# LBCF and Christmas



## piningforChrist (Dec 20, 2005)

As far as the Regulative Principle of Worship is found in the LBCF, to what extent is it applicable to the commemoration of Christmas with annual traditions?


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## Scott Bushey (Dec 20, 2005)

Recently posted on the Warfield list:

General Assembly of the Presbyterian Church in the United States: 
"There is no warrant in Scripture for the observance of Christmas and Easter as holy days, rather the contrary (see Gal. 4:9-11; Col. 2:16-21), and such observance is contrary to the principles of the Reformed Faith, conducive to will worship, and not in harmony with the simplicity of the Gospel of Jesus Christ."

Charles Haddon Spurgeon said: 
We have no superstitious regard for times and seasons. Certainly we do not believe in the present ecclesiastical arrangement called Christmas . . . because we find no Scriptural warrant whatever for observing any day as the birthday of the Saviour; and consequently, its observance is a superstition, because [it's] not of divine authority.

XMAS
by Arthur W. Pink


"Thus saith the Lord, Learn not the way of the heathen...for the CUSTOMS of the people are vain" (Jer. 10:1-3).
Christmas is coming! Quite so: but what is "Christmas?" Does not the very term itself denote it's source - "Christ - mass." Thus it is of Roman origin, brought over from paganism. But, says someone, Christmas is the time when we commemorate the Savior's birth. It is? And WHO authorized such commemoration? Certainly God did not. The Redeemer bade His disciples "remember" Him in His death, but there is not a word in scripture, from Genesis to Revelation, which tells us to celebrate His birth. Moreover, who knows when, in what month, He was born? The Bible is silent thereon. It is without reason that the only "birthday" commemorations mentioned in God's Word are Pharaoh's (Gen. 40:20) and Herod's (Matt. 14:6)? Is this recorded "for our learning?" If so, have we prayerfully taken it to heart?
And WHO is it that celebrates "Christmas?" The whole "civilized world." Millions who make no profession of faith in the blood of the Lamb, who "despise and reject Him," and millions more who while claiming to be His followers yet in works deny Him, join in merrymaking under the pretense of honoring the birth of the Lord Jesus. Putting it on it's lowest ground, we would ask, is it fitting that His friends should unite with His enemies in a worldly round of fleshly gratification? Does any true born again soul really think that He whom the world cast out is either pleased or glorified by such participation in the world's joys? Verily, the customs of the people are VAIN; and it is written, "Thou shalt not follow a multitude to do evil" (Ex. 23:2).
Some will argue for the "keeping of Christmas" on the ground of "giving the kiddies a good time." But why do this under the cloak of honoring the Savior's birth? Why is it necessary to drag in His holy name in connection with what takes place at that season of carnal jollification? Is this taking the little one with you OUT of Egypt (Ex. 10:9-10) a type of the world, or is it not plainly a mingling with the present day Egyptians in their "pleasures of sin for a season?" (Heb. 11:25) Scripture says, "Train up a child in the way he should go: and when he is old, he will not depart from it" (Prov. 22:6). Scripture does command God's people to bring up their children "in the nurture and admonition of the Lord" (Eph. 6:4), but where does it stipulate that it is our duty to give the little onw a "good time?" Do we ever give the children "a good time" when we engage in anything upon which we cannot fittingly ask THE LORD'S blessing?
There are those who DO abstain from some of the grosser carnalities of the "festive season," yet are they nevertheless in cruel bondage to the prevailing custom of "Christmas" namely that of exchanging "gifts." We say "exchanging" for that is what it really amounts to in many cases. A list is kept, either on paper or in memory, of those from whom gifts were received last year, and that for the purpose of returning the compliment this year. Nor is this all: great care has been taken that the "gift" made to the friend is worth as much in dollars and cents as the one they expect to receive from him or her. Thus, with many who can ill afford it, a considerable sum has to be set aside each year with which to purchase things simply to send them out in RETURN for others which are likely to be received. Thus a burden has been bound on them which not a few find hard to bear.
But what are we to do? If we fail to send out "gifts" our friends will think hard of us, probably deem us stingy and miserly. The honest course is to go to the trouble of notifying them - by letter if at a distance - that from now on you do not propose to send out any more "Christmas gifts" as such. Give your reasons. State plainly that you have been brought to see that "Christmas merrymaking" is entirely a thing OF THE WORLD, devoid of any Scriptural warrant; that it is a Romish institution, and now that you see this, you dare no longer have any fellowship with is (Eph. 5:11); that you are the Lord's "free man" (1 Cor. 7:22), and therefore you refuse to be in bondage to a costly custom imposed by the world.
