Sermons. Translated from the dutch

Front matter

m

SERMONS

BY

Contents

FIRST COLLECTION.

PAGE

Recommendation,

Author's Preface

Impartial and truth-loving reader ; you may possibly inquire why, in an age so learned, and abounding in illustrious works, issued by learned and renowned men on the very subjects here treated of, I should give to the public the following discourses : be pleased, then, to know that I have been influenced by the following considerations. In the first place, I have for some time been solicited to it by several of my friends. I know not, however, whether this would have been a sufficient inducement, since I make no pretensions to superior skill in composition. The second, and principal reason then is, that necessity has compelled me : for if you be not a stranger in our New-Netherlands Jerusalem, you are aware that I have been slanderously charged as a schismatic, and a teacher of false doctrines. That I am thus accused is too manifest to require proof. You will allow that it were the duty of those who thus accuse me, to establish what they say, either by word of mouth or by pen ; but since hitherto, this has not been done, let no one imagine that it is here my intention to vindicate myself. The trifling stories, the notorious falsehoods, that are circulated concerning me, and are by some so greedily received, are not deserving of mention, much less of refutation. It is true, there is much said of my manner in relation to the Lord's Supper ; but that I teach nothing else concerning this ordinance, but what has in every age been taught by the Reformed Church, can, in the following discourses, be readily discerned by any impartial person. Since, now, the charges made against me are serious in their nature, and affect not my person, but my office; and that I may give no one reason to entertain suspicion in relation to the doctrines which I teach, I cheerfully permit these sermons to be published, and hesitate not to acknowledge them mine; being assured that I have author's peeface.

written nothing that is inconsistent with the rule of faith, and the genuine doctrines of the Reformed Church ; for I have followed the steps of numerous orthodox, faithful, and godly men, whose writings I have also employed, since I felt unable to make any improvement upon them.

If you be sanctified through the truth, and understand the truth as it is in Christ, you will also know his voice, and follow him ; and maintain the truth in love. In fine, my desire and prayer is, that the Lord Jesus will come and cleanse and purify his Church ; and do good unto Zion, and build the walls of Jerusalem.

I am, and remain your devoted servant in Cnrist,

Theodorus Jacobus Erelinghuysen - .

"Written a,t New-York, June 15, 1721.

* ; But to this man "will I look, even to him that is poor and of a contrite spirit, and tremble th at my word.' 7 — Isaiah 66 : 2.

Whex, of old, the prophet and judge Samuel was about to anoint one of the sons of Jesse, king of Israel, in place of Saul, he received from the Lord this salutary instruction, " Man looketh on the outward appearance, but the Lord looketh on the heart." (1 Sam. 16 : 7.) As he stood ready to pour forth the holy oil, the oldest son, Eliab, first presented himself; a young man of good proportions, elevated, stature and agreeable countenance ; so that Samuel was led to say : " This is he whom the Lord hath chosen as ruler of his people;" but the Lord said, ''Look not on his countenance, or on the height of his stature, for I have refused him ;" that is, -not chosen him king, but passed by him ; and assigned the reason, " Man looketh upon the outward appearance, but the Lord looketh upon the heart." He thus reproved in Samuel that frailty of our common nature, through which we are apt to be inordinately affected by the external aspect

