A Christmas-day Sermon

"And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying: Glory to God in the highest, and on earth, peace, good-will towards men!" Luke 2:13, 14

This is the day which the church of Rome, and some other churches that deserve to be placed in better company, have agreed to celebrate in memory of the Prince of Peace, the Saviour of men, the incarnate God, Immanuel. And I doubt not—but many convertsuperstition into rational and Scriptural devotion, and piously employ themselves in a manner acceptable to God, though they lack the sanction of divine authority for appropriating this day to a sacred use.

But, alas! it is generally a season of sinning, sensuality, luxury, and various forms of extravagance; as though men were not celebrating the birth of the holy Jesus—but of Venus—the goddess of sex, or Bacchus—the god of wine—whose most sacred rites were mysteries of iniquity and debauchery!

The birth of Jesus was solemnized by hosts of angels; they had their music and their songs on this occasion. But how different from those generally used among mortals! "Glory to God in the highest, on earth, peace, good will to men!" This was their song. But is the music and dancing, the feasting and rioting, the idle songs and extravagant mirth of mortals at this season—a proper echo or response to this angelic song? I leave you to your own reflections upon this subject, after I have given the hint; and I am sure, if they are natural and pertinent, and have a proper influence upon you, they will restrain you from running into the fashionable excesses of riot on this occasion.

To remember and piously improve the incarnation of our divine Redeemer, to join the concert of angels, and dwell in ecstatic meditation upon their song—this is lawful, this is a seasonable duty every day; and consequently upon this day as well. And as Jesus improved the feast of dedication, though not of divine institution, as a proper opportunity to exercise his ministry, when crowds of the Jews were gathered from all parts—so I would improve this day for your instruction, since it is the custom of our country to spend it religiously, or idly, or wickedly—as different people are differently disposed.

But as the seeds of superstition which have sometimes grown up to a prodigious height, have been frequently sown and cherished by very inconsiderable incidents, I think it proper to inform you, that I may guard against this danger, that I do not set apart this day for public worship, as though it had any peculiar sanctity, or we were under any obligations to keep it religiously. I know no human authority, which has power to make one day more holy than another, or that can bind the conscience in such cases. Special days, consecrated by the mistaken piety or superstition of men, and conveyed down to us as holy, through the corrupt medium of human tradition, I think myself free to observe them or not, according to convenience, and the prospect of usefulness; like othercommon days, on which I may lawfully carry on public worship or not, as circumstances require. And since I have so fair an opportunity, and it seems necessary in order to prevent my conduct from being a confirmation of present superstition, or a temptation to future, I shall, once for all, declare my sentiments more fully upon this head.

But I must premise, that it is far from my design, to widen the differences existing among Christians, to embitter their hearts against each other, or to awaken dormant controversies concerning the non-essentials of religion. And if this use should be made of what I shall say, it will be an unnatural perversion of my design.

I would make every candid concession in favour of those who observe days of human institution, that can consist with truth and my own liberty. I grant, that so many plausible things may be offered for the practice as may have the appearance of solid argument, even to honest inquirers after truth. I grant, that I doubt not but many are offering up acceptable devotion to God on this day; devotion proceeding from honest, believing hearts, and therefore acceptable to him on any day—acceptable to him, notwithstanding their little mistake in this affair.

I grant, we should, in this case, imitate the generous candour and forbearance of Paul, in a similar case.

The converts to Christianity from among the Jews, long retained the prejudices of their education, and thought they were still obliged, even under the gospel dispensation, to observe the rites and ceremonies of the law of Moses, to which they had been accustomed, and particularly those days which were appointed by God to be religiously kept under the Jewish dispensation.

The Gentile converts, on the other hand, who were free from these early prejudices of education and custom, and had imbibed more just notions of Christian liberty, looked upon these Jewish holy-days as common days, and no longer to be observed. This occasioned a warm dispute between these two classes of converts, and Paul interposes, not so properly to determine which party was right, (that was comparatively a small matter,) as to bring both parties to exercise moderation and forbearance towards each other, and to put a charitable construction upon their different practices in these minor articles; and particularly to believe concerning each other, that though their practices were different—yet the principle from which they acted was the same, namely, a sincere desire to glorify and please God, and a conscientious regard to what they apprehended was his will.

"Accept him whose faith is weak, without passing judgement on disputable matters. One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord." Romans 14:1, 5, 6. That is, it is a conscientious regard to the Lord, which is the principle upon which both parties act, though they act differently in this matter. Therefore, says the apostle, "You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God's judgement seat?" That is, why do you severely censure him for practising differently in this minor affair?