What about sending out "Christmas cards" with a text of Scripture on them? That also is an abomination in the sight of God. Why? Because His Word expressly forbids all unholy mixtures; Deut. 22:10-11 typified this. What do we mean by an "unholy mixture?" This: the linking together of the pure Word of God with the Romish "Christ-MASS." By all means send cards (preferably at some other time of the year) to your ungodly friends, and Christians too, with a verse of Scripture, but NOT with "Christmas" on it. What would you think of a printed program of a vaudeville having Isa. 53:5 at the foot of it? Why, that it was altogether OUT OF PLACE, highly incongruous. But in the sight of God the circus and the theater are far less obnoxious than the "Christmas celebration" of Romish and Protestant "churches." Why? Because the latter are done under the cover of the holy name of Christ; the former are not.
"But the path of the just is as the shining light, that shineth more and more unto perfect day" (Prov. 4:18). Where there is a heart that really desires to please the Lord, He graciously grants increasing knowledge of His will. If He is pleased to use these lines in opening the eyes of some of His dear people to recognize what is a growing evil, and to show them that they have been dishonoring Christ by linking the name of the Man of Sorrows (and such He WAS, when on earth) with a "MERRY Christmas," then join with the writer in a repentant confessing of this sin to God, seeking His grace for complete deliverance from it, and praise Him for the light which He has granted you concerning it.
Beloved fellow-Christian, "The coming of the Lord draweth nigh" (Jas. 5:8). Do we really believe this? Believe it not because the Papacy is regaining its lost temporal power, but because GOD says so - "for we walk by faith, not by sight" (2 Cor. 5:7). If so, what effects does such believing have on our walk? This may be your last Christmas on earth. During it the Lord may descend from heaven with a shout to gather His own to Himself. Would you like to summoned from a "Christmas party" to meet Him in the air? The call for the moment is "Go ye OUT to meet Him" (Matt. 25:6) out from a Godless Christendom, out from the horrible burlesque of "religion" which now masquerades under His name.
"For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Cor. 5:10). How solemn and searching! The Lord Jesus declared that "every idle word that men shall speak, they shall give account thereof in the day of judgment" (Matt. 12:36). If every "idle word" is going to be taken note of, then most assuredly will be every wasted energy, every wasted dollar, every wasted hour! Should we still be on earth when the closing days of this year arrive, let write and reader earnestly seek grace to live and act with the judgment seat of Christ before us. HIS "well done" will be ample compensation for the sneers and taunts which we may now receive from Christless souls.
Does any Christian reader imagine for a moment that when he or she shall stand before their holy Lord, that they will regret having lived "too strictly" on earth? Is there the slightest danger of His reproving any of His own because they were "too extreme" in "abstaining from fleshly lusts, which war against the soul" (1 Peter 2:11)? We may gain the good will and good works of worldly religionists today by our compromising on "little (?) points," but shall we receive His smile and approval on that day? Oh to be more concerned about what HE thinks, and less concerned about what perishing mortals think.
"Thou shalt not follow a multitude to do evil" (Ex. 23:2). Ah, it is an easy thing to float with the tide of popular opinion; but it takes much grace, diligently sought from God, to swim against it. Yet that is what the heir of heaven is called on to do: to "Be not conformed to this world" (Rom. 12:2), to deny self, take up the cross, and follow a rejected Christ. How sorely does both writer and reader need to heed that word of the savior, "Behold, I come quickly; hold that fast which thou hast, that no man take thy crown" (Rev. 3:11). Oh that each of us may be able to truthfully say, "I have refrained my feet from EVERY evil way, that I might keep THY WORD" (Psa. 119:101).
Our final word is to the pastors. To you the Word of the Lord is, "Be THOU AN EXAMPLE of believers in word, in deportment, in love, in spirit, in faith, in purity" (1 Tim. 4:12). Is it not true that the most corrupt "churches" you know of, where almost every fundamental of the faith is denied, will have their "Christmas celebrations?" Will you imitate them? Are you consistent to protest against unscriptural methods of "raising money," and then to sanction unscriptural "Christmas services?" Seek grace to firmly but lovingly set God's truth on this subject before your people, and announce that you can have no part in following Pagan, Romish, and worldly customs.