26 THE POOR AND CONTRITE GOD f S TEMPLE.

of things, and lie declared to him his infallible judgment, which is regulated not by the outward and visible appearance, but by the frame of our hearts ; by our courage, skill, zeal, patience, diligence, and fear of God. which in a special manner, have their abode in the heart. This is not only true of worldly offices and employments, but of religion and the practice of true godliness. Here, eminently,, the Lord looks not upon the outward appearance, but upon the heart ; and in that alone does he delight, Of those who draw near to him with the mouth, and honor him with the lips, while their hearts are far from him, he says: u In vain do they worship me." (Matt. 15 : 8, 9.) Him, who like the nominal and formal Christian, contents himself with the external performance, however diligent in the observance of the institutions of religion, God regards as an idolater ; for the end of all his commandments is love out of a pure heart and a good conscience, and faith unfeigned, (1 Tim. 1:5;) in the absence of which, however precise an observer of the outward forms of godliness, man is an abomination to the Lord. Shall prayer be acceptable to God, it must be offered in spirit and in truth. (John 4 : 24.) Shall attendance at the Lord's table be pleasing to him and profitable to man, he must be adorned with the wedding garment of repentance, faith, and love ; for the Lord looks upon the heart. The outward performance of religious duties, without a suitable frame of mind, he hates ; but to these will he look : to the poor and contrite in spirit, and those who tremble at his word, as is said in the words of our text.

The Lord here reproves the Jews for their idolatrous

THE POOE AND CONTRITE GOD^S TEMPLE. 27

attachment to the visible temple: (v. 1.) "The heaven is my throne, the earth is my footstool : where is the house that ye build unto me, and where is the place of my rest ?" in which he teaches that under the New Testament he would no longer have a fixed throne or footstool as formerly, when he exhibited himself between the cherubim above the ark, as if upon a throne, and made the temple upon Mount Zion at Jerusalem, in the land of Canaan, his footstool ; but that forsaking the earthly sanctuary, he would have no throne but heaven and the whole earth as his footstool ; and that it would then be impossible to select a place in which to build him a house, as the place of his rest, as under the Old Testament. The Lord assigns the reason, " For all those things hath mine hand made and all those things have been," (v. 2 ;) whereupon he shows who are his acceptable worshippers ; as if he had said, 1 But wilt thou know to whom I will look as to a house and place of rest, in whom under the New Testament I will dwell as in a spiritual temple ? It is to such as are spiritually poor and contrite, and who tremble at my word.'

I. The objects or persons who here come under notice ; who are characterized in a three-fold manner, as, 1. "poor," 2. "of a contrite spirit," 3. "that tremble at his word."

II. The promise made to them: "To these will I look."

I. The poor, according to the force of the original word, ham, are such as are humble, distressed, meek ;

28 THE POOE AND CONTKITE GOL^S TEMPLE* that word being derived from a root which, among other things, signifies to be humbled, to be oppressed ; and hence it is not unfitly employed to express that dejected and sorrowful state of mind, by which the Lord's people are frequently marked, in consequence either of temporal afflictions or a sense of sin and divine judgments. It thus corresponds in signification with the word " meek." We accordingly find the poor and meek associated, Is. 11 : 4: " But with righteousness shall he judge the poor and reprove with equity for the meek of the earth." An epithet this, eminently appropriate to the people of God ; for believers are poor, inasmuch as they are humble, not puffed up, but little and mean in their own estimation, humble in countenance, carriage, attire, words, disposition, and in their outward converse. But, above all, like David, are they humble in the frame of their souls: 2 Sam. 6 : 22, "And I will be yet more vile than thus, and will be base in mine own sight ;" and again, Ps. 131 : 1: " Lord, my heart is not haughty, nor mine eyes lofty ; neither do I exercise myself in great matters, or in things too high for me." Do they direct their attention to God? they are led to exclaim with Job, " Behold I am vile ! what shall I answer thee? I will lay my hand upon my mouth." (Job 40 : 4.) Do they turn their attention to themselves? a sense of their spiritual helplessness and j need causes them, ceasing all glorying in themselves, in their emptiness to betake themselves to the fullness of Jesus. But the people of the Lord are also properly termed meek, by reason of that humble and gentle frame of soul which is to be found in believers, as a fruit of the Spirit of God ; for the fruit of the Spirit is

THE POOR AND COjSTTEITE GOD'S TEMPLE. 29

also "meekness." (Gal. 5 : 28.) This they exhibit in friendly and quiet intercourse with, their fellow-rnen, without yielding to anger and revenge ; in a teachable and obedient temper in relation to the commandments of the Lord ; in the patient endurance of reproach and injuries, of adversities and afflictions.

