrald and Testard, with Reflections,” which he sent to the Synod, with the approbation of the divines of the University of Leyden, Groningen, and Franeker. This treatise, which is published among the author’s works, may justly be pointed out as a specimen of the most candid and pacific controversy. He first states distinctly, from their writings, and often in their own words, the sentiments of the patrons of the new doctrine, on the different articles which were controverted. Secondly, he separates, and mentions with due commendation, those things in which they did not recede from the orthodox doctrine. He then more particularly points out those things in which they departed from the common doctrine, shows briefly the invalidity of their arguments, their inconsistency with other sentiments to which they still professedly adhered, and that all their refinements did not free the doctrine of predestination and grace from the objections alleged against it, or satisfy the adversaries. This treatise was read in the Synod, and contributed materially to elucidate the question, and to discover the dangerous tendency of the new opinions. “The Synod writes to you,” says Monsieur l’Angle, in a letter to Dr. Rivet, “and thanks you for the care you have of us. All good people think your book excellent. You have as many friends in the Synod as there are heads in it; for, thank God, your name is blessed in our churches.”
Dr. Rivet, while he was prepared to defend his doctrine from the Word of God, was careful to vindicate the authors who had been represented as favouring the new doctrine; and, with the same view, he drew up a collection of testimonies from the public confessions and acts of the Reformed Churches, and from their most eminent writers, which he published separately from the Synopsis.
The controversy soon broke out with greater violence. Amyrald had been greatly irritated by the clear exposure which our divine had made of his tenets, and by his steady opposition to them. In a long preface to “A Specimen of Animadversions concerning Universal Grace,” which he published in the year 1648, he attacked Dr. Rivet with great virulence and abuse, accusing him of creating enemies to him in France, by private letters to ministers and people, and even persecuting him beyond seas, by inciting the Assembly at Westminster to condemn his doctrine. Thus rudely attacked in a book which was everywhere circulated, the venerable divine, at the age of seventy-six, again appeared in the field of controversy, and, in an “Apologetical Epistle,” addressed to his brother, he repelled the assault with becoming dignity and spirit; but, at the same time, with a moderation in which he showed himself as much superior to his antagonist, as in years and learning. After a modest allusion to his long services and his age, with a complaint of the manner in which he had been treated, he gave a particular detail of all that he had done in the affair, either privately or publicly, which completely wiped off the aspersions which had been thrown upon him. The Assembly at London had also sent him a formal attestation, in which they unanimously declared, that he never made any representation to them, directly or indirectly, on the affair of Amyrald, nor had ever urged them to condemn his doctrine.
Dr. Rivet, now far advanced in years, still continued stout, and in general, healthy. In the year 1650, he wrote to his beloved and only surviving brother, William, lord of Champvernon, and minister of Tailleburgh, a letter concerning “a good old age.” In it he says, “On the 2nd of July last, according to the Gregorian computation, I finished my 78th year, and, on the day following, entered my 79th; my comfort, whom God hath yet preserved to me, having reached the 76th year of her age, and the 29th of our matrimonial connection. Both of us, thank God, enjoy a healthy old age; I particularly, who can either walk or stand (for I seldom sit) when I read or write. My eyes are not yet so dim as to require the assistance of glasses, which my wife has used for several years, as also her celebrated brother (Peter du Moulin), who is four years older than me, and is a rare example of one who, at such an age, retaining his wonted strength of body and mind, still discharges his office in the church and in the university, to the singular edification of both.” He then proceeds to mention, that their advanced age, and the disease with which they had lately been attacked, admonished both him and his brother to prepare for death, and rendered the subject of his letter proper for their meditation. The subject is excellently handled. A rich vein of piety, erudition, and wisdom, matured by experience, runs through the whole. The philosophy of Cicero, and the morals of Seneca, are here refined and exalted by the divinity of Paul, and the wisdom of Solomon.
We are now approaching to the close of the life of this great and good man. During the remaining part of this year, he was principally employed in revising his printed works, and in superintending a new edition of the whole, which had been much called for. He had the satisfaction of seeing the first volume in folio published in 1651, and proceeding with the remainder; but his attention to this work was withdrawn by events of a distressing nature; nor did he ever recover, so as to be able to resume it. He who had borne domestic trials with fortitude, who had laid in the grave a beloved wife, and three sons of great expectation, who had just arrived at maturity, now sunk under the calamities which befell the church and commonwealth. A dark cloud threatened to cover the British Churches, after a bright prospect of reformation. Late occurrences did not augur well to the reformed churches in France; and during the last year, they had been deprived of some great lights, his former acquaintances and dear friends. The recent death of Frederic Spanheim, that ornament of the University of Leyden, greatly affected him. But above all was he afflicted by the mournful tidings of the death of the two illustrious members of the house of Orange—the father, who had always treated him with the most distinguished regard, and the son, his pupil, of whose piety, ardent attachment to the true religion, and resolutions to set forward reformation, he had the most satisfactory proofs, but who was taken away in the 25th year of his age, after exciting hopes in all who knew him. The grief of Dr. Rivet on this occasion was neither slight nor transitory. It was observed by his friends that his visage was altered and that his strength visibly decayed, and was the means of bringing on that inveterate disorder which, in a short time, put a period to his mortal life.
