A Christmas-Day Sermon.
By Samuel Davies
Copyright 2000-2001 © First Presbyterian Church of Rowlett
The text has been corrected and this article appears in The Blue Banner, v10#4.
From Rev. Samuel Davies, “A Christmas-Day Sermon” Sermons (Philadelphia:
Presbyterian Board of Publication, 1864) 3.562-586. This sermon was delivered on
December 25, 1758. Davies preached the same sermon again in Nassua Hall one
weekday, December 25, 1760. He had accepted the call to replace Edwards as
president of the College of New Jersey in 1759. He died little more than a month
later on February 4, 1761 at the age of thirty-six. The following has been
edited slightly to follow American spelling conventions.
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LUKE 2:13, 14 — 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, goodwill towards men.
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 Savior of men, the incarnate God, Immanuel. And I doubt not, but
many convert superstition into rational and scriptural devotion, and religiously
employ themselves in a manner acceptable to God, though they want 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, or Bacchus, whose most sacred rites were mysteries of iniquity and
debauchery. The birth of Jesus was solemnized by armies 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 be 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 religiously 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. 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 persons are differently
disposed. But as the seed of superstition which have some times 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, that has power to make one day more holy
than another, or that can bind the conscience in such cases. And as for divine
authority, to which alone the sanctifying of days and things belongs, it has
thought it sufficient to consecrate one day in seven to a religious use, for the
commemoration both of the birth of this world, and the resurrection of its great
Author, or of the works of creation and redemption. This I would religiously
observe; and inculcate the religious observance of it upon all. But as to other
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 other common 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
subsisting among Christians, to embitter their hearts against each other, or to
awaken dormant controversies concerning the extra-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 favor 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
candor and forbearance of St. 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 St. 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 little 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 — “Him that is weak in the faith, receive ye, but not to doubtful
disputations — one man esteemeth one day above another; another esteemeth every
day alike. He that regardeth the day, regardeth it unto the Lord; and he that
regardeth not the day, to the Lord he doth not regard it,” Rom. 14:1, 5-6; that
is, it is a conscientious regard to the Lord, that is the principle upon which
both parties act, though they act differently in this matter. Therefore, says
the apostle, “Why dost thou judge thy brother?” why dost thou severely censure
him for practicing differently in this little affair? “Hast thou faith?” says he
— hast thou a full persuasion of what is right in these punctilios and
ceremonials? Then, “have it to thyself before God;” verse 22. Keep it to thyself
as a rule for thy own practice, but do not impose it upon others, nor disturb
the church of Christ about it. It becomes us, my brethren, to imitate this
catholicism and charity of the apostle, in these little 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. “Ye observe
days, and months, and times, and years;” therefore, says he, “I am afraid of
you, lest I have bestowed upon you labor in vain” (Gal. 4:10-11). The
commandments of God have often been made void by the traditions of men; and
human inventions more religiously observed than divine institutions; and when
this was the case, St. 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, and
particularly that one day in seven, which he has set apart for his more
immediate service, and the commemoration of the works of creation and
redemption, I would honestly endeavor to observe in the most sacred manner. But
when ignorant presuming mortals take upon them to refine upon Divine
institutions, to make that a part of religion, which God has left indifferent,
and consecrate more days than he has thought necessary; 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 leave 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 honor him, who, we are persuaded, is the Word, and our Savior and Ruler, and
through him, the Father; not upon certain particular or select days, as some
others do, but constantly practicing 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.[1] The learned generally suppose that Christ was
born two or three years before the vulgar 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 epocha, or reckoning time from the birth of Christ, was not introduced
till about the year five hundred; and it was not generally used till 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 wont 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 nor 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 of All-saints-day.
But if the saints must be thus honored, 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 labors of life. Thus the people are taught to be idle the
greatest part of their time, and so indisposed to labor 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. Mr. Addison, Bishop Burnet, and
other travelers, inform us, that every thing 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 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 be 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 issue, 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 be as religious as he requires us. And all our
will-worship is liable to that confounding rejection, “Who hath required this at
your hands?” (Isaiah 1:12).