It is for this reason that the word poor, is used as synonymous with the word meek ; for "what is denominated poor, Zech. 9 : 9, is expressed by the word meek in Matt. 21 : 5 : an evidence that the two frames in question, are correspondent.

Believers are denominated the poor, because afflicted and called to struggle with numerous troubles and calamities ; sometimes with such as relate to the mind, which inwardly distress them and make them exceedingly poor in spirit ; sometimes with such as relate to the body and affect them outwardly ; especially, the persecution and malice of their enemies. Hence it is said, Zeph. 3 : 12, "I will also leave in the midst of thee an afflicted and poor people." Those, also, among the Jews, who should believe in Christ, are denominated " the poor of the flock." (Zech. 11 : 11.) The afflictions and poverty of believers are spoken of in connection, Eev. 2 : 9. This is their lot. (John. 16 : 83 ; Acts. 14 : 22.) This was clearly to be seen in the first ages of Christianity. Into what depths of poverty and affliction were believers plunged, by numerous persecutions !

All these things are found in one who is really poor. Poverty in general, is a destitution of such things as are needed by man for his subsistence; so that the poor are, in general, such as lack the necessaries of

30 THE POOE AND CONTKITE GOD'S TEMPLE.

life; as food, meat and drink, and raiment by which the body is shielded against the discomforts of the seasons — cold, heat, rain ; and wind ; and with anguish, distress, and concern are compelled to seek their livelihood at other's doors. This is a sad condition, and accordingly David prayed that the children of his enemies, 1 who rendered him evil for good, might be " continually vagabonds, and beg and seek their bread out of their desolate places." Poverty is two-fold, corporeal and spiritual. The former is not here excluded ; since the two are frequently associated. Believers are often poor as to this world. It has not always been their lot to have many worldly possessions, since there are other and better treasures in reserve for them. Thus poverty and need are frequently their portion. Eiches are, frequently, a hindrance in following Jesus; not only because the heart is, usually, too much set upon them, and cleaves so tenaciously to them, but because they create such great reluctance when it is necessary, with Moses, to prefer the reproach, of Christ to the treasures of Egypt. When, with the rich young man, many are called to count these things loss and dross, for the excellency of Christ, they go away sorrowful. It was for this reason that Jesus uttered that hard saying which is recorded, Matt. 19 : 28, 24, " Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven ;" and again : " I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." We accordingly see that many of those who have embraced the gospel of Jesus, are poor. This is taught by James 2:5: " Hath not Grod chosen the poor of this world

THE POOH AND CONTRITE GOD'S TEMPLE. 3l rich, in faith, and heirs of the kingdom which, he hath promised to them that love him V 9 and the people of Christ are frequently obscure and lowly in their worldly condition. It was therefore foretold that he would turn his hands upon the little ones. (Zeck 13 : 7.) Paul also emphatically declares the same thing, 1 Cor. 1 : 26 -28. It was fishermen and, for the most part, obscure persons, who were at first converted to Christ. It was the multitude and the common people who adhered to him, (John 7 : 40, 41 ;) and subsequently it was chiefly poor and obscure persons from among J ews and Gentiles, who could readily leave their worldly possessions and stations, who became the followers of Jesus in the Gospel. We hence find, that the heathen upbraided the early Christians with their poverty and obscurity; as for example, Qecilius, who denominates them the dregs and refuse of the people ; the most and best of whom were a poor, beggarly, and starving race, having neither riches nor reputation to secure for themselves a standing in society. Herein, however, he exceeds the limits of truth ; for when the boundaries of Christianity were somewhat enlarged and its professors increased in number, there were many of the great and rich to be found among them. There is, notwithstanding, much truth in it ; and believers are for the most part poor and obscure as to this world ; though not to the dishonor of th.e GospeL

But since worldly poverty is not here the principal subject of discourse, we shall not further enlarge upon it, but pass to the consideration of spiritual poverty ; and, indeed, all believers are truly poor in spirit ; and must be such in order to be the objects of divine favor.