He who was made so instrumental in promoting the interests of the Church during the active part of his life was honoured by God to give a remarkable testimony to religion on his death-bed, which is deserving of a particular record, and of being more generally known than it has hitherto been.
Although Dr. Rivet still enjoyed good health, with the exception of occasional attacks of the stone, yet his mind had for some time been turned to the subject of death, and he appeared to be impressed with the opinion of the near approach of his own dissolution. He often departed from his ordinary course in reading the Scriptures in his family, and selected such passages as Job xiv., Psal. xlix., cxlv., Eccles. iii., iv. Walking in the garden with a friend the week before he was seized with his last illness, and giving directions as to the dressing of some trees, “If I am spared,” said he, “to the spring, the sight of them will give me pleasure; if not, I shall enjoy a garden infinitely more delightful.” His friend, suggesting that there was no reason for him speaking thus, as his constitution was so firm, he reproved him, and said that he ought to speak to him in another manner: that he was arrived at that age when he should be daily looking for death, and that he had reason to thank God that he was prepared for an immediate departure. The same day being requested by Monsieur Hulse, the pastor of the French church at Breda, to preach the sermon after the dispensation of the Sacrament of the Supper, he chose as his text Psal. cxliv., 3, 4: “Lord, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! Man is like to vanity: his days are as a shadow that passeth away.” To a friend he signified, before going to the pulpit, that he had a design of choosing another passage more adapted to the occasion, but felt himself so strongly inclined to meditation upon death, that he could not apply his mind to any other subject. He delivered the discourse with a strong voice, and with great animation and fervency. Never did his audience hear from him a more excellent sermon, both as to the matter and the weighty expressions he used. Every word which he uttered appeared to come from the heart, and to sink into the hearts of the hearers. He enlarged upon the shortness and vanity of human life, which he illustrated by many striking comparisons. He placed death before the eyes of the aged; but when he came to that part of the sermon in which he mentioned the recent death of his illustrious pupil, his firmness gave way, and he melted into tears.
Next day he continued to enjoy his usual health, but on Tuesday, the 27th December, 1650, he complained of a violent pain in the lower part of the intestines, caused by obstruction. In vain did the most skilful physicians use means to expel the cause of the disorder; its virulence resisted and baffled all their efforts. His body swelled, and the tumour ascending and spreading to his vitals, his heart and breasts were excessively pained. When he learned the nature of the disease, he himself pronounced it mortal: “Not,” said he, “that I refuse the use of remedies; for the sake of my friends, let everything which is thought proper be done; as to the event, I rest securely upon my God.” His niece, Mary du Moulin, having signified, in answer to his inquiry, that she also thought his disease mortal, he commended her for speaking to him in that manner, requested her never to leave him, but to endeavour to comfort and support him; “For, though I am not alarmed at death,” added he, “yet I am afraid I may sink under the acuteness of the pain.” He then prayed thus: “Great God, thou art my Father, and hast given me both life and the new life. Thou hast taught me from my early youth, and hitherto I have declared thy wonders; leave me not now in old age. Hitherto Thou hast graciously continued me in uncommon soundness of body and faculties. Lord God, if it is Thy will that I be farther employed in Thy service, Thou canst in a moment alleviate the disease; but if Thou hast decreed otherwise, I am Thy servant—Thy will be done; only make me resigned to Thy will. Let not the good Spirit depart from me; and since Thou hast been pleased to lay me aside from Thy work, grant that I may die in such a manner as to be an example to others; that I may persevere in that sound doctrine which I have taught, and give such a confession before witnesses, as may instruct and edify Thy Church; that, by a lively faith, I may apply to myself the promises of the Gospel, to my eternal consolation. Thou knowest my debility and infirmities; suffer not these excruciating pains to carry me to impatience and complaints. Support me under them; keep the door of my lips.”
He earnestly entreated his wife to leave him, and take another bed, that she might not be afflicted with the sight of his sufferings. He continued to pour out, in the hearing of his niece, the most pious ejaculations, expressive of patience, penitence, faith, and zeal, mingled with self-denial and abasement: “God hath wrought for me; I will mention His righteousness toward me. If I should say I am righteous, my mouth would condemn me. God forbid; rather I will acknowledge mine iniquity. I pray that my grief for sin may be increased as this body is rent with pain, that I may present the sacrifice of a contrite heart, pleasing to God. Accept, O Lord, this imperfect sacrifice, and let its defects be supplied by the perfect righteousness of the great High Priest.”