"So whatever you believe about these things" says he, have you a full persuasion of what is right in these punctilios and ceremonials. Then, "keep between yourself and God;" verse 22. Keep it to yourself as a rule for your own practice—but do notimpose it upon others, nor disturb the church of Christ about it. It befits us, my friends, to imitate this toleration and charity of the apostle, in these minor differences; and God forbid I should tempt any of you to forsake so noble an example.

But then the example of the same apostle will authorize us modestly to propose our own sentiments and the reasons of our practice, and to warn people from laying a great stress upon ceremonials and superstitious observances. This he does particularly to the Galatians, who not only kept the Jewish holy-days—but placed a great part of their religion in the observance of them. "You observe days, and months, and times, and years;" therefore, says he, "I am afraid for you, lest I have bestowed upon you labour in vain." Galatians 4:10, 11.

The commandments of God have often been made void by the traditions of men; and human inventions have often been more religiously observed than divine institutions! And when this was the case, Paul was warm in opposing even ceremonial mistakes.

Having premised this, which I look upon as much more important than the decision of the question, I proceed to show you the reasons why I would not religiously observe days of human appointment, in commemoration of Christ and the saints. What I have to say shall be particularly pointed at what is called Christmas-day: but may be easily applied to all other holy-days instituted by men.

The first reason I shall offer is—that I would take my religion just as I find it in my Bible—without any imaginary improvements or supplements of human invention. All the ordinances which God has been pleased to appoint, I would honestly endeavour to observe in the most sacred manner. But when ignorant presuming mortals take upon themselves to improve upon Divine institutions, to make that a part of religion, which God has left indifferent; in short, when they would mingle something of their own—with the pure religion of the Bible—then I must be excused from obedience, and beg permission to content myself with the old, plain, simple religion of the Bible. Now that there is not the least appearance in all the Bible—of the Divine appointment of Christmas, to celebrate the birth of Christ—is granted by all parties; and the Divine authority is not so much as pretended for it. Therefore, a Bible-Christian is not at all bound to observe it.

Secondly, the Christian church, for at least three hundred years, did not observe any day in commemoration of the birth of Christ. For this we have the testimony of the primitive fathers themselves. Thus Clemens Alexandrinus, who lived about the year one hundred and ninety-four, "We are commanded to worship and honour him, who, we are persuaded, is the Word, and our Saviour and Ruler, and through him, the Father; not upon certain particular or select days, as some others do—but constantly practising this all our life, and in every proper way."

Chrysostom, who lived in the fourth century, has these words, "It is not yet ten years, since this day, that is, Christmas, was plainly known to us;" and he observes, the custom was brought to Constantinople from Rome. Now since this day was not religiously observed in the church in the first and purest ages—but was introduced as superstitions increased, and Christianity began to degenerate very fast into popery; ought not we to imitate the purity of these primitive times, and retain none of the superstitious observances of more corrupt ages!

Thirdly, if a day should be religiously observed in memory of the birth of Christ, it ought to be that day on which he was born. But that day, and even the month and the year, are altogether uncertain. The Scriptures do not determine this point of chronology. And perhaps they are silent on purpose—to prevent all temptation to the superstitious observance of it; just as the body of Moses was secretly buried, and his grave concealed—to guard the Israelites from the danger of idolizing it.

Chronologers are also divided upon the point: and even the ancients are not agreed. The learned generally suppose that Christ was born two or three years before the common reckoning. And as to the month, some suppose it was in September, and some in June. And they imagine it was very unlikely, that he was born in the cold wintry months of December, because we read, that at the time of his birth, shepherds were out in the field, watching their flocks by night; which is not probable at that season of the year.

The Christian epoch, or reckoning time from the birth of Christ, was not introduced until about the year five hundred; and it was not generally used until the reign of Charles the Great, about the year eight hundred, or a little above nine hundred years ago. And this must occasion a great uncertainty, both as to the year, month, and day. But why do I dwell so long upon this? It must be universally confessed, that the day of his birth is quite uncertain. Nay, it is certain that it is not that which has been kept in commemoration of it.

To convince you of this, I need only put you in mind of the late parliamentary correction of our computation of time by introducing the new-style; by which Christmas is eleven days sooner than it was accustomed to be. And yet this chronological blunder still continues in the public prayers of some, who give thanks to God, that Christ was born as upon this day. And while this prayer was offered up in England and Virginia on the twenty-fifth of December old-style, other countries that followed the new-style, were solemnly declaring in their thanksgivings to God, that Christ was born eleven days sooner! That is, on the fourteenth of December. I therefore conclude, that neither this day or any other was ever intended to be observed for this purpose.