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## py3ak (Dec 20, 2005)

Scott,

Do you know where I can find documentation of the Spurgeon quote you referenced? I would be interested to look that up --it might help people I know who think non-celebrants are insane but admire Spurgeon.



> Charles Haddon Spurgeon said:
> We have no superstitious regard for times and seasons. Certainly we do not believe in the present ecclesiastical arrangement called Christmas . . . because we find no Scriptural warrant whatever for observing any day as the birthday of the Saviour; and consequently, its observance is a superstition, because [it's] not of divine authority.


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## VirginiaHuguenot (Dec 20, 2005)

> CHARLES SPURGEON
> QUOTES ON CHRISTMAS
> 
> We have no superstitious regard for times and seasons. Certainly we do not believe in the present ecclesiastical arrangement called Christmas: first, because we do not believe in the mass at all, but abhor it, whether it be said or sung in Latin or in English; and, secondly, because we find no Scriptural warrant whatever for observing any day as the birthday of the Savior; and, consequently, its observance is a superstition, because not of divine authority. (Charles Spurgeon, Sermon on Dec. 24, 1871).
> ...



Source


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## py3ak (Dec 20, 2005)

Thanks, Andrew.


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## NaphtaliPress (Dec 20, 2005)

While this may be true, much like Samuel Davies, Spurgeon preached xmas sermons of one stripe or another. I assume the titles are original to Spurgeon himself and not some editor.
http://www.expository.org/christmassermons.htm


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## heartoflesh (Dec 21, 2005)

> _Originally posted by NaphtaliPress_
> While this may be true, much like Samuel Davies, Spurgeon preached xmas sermons of one stripe or another. I assume the titles are original to Spurgeon himself and not some editor.
> http://www.expository.org/christmassermons.htm



This quote from The Incarnation and Birth of Christ seems to sum up Spurgeon's position....



> This is the season of the year when, whether we wish it or not, we are compelled to think of the birth of Christ. I hold it to be one of the greatest absurdities under heaven to think that there is any religion in keeping Christmas-day. There are no probabilities whatever that our Saviour Jesus Christ was born on that day, and the observance of it is purely of Popish origin; doubtless those who are Catholics have a right to hallow it, but I do not see how consistent Protestants can account it in the least sacred. However, I wish there were ten or a dozen Christmas-days in the year; for there is work enough in the world, and a little more rest would not hurt labouring people. Christmas-day is really a boon to us; particularly as it enables us to assemble round the family hearth and meet our friends once more. Still, although we do not fall exactly in the track of other people, I see no harm in thinking of the incarnation and birth of the Lord Jesus. We do not wish to be classed with those
> 
> 
> "Who with more care keep holiday
> ...



The Spurgeon quote listed in the previous post is presented in it's full context in Joy Born at Bethlehem . 