“Grace,” cried he again, “mere grace,” and repeated Rom. viii. 33, 34. Awakening from a short slumber, he broke out, “I am God’s, He shall save me. He hath honoured me with an holy vocation; He hath not allowed His gifts to be altogether useless in me; indeed I can say that in His service I was far from being actuated by covetousness. I was first persuaded of the truth of the Gospel which I preached to others. Yea, I tasted of the good word of God; I felt its power penetrating even to the dividing of the soul and spirit. Thou knowest my heart, eternal God; Thou knowest that I am not ashamed of the Gospel of Christ, and that I have studied Thy honour. I humbly acknowledge that any good that is about me has flowed from Thy grace; my defects I ascribe entirely to my own innate corruption. Alas! how often have I come short and sinned in the discharge of the duties of my sacred office, not only by omission but positive transgression. Long ago would I have been rejected had I not had to do with a benign and forgiving Master. Enter not into judgment with Thy servant. Pardon, my God, pardon the iniquities of Thy servant. I do not object to Thy correction, only let not the temptation exceed my strength, lest I fall into impatience, and become a stumbling-block to others. O how light is the correction when compared with the greatness of my fault! How slight are any temporary pains compared with the eternal punishment from which I am redeemed by Him who poured out His soul on the cross for me; FOR ME—this is the language of faith, particularly applying the general promises! This indeed is a faithful saying, and worthy it is to be received by all, that Jesus Christ came into the world to save sinners, of whom I am the first. Seal all Thy promises on my soul. Grant that from the bottom of my heart I may understand these delightful words, Be of good cheer, my son, thy sins be forgiven thee.”
His wife having put him in mind that he ought to send for his son from the Hague, “By all means,” said he, “it should have been done before. I desire to see him, not from any carnal affection (for I no longer love any according to the flesh), but that I may bless him before I die.” He gave directions that every visitant should be admitted to him. “A man in my station,” said he, “ought to be an example to others on such an occasion, and to give a confession of his faith, not to gratify vain glorification, for it is a small matter with me to obtain the approbation of men; but I wish the salvation of many, and to bear testimony to the truth of those things which I have publicly taught.” When a number of his friends were present, “Behold,” cried he, “a monument of the great mercy of God! He hath loaded me with benefits temporal and spiritual all my life; and now, before excessive age has made me peevish and sick, He comes to me, He prevents me, He calls me. I do not mourn at leaving the world, I have lived long enough; I have been allowed to make a trial of all things, and have found them to be vanity and vexation of spirit. Christ is gain; in life and death He will not desert me; if He loads the body with pain, He increases the joy of the soul. Come, and I will tell you what He hath done for my soul: I called upon Him, He opened His ear, He heard me, and blotted out my iniquities like a cloud.” He would permit no minister to go away until he had prayed with him. “Pray,” he would say, “it is a proper season.”
His wife still continuing beside him, “It is grieving to me,” said he, “to see one whom I honour so much, so aged, and feeble, thus deprived of rest, and distressed”; but finding that she was reluctant to leave him, he acquiesced: “Well, as you will have it so, stay; it is a satisfaction to me to see you; God will strengthen you.” Throughout the evening of Friday, the 30th, he endured the most excruciating pains; the intervals of relaxation were filled up with fervent prayers for the Church, the pastors, and magistrates. “O God, do not withdraw Thy protection from these provinces; transfer not from them Thy candlestick; let not Thine anger wax hot on account of the great increase of wickedness and profanity. Incline the hearts of men to repentance, that Thy judgments may be prevented. Preserve the body in unity; in the first place, keep them united to Thee, without which all unity is but conspiracy. Grant that the people may remain grateful and kind to that prince who is the only surviving branch of that illustrious race which Thou hast used to bring Thy work to perfection in the midst of them. Inspire the boy (the young Prince of Orange, William, who was afterwards the instrument of the happy deliverance of Britain, at the Revolution in 1688) with the spirit of Thy fear, of prudence, courage, and magnanimity; deliver him from profane men, from flatterers, and persons who minister to vicious and infamous pleasures; and give him the assistance of faithful and uncorrupt men, lovers of the truth and of equity. It is time, Lord, for Thee to assist.”
In the morning he was completely exhausted by much speaking and by abstinence; for such was the violence of the disorder that his stomach instantly rejected even the smallest quantity of drink which he took to quench his burning thirst. His body, too, was tortured by the different remedies which the physicians were using. Yet he bore all with great patience, often saying, “I told you before that they would not avail; but it matters not, the usual practice must be followed; do what you think proper for your own satisfaction.” And smiting upon his belly, “This sack,” said he, “is corrupt and filthy; it is a sink and collection of pains. I thank my God who hath afflicted me in this ignoble part, and hath, in the meantime, left my heart sound and my brain free and pure. Grant, O God, what above all things I desire, that nothing may come from this mouth, breathing aught that is contrary to charity and thanksgiving. O, that it may never be contaminated with such filthiness.”
(To be continued.)