82 THE POOR AND CONTKITE GOD 7 S TEMPLE 1 .

Thus the Saviour characterizes them, Matt. 5:3: lL Blessed are the poor in spirit ; for theirs is the kingdom of heaven." The spiritually poor are then not only such as are destitute of all spiritual blessings ; for such is the case with all men by nature. It is true, God created man good and upright, after his own image ; so that he was rich in God, in knowledge, love, and glory, and abounded in spiritual blessings. But this state was not of long continuance : he sinned and was thus despoiled of that divine image — that costly pearl — those great treasures : he was divested of his spiritual garments — he was deprived of his inestimable riches. Hence we are all poor, and destitute of spiritual blessings, and without hope of eternal life ; for we have all sinned and come short of the glory of God, (Eom. 3 : 23 ;) are darkened in understanding, alienated from the life of God. (Eph. 4 : 18.) By sin, all men have been plunged into an abyss of misery — into a state of fearful and overwhelming destitution. But although all men are thus poor, all are yet not poor in spirit ; for the greater part, (like drunkards,) imagine themselves rich, and increased with goods, and in need of nothing. The poor now under consideration, are therefore such as have a knowledge of their spiritual need — as see, and are sensible of it. They are :

1. Such as have a lively, convincing apprehension of their spiritual need, sinfulness, ill-desert, and impotence; and are thus rendered sensible of their lost, damnable state, and of their inability to achieve their own deliverance ; so that with David they can say : " Behold, I was shapen in iniquity, and in sin did my mother conceive me." (Ps. 51 : 5.)

THE POOE JlSD COXTEITE GODS TEMPLE.

2. Such, as are. hence, also lowly and humble in their disposition and conduct, having low thoughts of themselves ; (as those who are really poor always have ;) not regarding themselves as aught, lout as destitute of ail that is good ; like the publican, Luke 18.

3. Such as, by these means driven out of themselves, become humble suppliants at the throne of grace — full of desire to be filled out of the fullness of Jesus ; as that poor one by the wayside, who exclaimed, Lord J esus have mercy on me. Are they poor as to the body ? they bear their poverty with patience and cheerfulness, and esteem it more highly than the treasures of this world ; they are content with what they have ; and the remainder, they, with humble confidence, expect from God, that father of lights, from whom all good and all perfect gifts come. (James 1 : 17.) Are they possessed of an abundance of earthly blessings, (which may be found associated with spiritual poverty,) they trust not in uncertain riches ; to do good and communicate they forget not. It is for these reasons, that the people of Jesus — the objects of divine favor, are denominated poor. These are the poor, to whom Jesus referred in his message to John the Baptist : "To the poor the gospel is preached," (Matt. 11 : 5 ;) and whom he specified as the object of his evangelical commission, saying. He hath sent me to preach the gospel to the poor." (Luke 4 : 18.)

Those who are thus poor and destitute, must also necessarily be concerned respecting it, and have a painful sense of it ; on which account the prophet adds, " of a contrite spirit." By the spirit we must understand the rational, immortal soul of man, by which he under-

84 THE POOH AJSFD CONTRITE GOD 5 S TEMPLE, stands, wills, and judges, in its operations and inward state ; or it is that habit and frame and those exercises — those affections and motions which have their seat in the soul, also denominated the mind. The original word translated, contrite, signifies to strike, beat, crush, and is equivalent in meaning to that translated, to bruise, Ps. 90 : 8, and to be broken, or ground and reduced to powder, Is. 19 : 10. It hence appears, that it is here to be taken in a figurative sense ; for the soul, being spiritual, can not properly be smitten and broken. The mode of expression is derived from hard substances, which must be struck with force in order to be broken. This, applied to the soul, conveys the idea, that previously they were elated, proud, and hard and inflexible as adamant ; as is also said, Zech. 7 : 12. The contrite in spirit then, are those who lay aside all pride, haughtiness, and ideas of inherent worthiness, and humble themselves deeply before the Lord; and confess and acknowledge themselves to be dust and ashes, unworthy of the least favor, with heart-felt sorrow for their sins, and desires after mercy. In*a contrite spirit are found :