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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, not only to you, not only to a few private persons 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 bond: 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 Savior, which is Christ the Lord.” Unto you mortals
— unto you miserable sinners, is born a Savior — a Savior from sin and ruin: a
Savior of no mean 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 is at length
arrived; the prophecies are accomplished, and the fullness of time is come: —
born in the city of David, in Bethlehem, and therefore of the seed and lineage
of David, according to the prophecies: though he be 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 newborn Prince? “This
shall be a sign to you,” said the angel, by which you may know this divine
Infant from 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, “ye shall find the babe, wrapped in swaddling clothes, lying in a
manger.” LYING IN A MANGER (Luke 2:12). Astonishing! Who could expect the
newborn 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 of angels,” 1 Timothy 3:16; who were
wont 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, that was the willing messenger of these glad tidings, did not descend
from heaven alone. He appears to have been the hierarch, or 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 the
militia or 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 marshaled into ranks under proper commanders.
Hence they are called “thrones, and dominions, and principalities, and powers;”
Col. 1:16; and we read of angels and archangels; 1 Thess. 4:16; of Michael and
his angels; Rev. 12:7. They are called in the military style, the Lord’s hosts;
Psalm 103:21, 148:2; and the army of heaven; Dan. 4:35. Rev. 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; Matt. 11:34; the dragon and
his angels; Rev. 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 Savior is, that he shall bring glory to God. Through him, as
a proper medium, the divine perfections shall shine forth with new, augmented
splendor. Through him, sinners shall be saved in a way that will advance the
honor 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. His Justice 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 that obstinately reject
this divine Savior, and who therefore perish without the least umbrage of
excuse. Oh! what wonders does Jehovah perform, in prosecution of this method of
salvation! What wonders of pardoning mercy and sanctifying grace! What miracles
of glory and blessedness does he form out of the dust, and the polluted
fragments of human nature! What monuments of his own glorious perfections does
he erect, through all the extensive regions of heaven! From these wonderful
works of his, the glory of his own name breaks forth upon the worlds of angels
and men, in one bright unclouded day, which shall never be obscured in night,
but grow more and more illustrious through the endless ages of eternity! Of
this, the choir of angels were sensible at the birth of Christ; and therefore
they shout aloud in ascriptions of glory to God. It was especially on this
account they rejoiced in this great event. And all believers rejoice in it
principally on this account too. “Glory to God,” is the first note in the song
of angels: and “hallowed be thy name;” that is, let thy name be sanctified, or
glorified, is the first petition in the prayer of men. The glory of God should
always be nearest our hearts: to this every thing should give way; and we should
rejoice in other things, and even in our own salvation, as they tend to promote
this. Such is the temper of every good man: his heart is enlarged, and extended
beyond the narrow limits of self: he has a generous tender regard for the glory
of the great God; and rejoices in the way of salvation through Christ, not
merely as it makes him happy, but especially as it advances and displays the
divine honor. This is his temper, at least in some hours of refined, exalted
devotion. Self is, as it were, swallowed up in God. And brethren, is this your
temper?
“Glory to God in the highest!” — In the highest; that is, in the highest
strains. Let the songs of men and angels be raised to a higher key, on this
great occasion. The usual strains of praise are low and languid, to celebrate
the birth of this illustrious prince. This is a more glorious event than ever
has yet happened in heaven or earth; and therefore demands a new song, more
exalted and divine than has ever yet employed even the voices of angels. At the
birth of nature, the sons of God, the angels, sang together, and shouted for
joy: but when the Author and Lord of nature is born, let them raise a loftier
and a more ecstatic anthem of praise.
Or, “Glory to God in the highest,” may signify, let glory be given to God in the
highest heaven by all the choirs of angels. This celestial squadron call upon
their fellow angels, whom they left behind them in their native heaven, to echo
to their song, and fill those blessed regions with the melody of new ascriptions
of praise, as if they had said — though men receive the benefit, let all the
angels of heaven join in the song of gratitude. Though men be silent, and refuse
to celebrate the birth of their Savior and Lord; though earth does not echo with
his praise, though more intimately concerned; let the heavenly inhabitants sound
aloud their ascriptions of glory, and supply the guilty defect of ungrateful
mortals.
Or finally, “Glory to God in the highest,” may mean, glory to God who dwells in
the highest heavens: glory to the high and lofty one, that inhabiteth eternity,
and dwelleth in the high and holy place; Isaiah 57:15, and yet condescends to
regard man that is a worm, Job 25:6, and sends his Son to assume his humble
nature, to lie in a manger, and die upon a cross for him. Glory to God for this
astonishing condescension and grace!