Finally, superstition is a very growing evil; and therefore the first beginnings of it ought to be prevented. Many things that were at first introduced with a pious design, have grown up gradually into the most enormous superstition and idolatry in after ages! The ancient Christians, for example, had such a veneration for the pious martyrs, that they preserved a lock of hair, or some little memorial of them; and this laid the foundation for the expensive sale and stupid idolizing of the relics of the saints in popish countries!

They also celebrated their memory, by observing the days of their martyrdom. But as the number of the martyrs and saints real or imaginary, increased, the saints' days also multiplied to an extravagant degree, and hardly left any days in the year for any other purpose! And as they had more saints than days in the year, they dedicated the first of November for them all, under the title ofAll-saints-day.

But if the saints must be thus honoured, then certainly much more ought Jesus Christ. This seemed a natural inference: and accordingly, these superstitious devotees appointed one day to celebrate his birth, another his baptism, another his death, another the day of Pentecost, and an endless list that I have not time now to mention.

The apostles also must be put into the calendar: and thus almost all the days in the year were consecrated by superstition, and hardly any left for the ordinary labours of life. Thus the people are taught to be idle the greatest part of their time, and so indisposed to labour on the few days that are still allowed them for that purpose. This has almost ruined some popish countries, particularly the Pope's dominions in the fine country of Italy, once the richest and best improved in the world.

Addison, Burnett, and other travellers, inform us—that everything bears the appearance of poverty, notwithstanding all the advantages of soil and climate: and that this is chiefly owing to the superstition of the people, who spend the most of their time as holy-days.

And if you look over the calendar of the church of England, you will find that the festivals in one year, amount to thirty-one. The fasts to no less than ninety-five, to which add the fifty-two Sundays in every year, and the whole will make one hundred and seventy-eight: so that only one hundred and eighty-seven days will be left in the whole year, for the common labors and purposes of life.

And whether the poor could procure a subsistence for themselves and their families by the labor of so few days, and whether it is not a yoke that neither we nor our fathers are able to bear—I leave you to judge.

It is true, that but very few of these feasts and fasts are now observed, even by the members of the established church. But then they are still in their calendar and Canons, and binding upon them by the authority of the church; and as far as they do not comply with them, so far they are dissenters: and in this, and in many other respects, they are generally dissenters, though they do not share with us in the infamy of the name.

Now, since the beginnings of superstitious inventions in the worship of God are so dangerous in their outcome, and may grow up into such enormous extravagance, we ought to shun the danger, by adhering to the simplicity of the Bible-religion, and not presume to make more days or things holy—than the all-wise God has been pleased to sanctify. He will be satisfied with the religious observance of his own institutions—and why should not we? It is certainly enough, that we are as religious as he requires us. And all our will-worship is liable to that confounding rejection, "Who has required this at your hands?" Isaiah 1:12.

I now proceed to what is more delightful and, profitable, the sublime anthem of the angels: "Glory to God in the highest! on earth, peace! good will to men!"

What a happy night was this to the poor shepherds, though exposed to the damps and darkness of midnight, and keeping their painful watches in the open field! An illustrious angel, clothed in light which kindled midnight into noon, came upon them, or suddenly hovered over them in the air, and the glory of the Lord, that is, a bright refulgent light, the usual emblem of his presence shone round about them. No wonder the poor shepherds were struck with horror, and overwhelmed at the sight of so glorious a phenomenon.

But when God strikes his people with terror, it is often an introduction to some signal blessing. And they are sometimes made sore afraid, like the shepherds, even with the displays of his glories. The first appearance even of the great deliverer, may seem like that of a great destroyer. But he will at length make himself known as he is—and allay the fears of his people. So the gentle angel cheers and supports the trembling shepherds, "Fear not," says he, you need not tremble—but rejoice at my appearance; "for behold" observe and wonder, "I bring you" from heaven, by order from its Sovereign, "good tidings of great joy," the best that was ever published in mortal ears—and not only to you, not only to a few private people or families, not only to the Jewish nation; but good tidings of great joy, "which shall be to all people" to Gentiles as well as Jews, to all nations, tribes, and languages—to all the various ranks of men—to kings and subjects—to rich and poor; to free and slave! Therefore let it circulate through the world, and resound from shore to shore!