1. A deep sense and clear perception of sin, by which the sinner is convinced of his miserable and condemned state, his unworthiness and manifold sins and helplessness ; so that his sins are to him as a heavy burden weighing him down. Thus the heart becomes sensitive, tender, and dejected, in view of the curse of the law, and the wrath of God against sin. The hammer of God's law smites the soul ; and thus, the word of God becomes as a fire and a hammer, by which the stony heart is broken in pieces. (Jer. 23 : 29.) Hence arises a sense of sin, as a heavy burden, too heavy to be borne, so that with David he is compelled to say, ' i 0 Lord ! rebuke me not in thy wrath ; neither chasten me in thy hot displeasure ; for thine arrows stick fast in me, and thy handpresseth me sore. 7 ' (Ps. 38 : 1, 2.)

2. Heart-felt disquietude and sadness, on account of the sins which have been committed, together with regret, not so much on account of the punishment, as of the hatefulness of sin, as it is in itself ; by which so gracious a God has been displeased, and one so good and holy, dishonored; by which the sinner is with Ezra, 9 : 6, filled with shame, and like the publican, Luke 18 : 13, dares not lift up his eyes unto heaven ; and tears run down from his eyes, and saturate, as it were, his heart. This is that godly sorrow of which Paul speaks, 2 Cor. 7 : 10, proceeding from hatred of sin, and love to God and virtue, and working repentance unto salvation not to be repented of: thus saith the Church, " Mine eyes do fail with tears, my bowels are troubled," (Lam. 2 : 11.)

3. An open and free confession of sin, in all its circumstances and aggravations ; with accusation, condemnation, and abhorrence of self : thus said Job, 42 : 6, " Wherefore I abhor myself, and repent in dust and ashes," Such confession of a contrite heart we have in David, Ps. 51 : 32 : 5 ; and in the prodigal son, Luke 15 : 10, 19.

4. Inward dejection, through which the sinner is rendered entirely hopeless, and at a loss in himself, seeing naught but guilt and helplessness, and hence unavoidable destruction, like the prodigal son : u I perish with hunger." (Luke 15 : 17.) Thus were those penitent

Jews affected, who said : " Men and brethren, what shall we do ?"

5. Cordial solicitude respecting a way of deliverance. By reason of a sense of the greatness of his sins, he knows not whither to look or turn ; but, notwithstanding, places his dependence upon the grace which God can exercise through, his Son. Hence, the contrite in spirit flees from the curse of the law to the Gospel ; pants, and longs after grace and forgiveness, saying, How shall I become a partaker of pardon and reconciliation ? How shall I obtain deliverance ? Oh ! that I were possessed of spiritual life ! He hungers, thirsts, and pants after the refreshing water brooks. The soul thirsts after the righteousness of Christ, as a thirstjr land in the heat of summer. (Ps. 143 : 6.) Thus he is driven out of himself, to the sovereign grace of God in Christ, for reconciliation, pardon, sanctification, and salvation. How graphically and sententiously is this represented in the penitent publican, Luke 18 : 13, who was, indeed, sorry and ashamed on account of his sins, and contrite in spirit, (for he stood afar off, and would not even lift up his eyes unto heaven, but smote upon his breast,) yet, notwithstanding, cried to God, "Be merciful to me a sinner," that is, " Be reconciled to me through the sacrifice of thy Son." We have, also, an example of a contrite spirit, in the woman spoken of, Luke 7 : 37, 38.

Since contrition of spirit also imports a heart broken, pliable, tender, feeling, lowly, humble, and affected by deep reverence for the high and everywhere present majesty of God, therefore, those who are contrite in spirit, are also such as tremble at the word of God.