The next article of this angelic song is, “Peace on earth!” Peace to rebel man
with his offended Sovereign; peace with angels; peace with conscience; peace
between man and man; universal peace on earth, that region of discord and war.
Peace with God to rebel man. The illustrious Prince now born comes to make up
the difference, and reconcile the world to their offended Sovereign. He is the
great Peacemaker, who shall subdue the enmity of the carnal mind, and reduce the
revolted sons of Adam to a willing subjection to their rightful Lord. He will
bring thousands of disloyal hearts to love God above all, which were wont to
love almost every thing more than Him. He will reconcile them to the laws of his
government, and the practice of universal obedience and holiness. He will set on
foot a treaty of peace in the ministry of the gospel, and send out his
ambassadors, to beseech the rebels in his stead, to be reconciled to God. He
will also reconcile God to man, by answering all the demands of his law and
justice, paying the debts of insolvent sinners, and making amends for all their
offences. He will appear as an all prevailing advocate with his Father, in favor
of a rebel world, and turn his heart to them again. So that this revolted
province of his dominions shall again become the object of his love, and he will
look down and smile upon the obnoxious sons of men. Oh happy peace! Oh blessed
peacemaker! that puts an end to so fatal and unnatural a war, and brings the
Creator and his creatures, the offended Sovereign and his rebellious subjects
into mutual friendship again, after the grand breach, that seemed likely never
to be made up, and indeed never could be made up but by so great and powerful a
Mediator; a Mediator of infinite dignity, merit and authority, able to remove
all obstructions in the way of both parties.
The Peace proclaimed on this grand occasion may also imply, Peace with angels;
peace between the inhabitants of heaven and earth. The angelic armies, the
militia of heaven, are always upon the side of their Sovereign; always at war
with his enemies, and ready to fight his battles. And upon the apostasy of our
world they were ready to take up arms against the rebels. But now, when their
Sovereign proclaims peace, they lay down their arms, they acquiesce in the
peace, and receive the penitent, returning rebels with open arms. These
benevolent beings rejoice in the restoration of their fellow creature man to the
divine favor, and shout forth their songs of praise upon the publication of the
news.
Again; this proclamation of peace may include peace with conscience. When man
commenced an enemy to his Maker, he became an enemy to himself: his own
conscience took up arms against him, and is perpetually fighting the cause of
its Lord. But now the guilt of past sin may be washed away from the conscience
with the pacific blood of Jesus, and all its clamors silenced by his all
satisfying righteousness. And now the peace will be preserved, and the
contracting of new guilt prevented, by the sanctifying influence of the grace of
this newborn Prince. His grace shall change disloyal hearts, and reform
rebellious lives; and those shall enjoy the approbation of their conscience, who
were wont to sweat and agonize under its tormenting accusations. Thus, self
tormenting sinners shall be reconciled to themselves; and peace in their own
breasts shall be a perennial source of happiness.
Farther; peace on earth includes peace between man and man. Now the Prince of
peace is born; and upon his appearance let animosity and discord, contentions
and wars cease; and let universal harmony and benevolence prevail through the
world. Let the bonds of love unite all the sons of Adam together in the closest
friendship. It was love that constrained him to put on the nature of man, and to
change his throne in heaven for a manger: love is the ruling passion of his
soul: love is the doctrine he shall preach: love is the disposition he shall
inspire; and love is the first principle of his religion. Therefore, let all the
world be melted and molded into love; let the wolf and the lion put on the
nature of the lamb; and let nothing hurt or destroy through all the earth. Let
nation no more lift up sword against nation: let them beat their swords into
ploughshares, and their spears into pruning hooks; and let them learn war no
more. For of him it is foretold, that in his days abundance of peace shall
flourish, so long as the moon endureth (Psa. 72:7). This, my brethren, has
already been accomplished in part: for peace and benevolence is the genius of
Christianity; and wherever it has prevailed, it has introduced peace and harmony
in families, in neighborhoods, and among nations: nor can the present disturbed
state of things, the animosities, quarrels and wars, that are in the world,
disprove what I say: for these prevail only so far as the Christian spirit does
not prevail.[2] Just as much as there is of these among men, just so much of
Christianity is wanting; just so far the genuine tendency of the birth of Jesus
fails of its efficacy. However, we rejoice in the hope, that our world shall yet
see better times, and experience the full effects of this illustrious birth:
when the kingdom of the Prince of peace shall become universal, and diffuse
peace among all nations. Oh! when shall that glorious revolution commence!
