[December 25th, 1853.]
I. 1. The observance of Christmas is not commanded. Therefore it is not obligatory. The true Protestant principle is that what is not commanded cannot be enjoined. The importance of this principle as a protection from the burden of human authority. The Talmud and the traditions of Romanists are the two great monuments of the consequence of that principle being discarded. This is not to be confounded with the principle that what is not commanded is not to be tolerated. Against this, 1. The liberty of conscience. It is as much an assertion of authority to prohibit as to enjoin. 2. The uniform practice of the Church, and our own practice, national thanksgiving, &c.
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The expediency of this observance. Much may be said for it and much against it. For it. a. The natural law of our associations. b. The analogy of the Old Testament. c. The sympathy and communion of Christians. d. A means of preserving and promoting knowledge. Against it are, a. The liability of abuse; i.e., its being made sacred, or considered of divine authority. b. The gradual superseding of the Sabbath. c. The worldly manner of celebration. These are things to be guarded against, and which should regulate the observance.
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History of the observance.
It was not celebrated before the fourth century. Origen mentions only three festivals as generally observed, Good Friday, Easter and Pentecost. Augustine places Christmas in the secondary class of festivals. Chrysostom says in his time it was new. It had, he said, been introduced within ten years.
- The day. Unimportant. It varied for a time.
II. The uses, or the truths connected with the birth of Christ.
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The birth of Jesus is presented as a miraculous event; as such predicted, as such recorded. The importance of this is that it conveyed our nature uncontaminated to Christ.
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It is presented as the most wonderful event in its own nature. The Logos became flesh. The Son of God was born of a woman. He who was in the form of God was found in fashion as a man. He who was the brightness of the Father’s glory, took part of flesh and blood.
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It is presented as the most wonderful exhibition of condescension and love. God so loved the world that he sent his only begotten Son. God spared not his own Son. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. This is the great event of the history of the universe; the union of the divine and human natures in the one person of the Redeemer. 4. It is the most fruitful of consequences, of glory to God, of good to man. a. Of glory to God. The angels shouted for joy. They cried glory to God in the highest. All eyes turned toward the manger in Bethlehem. Correggio’s idea of a luminous infant is but a faint symbol of Christ shedding light throughout the universe. It is an exhibition (a.) of his love and condescension, (b.) of his wisdom and of his power. b. Of good to man. 1. The means of reconciliation with God, of peace, of fellowship, of participation in his nature. 2. The means of peace in the union of the whole family of the redeemed, of the exaltation of our nature, of the establishment of that kingdom of which the Theanthropos, the God-man, is the head. 3. Of the triumph of God over Satan. INFERENCES 1. Gratitude. 2. Joy. 3. Obedience. 4. Devotion.