THE POOR AKD COXTBITE GOD'S TEMPLE. 37

" And treinbleth at my word." There is a sinful, slavish fear and trembling found in the ungodly, who, hearing of the curses and punishment to which they are exposed, are filled with exceeding great terror, and fear of hell, which may produce in them for a time, a feigned repentance, as in Saul, 1 Sam. 26 : 21. Such was also the effect upon king Belshazzar, when he saw the hand recording his doom upon the wall ; as we read, Dan. 5 : 6. When Felix heard Paul reason of the judgment, he trembled. (Acts 24 : 25.) Such trembling, however, is not here to be understood ; but this trembling at the word of God, is found in those who are of a contrite spirit, who are affected with holy and reverent emotions in view of the majesty and supremacy of God, and an earnest desire not to displease him, so that they fear and tremble at his commandments, and receive, and submit themselves to them, with filial fear. This trembling is therefore none other than an humble estimation of themselves, associated with profound reverence for the high majesty of God ; as we read, Hos. 10 : 11 : thus saith Job also, 37 : 1. To tremble at the word of God is then :

1. To entertain lively esteem, and profound reverence for the word of God, as being the word of the living God, and a word which is quick and powerful, (Heb. 4 : 12 ;) to bear upon the mind a deep impression of the promises, threatenings, and commandments of the Gospel ; to be much occupied with it, and highly to value it.

2. To take pleasure and satisfaction in it, and to glory in it, as a word worthy of all acceptation, with David, Ps. 19 : 11 ; 139 : 17.

3. To hear the word with, delight ; to be not slow, but swift and ready to hear. (Heb. 5 : 11 ; James 1 : 19.)

4. To dwell in meditation upon the word, (Ps. 1:2;) to read, to search, attentively to consider it, earnestly to labor to penetrate into its true meaning, (John 5 : 39,) as those of Berea, Acts 17 : 11 ; to search for it as for hid treasures.

5. To cherish the word in the heart, to imprint it upon it ; so that it can net be effaced ; to be continually engaged with it, and thus, with Mary, to keep all the words of the Lord in the heart. Thus David says of himself, Ps. 119 : 11, " Thy word have I hid, etc."

6. Not only to know and understand the truths therein revealed, but to receive them with love, with humility, and renunciation of our own wisdom — to repose in the infallible testimony of God, and thus, from the heart to obey that form of doctrine into which we have been delivered. (Kom. 6 : 17.)

7. A heart-felt solicitude and care not to sin against the word, whether, by not unreservedly and universally confessing its truths, or, by deviating from the path of righteousness, which the word of God prescribes : thus David said, " I have not departed from thy judgments ; for thou hast taught me." (Ps. 119 : 102.)

8. To tremble at the word of God is, also, to fear the commandments of God, and to keep them ; to compare our walk and conversation with them, and to regulate ourselves by them, (Gal. 6:16;) and thus, to work out our salvation with fear and trembling, (Phil. 2 : 2 ;) for this trembling is associated with diligence and care to do what is acceptable to God, which can not be done,

THE POOR AM) CONTRITE GOD ? S TEMPLE. 89

except by the keeping of his commandments. (Eccl. 12 : 13.) This was David's prayer. (Ps. 119 : 35.)

9. And lastly : it is to tremble at the threatenings, punishments j and judgments that are recorded in the word ; and in proportion to the knowledge of our ill desert, to fear the chastising hand of God : thus it was with David: Ps. 119 : 120 : " My flesh trembleth for fear of thee ; and I am afraid of thy judgments ;" and this is spoken of as the proper effect of the dreadfulness of divine wrath, Ps. 2 : 11, 12. Such is the frame of the people of the Lord, and these are the persons here spoken of, and to these is an illustrious promise made ; the Lord will "look to" them.

II. " But to this man will I look." As the Lord God is a spirit, and without bodily members, it is in a figurative sense that seeing is ascribed to him. To the poor, contrite in spirit, and those who tremble at God's word, the Lord will look, that is :