[Edited on 12-21-2005 by Rick Larson]


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## py3ak (Dec 21, 2005)

I checked the first 10 volumes of the 63-volume series. I came to the conclusion that Spurgeon objects to the imposition of Christmas; he objects to the Roman background for it; but he thinks paid days off from work are a good thing and wishes there were more of them. On the Sunday before Christmas he generally spoke on something that had at least an external connection with the nativity (though the sermons on Job's sons and daughters, Mark 5:19 and Hebrews 9:27 are not what most people would think of as Christmas sermons). 
1858 was apparently an exception to his general practice, but Christmas was on a Saturday that year. He regards Christmas as a time for family get-togethers and feasting, he takes advantage of the current of people's thoughts, and he does not think in terms of a "holy day of obligation" or of church festivities.
Thus far for the early Spurgeon --I don't know if the Spurgeon of the Treasury of David would have taken a harder line, but the sermon quoted above that was preached on December 24, 1871 he goes on to speak on an Incarnational theme, and to make it plain that his opposition to Christmas is to a religious observance, not to a day off. I have the quote at home --if no one beats me to it I will post it later, D.V.

[Edited on 12-21-2005 by py3ak]


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## NaphtaliPress (Dec 21, 2005)

This is similiar to the Westminster Divines who were opposed to superstitious holy day observance obviously, but they also were concerned about servants getting some respite with time off from work. See _The Religious Observance of Christmas and "˜Holy Days´ in American Presbyterianism_ http://www.fpcr.org/blue_banner_articles/americanxmas.htm
The following is from the Minutes of the Assembly by Mitchell and Struthers:


> Session 325 (November 19) "œOrdered "“ that in the Directory for the Sabbath-day something be expressed against parish feasts, commonly called by the name of rushbearings, whitsunales, wakes, as profane and superstitious." "œOrdered "“ Being the only standing holy day under the new Testament to be kept by all the churches of Christ." "œConsider of something concerning holy days and holy places, and what course may be thought upon for the relief of servants (to meet to-morrow in the afternoon) wakes, and feasts, whitsunales, rushbearings, and garlands, and all such like superstitious customs." {11}
> 
> 
> > {11} "œTuesday, Nov. 19.} "“ Then was there speech about Holydays, and some motion about declaring against them. This held us much canvassing; and it was well approved that the superstition of Holydays should be cried down, but yet some days allowed for relief of servants. The conclusion was, that the business was recommitted to the first committee to consider of it." John Lightfoot, "œJournal of the Assembly of Divines" Lightfoot, 13.332-333.


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## py3ak (Dec 21, 2005)

Chris,

That's interesting. Spurgeon was pretty direct with his congregation that those who had employees needed to give them the day off and pay them for it, too.


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## py3ak (Dec 21, 2005)

Maybe we could start referring to: Days for employee relief, and insist on having more of them!


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## py3ak (Dec 21, 2005)