The next article in the song of angels is, “Good will towards men.” That is, the
good will and grace of God is now illustriously displayed towards men, sinful
and unworthy as they are. And may they dutifully receive it, and enjoy all the
happy effects of it!
Thus the angels declared, foretold, and wished. They declared that even then
glory would redound to God, peace be established on earth, and the good will and
favor of God enjoyed by guilty men. And they foretold that thus it would be more
and more to the end of time, and even through all eternity. And they also wished
these glorious effects might follow, as agreeable to the high regard they had
for the divine honor, and their generous benevolence to their unworthy fellow
creatures, men.
This suggests a question, and also an answer to it. The question is, since the
angels were not redeemed by Jesus Christ, and do not share in the benefits of
redemption, as man does, why did they thus rejoice and sing at his birth? This
we can account for from their regard to the glory of God, and their good will to
men.
Their happiness consists in the knowledge and love of God: and the more he
displays his perfections in his works, the more they know of him, and
consequently the more they love him. Now the redemption of sinners through Jesus
Christ gives the most upright and amiable view of the divine perfections: and on
this account the inhabitants of heaven rejoice in it. They know more of God from
this great event, than from all his other works of creation and providence.
Hence St. Peter represents them as bending and looking with eager eyes, to pry
into this mystery. St. Paul also intimates, that the founding of a church in our
guilty world, and particularly the gathering of the poor outcast Gentiles into
it, was a secret even to the angels, till revealed by the event; and that the
revelation of it discovered to them more of the wisdom of God, than they ever
knew before. This, says he, was a mystery, “which from the beginning of the
world was hid in God;” but it is now revealed, “to the intent that unto
principalities and powers,” — to the various ranks of angels, “might be known by
the church the manifold wisdom of God” (Eph. 3:8, 10). This cleared up many of
the dark events of Providence, which they could not before account for: and
enabled them to see farther into the designs of divine wisdom. Methinks when
Abel, or the first saint from our world, arrived in heaven, the glorious natives
of that country were struck with agreeable surprise, and wondered how he came
there. They were ready to give up the whole race for lost, like their kindred
angels that fell; and could contrive no possible method for their recovery. And
how then are these earth born strangers admitted into heaven? And when they
found, by the proceedings of divine Providence, that God had gracious designs
towards our world, and that these designs were to be accomplished by his Son,
must they not be agreeably perplexed and bewildered to find out the manner in
which he would accomplish them? In what way could he satisfy divine justice, who
was himself the judge? How could he die for sin, who was all immortal? These and
the like difficulties must perplex the inquiries even of angels. But now all is
made plain; now the grand secret is disclosed. The Son of God must become the
son of man, must obey the law, and die upon the cross; and thus he was to
accomplish the great design, and restore guilty man to the favor of God. —
Angels must rejoice at this discovery, as advancing the glory of God, and
increasing their own happiness.
Again: the angels are benevolent beings, and therefore rejoice at the birth of
Christ, as tending to the salvation of poor sinners of the race of man. The Lord
of angels tells us, “there is joy in the presence of the angels of God over one
sinner that repenteth” (Luke 15:10). And how much more must they rejoice to see
the grand scheme disclosed, by which numerous colonies were to be transplanted
from our guilty world to people the heavenly regions, and perhaps fill the
vacant seats of the fallen angels?
I may add, it is not unlikely that the angels may receive some great advantages,
to us unknown, by the mediation of Christ; though they do not need a mediator in
the same sense that we do. But I have not time to enlarge upon this.
You now see the reasons of the joy of angels on this occasion: and it is no
wonder they sung, “Glory to God in the highest, for peace proclaimed on earth,
and good will towards men.”
But how ought we to improve this subject more immediately for our own advantage?