And what is this news that is introduced with so sublime and transporting a preface? It is this: "For unto you is born this day in the city of David, a Saviour, who is Christ the Lord!" Unto you mortals—unto you miserable sinners, is born a Saviour—a Saviour from sin and ruin! A Saviour of no low or common character—but Christ, the promised Messiah, anointed with the Holy Spirit; and invested with the high office of Mediator! Christ the Lord, the Lord and ruler of heaven and earth, and universal nature! He is born—no longer represented by dark types and prophecies—but actually entered in the world—born this day! The long expected day has at length arrived; the prophecies are accomplished, and the fullness of time has come—born in the city of David—in Bethlehem, and therefore of the seed and lineage of David, according to the prophecies. Though he is a person of such eminence, Christ the Lord is now a feeble infant, just born. The Son born, and the Child given—he is the mighty God, the everlasting Father, the Prince of Peace." Isaiah 9:6.

The condescension of the angel, and the joyful tidings he brought, no doubt recovered the shepherds from their consternation, and emboldened them to lift up their faces. And how was their joy heightened, that they were chosen and appointed by Heaven, to be the first visitants to this new-born Prince! "This shall be a sign to you," said the angel, by which you may know this divine Infantfrom others.

What shall be the sign? Shall it be, that they will find him in a palace, surrounded with all the grandeur and majesty of courts, and attended by the emperors, kings and nobles of the earth; lying in a bed of down, and dressed in silks, and gold, and jewels? This might be expected—if we consider the dignity of his person. It would be infinite condescension for him to be born even in such circumstances as these. But these are not the characteristics of the incarnate God.

No! says the angel, This shall be a sign to you, "you shall find the babe, wrapped in swaddling clothes, lying in a manger!" Lying in a feeding-trough for animals! Luke 2:12. Astonishing! who could expect the new-born Son of God to be there? There, lying in straw, surrounded only with oxen and horses, and waited upon only by a feeble, solitary mother, far from home, among unkind, regardless strangers, who would not allow her room in the inn, even in her painful hour. Perhaps her poverty disabled her from bearing her expenses in the ordinary way; and therefore she must take up her lodging in a stable! In such circumstances of abasement did the Lord of glory enter our world!

In these circumstances he was "seen by angels" 1 Timothy 3:16; who were accustomed to behold him in another form—in all the glories of the heavenly world. And how strange a sight must this be! How bright a display of his love to the guilty sons of men!

The angel, who was the willing messenger of these glad tidings, did not descend from heaven alone. He appears to have been the commandant of an army of angels, that attended him on this grand occasion. For suddenly there was with him a multitude of the heavenly host, or, as it might be rendered, of soldiery of heaven. The angels are not a confused irregular body, or unconnected independent individuals; but a well-disposed system of beings, with proper subordinations; all marshalled into ranks under proper commanders. Hence they are called "thrones, and dominions, and principalities, and powers;" Col. 1:16.

We read of angels and archangels; 1 Thess. 4:16; of Michael and his angels; Revelation 12:7. They are called in the military style, the Lord's armies; Psalm 103:21, 148: 2; and the army of heaven; Daniel 4:35. Revelation 19:14; to signify the order established among them, and also their strength and unanimity to execute the commands of their sovereign, to repel the dragon and his angels, and defend the feeble heirs of salvation, on whom they condescend to wait.

Order and subordination is still retained even among the fallen angels in the kingdom of darkness. Hence we read of the prince of the devils; Matthew 9:34; the dragon and his angels; Revelation 12:7; legions of devils; Mark 5:9; which was a division of the Roman army, something like that of a regiment among us.

Now a regiment of the heavenly militia descended with their officer, to solemnize and publish the birth of their Lord, when he took upon him our nature. And no sooner had their commander delivered his message, than they immediately join with one voice, filling all the air with their heavenly music: "Praising God, and saying, glory to God in the highest! On earth, peace! good-will to men!" The language is abrupt, like that of a full heart: the sentences short, unconnected, and rapid; expressive of the ecstasy of their minds.

"Glory to God in the highest!" This deservedly leads the song. It is of more importance in itself, in the estimate of angels, and of all competent judges, than even the salvation of men. And the first and chief cause of joy and praise from the birth of a Saviour is—that he shall bring glory to God. Through him, as a proper medium—the divine perfections shall shine forth with new, augmented splendour. Through him, sinners shall be saved in a way that will advance the honour of the divine perfections and government! Or if any of them perish—their punishment will more illustriously display the glory of their offended Sovereign.

The wisdom, grace, and mercy of God—are glorified in the contrivance of this scheme of redemption, and making millions of miserable creatures happy forever! His power is glorified, in carrying this scheme into execution, in spite of all opposition. Hisjustice is glorified, in the atonement and satisfaction made for the sins of men by an incarnate Deity, and in the righteous and aggravated punishment executed upon those who obstinately reject this divine Saviour, and who therefore perish without the least umbrage of excuse.

Next Part A Christmas-day Sermon 2

Back to SERMONS Samuel Davies