This is our great concern; for we are personally interested in it, which the
angels were not; at least, not in the same degree. Hence then,
We may learn how we ought to celebrate the birth of Christ — celebrate it like
angels, not with balls and assemblies — not with reveling and carousing, and all
the extravagances that are usual at this season; as if you were celebrating the
birth of Venus or Bacchus, or some patron of iniquity; not with the sound of
bells, muskets and cannons, and the other demonstrations of joy, upon occasions
of a civil nature. Some of these are not innocent upon any occasion, and have a
direct tendency to make men still more thoughtless, and giddy, and to prevent
the blessed effects of this illustrious birth. Others of them, though lawful
upon seasons of public national joy, for temporal blessings or deliverances, yet
are impious and profane, when practiced in honor of the incarnation of the holy
Jesus. You will all grant, no doubt, that religious joy ought to be expressed in
a religious manner; that the usual mirth, festivity, and gayety of a birth
night, in honor of our earthly sovereign, are not proper expressions of joy for
the birth of a spiritual Savior — a Savior from this vain world — from sin and
hell. Therefore, I say, celebrate it as the angels did; giving glory to God in
the highest, in your songs of praise; giving him glory by dwelling upon the
wonders of redemption, in delightful meditation; by giving him your thoughts and
affections; and by a life of devotion and universal obedience. Celebrate the
birth of this great Prince of peace, by accepting that peace which angels
proclaimed. Give a welcome reception to this glorious stranger. Do not turn him
out of doors, as the Bethlemites did; but entertain him in your hearts. Let
every faculty of your souls open to receive him. “Lift up your heads, O ye
gates: and be ye lift up, ye everlasting doors, and the king of glory shall come
in” (Psalm 24:7). O let every heart cry, “Come in, thou blessed of the LORD:
wherefore standest thou without?” (Gen. 24:31). He came to procure and restore
peace between God and man; therefore I, his poor ambassador, “pray you in his
stead, be ye reconciled to God” (2 Cor. 5:20). No longer continue in arms,
rejecting his authority, trampling upon his laws, and refusing the offers of his
grace: otherwise this peace will not extend to you; but war, eternal war, will
continue between you and the Lord God omnipotent. But if the boldest rebel among
you this day submit to his government, you shall enjoy the blessed peace, which
angels proclaimed at his entrance into the world, and which he left as a legacy
to his friends, when he was about to leave it (John 14:27). Make peace also with
your own conscience; and scorn to live at variance with yourselves. How ill do
you take it, when others condemn you? and can you be easy, while perpetually
condemning yourselves? Let conscience have full liberty to exercise its
authority upon you, as Jehovah’s deputy, and dare not to disobey its orders.
Live in peace also with one another. Silence; ye noisy brawlers: the Prince of
Peace is born. Peace! be still! ye contentious, angry passions: the Prince of
peace is born. Away slander, backbiting, quarrelling, envy, malice, revenge —
away to your native hell: for know ye not, that the Prince of peace has entered
into this world, and forbid you to appear upon it? Thus, brethren, celebrate the
birth of the Savior, and that not only upon this day, but every day through all
your lives: and thus you may have a merry Christmas all the year round.
To conclude: What encouragement may this angelic proclamation afford to
trembling, desponding penitents? Fear not; for behold I bring you good tidings
of great joy; for to you is born a Savior, Christ the Lord. O! do not your
hearts spring within you at the news? I have somewhere heard of a crowd of
criminals under condemnation, confined in one dungeon: and upon a messenger’s
arriving from their king, and proclaiming a pardon, they all rushed out so
eagerly to receive the pardon, and see the publisher of the joyful news, that
they trod and crushed one another to death. And shall there be no such pressing
and crowding to Jesus Christ in this assembly today? Shall there be no such
eagerness among us to receive a pardon from his hands? Alas! will any of you
turn this greatest blessing of heaven into a curse? Was it your destroyer that
was born, when the angels sung the birth of a Savior? Indeed, if you continue to
neglect him, you will find him such to you; and it would have been better for
you, that neither you nor HE had ever been born. Even the birth of the Prince of
peace proclaims eternal war against you. I therefore now pray you in his stead
to be reconciled to him. Amen.
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[1] Clemens Alexandrinus mentions the different opinions about it in his time,
especially among the heretics; for as to the catholics, they pretended to
determine nothing about it in his day. “There are some,” says he, “who very
curiously determine not only the year, but also the day of our Savior’s birth,
which they say is the 28th year of Augustus, and the 25th of the month Pachon.
The followers of Basilides celebrate also the day of his baptism, and say, that
is the 15th year of Tiberius, and the 15th of the month Tabi. But others say, it
is the 11th of the same month. Some of them also say, that he was born on the
24th or 25th of Pharmouthi.” But none of these computations fix it on the 25th
of December.
[2] Editor’s Note: This sermon was preached on December 25, 1758 and again on
December 25, 1760.