*Spurgeon on Christmas "“primarily to 1860, with two excerpts after that point.*

Spurgeon, Treasury of David, on Psalm 81:4:
_For this was a statute for Israel, and a law of the God of Jacob._ It was a precept binding upon all the tribes that a sacred season should be set apart to commemorate the Lord's mercy; and truly it was but the Lord's due, he had a right and a claim to such special homage. When it can be proved that the observance of Christmas, Whitsuntide, and other Popish festivals was ever instituted by a divine statute, we also will attend to them, but not till then. It is as much our duty to reject the traditions of men, as to observe the ordinances of the Lord. We ask concerning every rite and rubric, "œIs this a law of the God of Jacob?" and if it be not clearly so, it is of no authority with us, who walk in Christian liberty.
He adds to that statement this sermon outline for that verse: 
The rule of ordinances and worship; pleas for going beyond it; instances in various churches; the sin and danger of such will-worship.
And in a sermon called _Joy Born At Bethlehem_ (Sermon 1026, preached December 24, 1871) he says this, as his first words after reading the text:
WE have no superstitious regard for times and seasons. Certainly we do not believe in the present ecclesiastical arrangement called Christmas: first, because we do not believe in the mass at all, but abhor it, whether it be said or sung in Latin or in English; and, secondly, because we find no Scriptural warrant whatever for observing any day as the birthday of the Savior; and, consequently, its observance is a superstition, because not of divine authority. Superstition has fixed most positively the day of our Savior´s birth, although there is no possibility of discovering when it occurred. Fabricius gives a catalogue of 136 different learned opinions upon the matter; and various divines invent weighty arguments for advocating a date in every month in the year. It was not till the middle of the third century that any part of the church celebrated the nativity of our Lord; and it was not till very long after the Western church had set the example, that the Eastern adopted it. Because the day is not known, therefore superstition has fixed it; while, since the day of the death of our Savior might be determined with much certainty, therefore superstition shifts the date of its observance every year. Where is the method in the madness of the superstitious? Probably the fact is that the holy days were arranged to fit in with heathen festivals. We venture to assert, that if there be any day in the year, of which we may be pretty sure that it was not the day on which the Savior was born, it is the twenty-fifth of December. Nevertheless since, the current of men´s thoughts is led this way just now, and I see no evil in the current itself, I shall launch the bark of our discourse upon that stream, and make use of the fact, which I shall neither justify nor condemn, by endeavoring to lead your thoughts in the same direction. Since it is lawful, and even laudable, to meditate upon the incarnation of the Lord upon any day in the year, it cannot be in the power of other men´s superstitions to render such a meditation improper for to-day. Regarding not the day, let us, nevertheless, give God thanks for the gift of his dear son.
Again, in s. 57, preached December 23, 1855, he opens like this:
THIS is the season of the year when, whether we wish it or not, we are compelled to think of the birth of Christ. I hold it to be one of the greatest absurdities under heaven to think that there is any religion in keeping Christmas-day. There are no probabilities whatever that our Savior Jesus Christ was born on that day and the observance of it is purely of Popish origin; doubtless those who are Catholics have a right to hallow it, but I do not see how consistent Protestants can account it in the least sacred. However, I wish there were ten or a dozen Christmas-days in the year; for there is work enough in the world, and a little more rest would not hurt laboring people. Christmas-day is really a boon to us, particularly as it enables us to assemble round the family hearth and meet our friends once more. Still, although we do not fall exactly in the track of other people, I see no harm in thinking of the incarnation and birth of the Lord Jesus. We do not wish to be classed with those
_"œWho with more care keep holiday
The wrong, than others the right way."_
The old Puritans made a parade of work on Christmas-day, just to show that they protested against the observance of it. But we believe they entered that protest so completely, that we are willing, as their descendants, to take the good accidentally conferred by the day, and leave its superstitions to the superstitious.
In _Going Home "“A Christmas Sermon_ (s.109, preached December 21, 1856), while his text is Mark 5:19 and is not an incarnational theme he does say this, towards the close of his introduction:
Now, I will just tell you the reason why I selected my text. I thought within myself, there are a large number of young men who always come to hear me preach; they always crowd the aisles of my chapel, and many of them have been converted to God. Now, here is Christmas-day come round again, and they are going home to see their friends. When they get home they will want a Christmas Carol in the evening; I think I will suggest one to them "” more especially to such of them as have been lately converted I will give them a theme for their discourse on Christmas evening; it may not be-quite so amusing as "œThe Wreck of the Golden Mary," but it will be quite as interesting to Christian people. It shall be this: "œGo home and tell your friends what the Lord hath done for your souls, and how he hath had compassion on you." For my part, I wish there were twenty Christmas days in the year. It is seldom that young men can meet with their friends; it is rarely they can all be united as happy families; and though I have no respect to the religious observance of the day, yet I love it as a family institution, as one of England´s brightest days, the great Sabbath of the year, when the plough rests in its furrow, when the din of business is hushed, when the mechanic and the working man go out to refresh themselves upon the green sward of the glad earth. If any of you are masters you will pardon me for the digression, when I most respectfully beg you to pay your servants the same wages on Christmas-day as if they were at work. I am sure it will make their houses glad if you will do so. It is unfair for you to make them feast or fast, unless you give them wherewithal to feast and make themselves glad on that day of joy.
The next year he preached _The First Christmas Carol_ (s.168 on December 20, 1857), on Luke 2:14.
In 1858 Christmas was on a Saturday, and he does not seem to have taken any thought of it in his sermon of the Sunday before or after.
December 25, 1859 was a Sunday, and Spurgeon preached _A Christmas Question_ (s. 291).
Sermon 352 is called _A Merry Christmas_ (December 23, 1860). It is taken from a text in Job, but Spurgeon says this, under his first point.
And, first, the text gives a licence. Now, ye souls who would deny to your fellowmen all sorts of mirth, come and listen to the merry bell of this text, while it gives a license to the righteous especially "” a license that they meet together in their houses, and eat and drink, and praise their God. In Cromwell´s days, the Puritans thought it an ungodly thing for men to keep Christmas. They, therefore, tried to put it down, and the common crier went through the street, announcing that Christmas was henceforth no more to be kept, it being a Popish, if not a heathenish ceremony. Now, you do not suppose that after the crier had made the proclamation, any living Englishman took any notice of it; at least, I can scarcely imagine that any did, except to laugh at it; for it is idle thus to strain at gnats and stagger under a feather. Albeit, that we do not keep the feast as Papists, nor even as a commemorative festival, yet there is a something in old associations that makes us like the day in which a man may shake off the cares of business, and disport himself with his little ones. God forbid I should be such a Puritan as to proclaim the annihilation of any day of rest which falls to the lot of the laboring man. I wish there were a half-a-dozen holidays in the year. I wish there were more opportunities for the poor to rest; though I would not have as many saint´s days as there are in Romish countries; yet, if we had but one or two more days in which the poor man´s household, and the rich man´s family might meet together, it might perhaps, be better for us. However, I am quite certain that all the preaching in the world will not put Christmas down. You will meet next Tuesday, and you will feast, and you will rejoice, and each of you, as God has given you substance, will endeavor to make your household glad. Now, instead of telling you that this is all wrong, I think the merry bell of my text gives you a license so to do. Let us think a minute. Feasting is not a wrong thing, or otherwise Job would have forbidden it to his children, he would have talked to them seriously, and admonished them that this was an ungodly and wicked custom, to meet together in their houses. But, instead of this, Job only feared lest a wrong thing should be made out of a right thing, and offered sacrifices to remove their iniquity; but he did by no means condemn it. Would any of you ask a blessing upon your children´s attendance at the theater? Could you say, when they had been in such a place, "œIt may be they have sinned?" No, you would only talk thus of a right thing. I think I can prove to you that this was a good thing, for first you will notice, they met in good houses; they did not go to an ale-house to feast; they had no need to enter the tavern; but they met in their own houses; houses where prayer and praise were wont to be made. How much better for the working man to spend his money on his family than upon liquor sellers! And then it was in good company. They did not scrape together all the ruffians of the place to feast with them; but they kept to their own kith and kin; and feasting is good when good men feast; especially when they spare for the poor, as no doubt Job´s children did, or else they were quite unworthy of their generous ancestor. They feasted in good houses, and in good company. And they observed during their feasting, good behavior. Job never heard of a wrong expression they had used; no one ever told him that they had become riotous, or that they had uttered one wrong word, or else Job could not have said, "œIt may be," but he would have said, "œIt is so." He must be a good son of whom a father could say, "œIt may be he has erred." All that he had was a fear lest secretly they might have done wrong; but it appears that openly their feasting had been such that even the busy tongue of scandal could not find fault with them. And besides, their feasting was a good thing, because it had a good intent; it was for amity, for cheerfulness and family union. It was that they might be bound together as a bundle of rods "” strong and unbroken "” that they might be as a strongly intertwined cord, interwoven by these their family greetings and meetings. Now, I say, that if in their case the thing was not wrong "” and I think I have proved in four respects that it was right, "” it was in good houses, in good company, with good behavior, and for a good purpose, "” the text gives a license for us to do the like, and to meet in our houses, in the company of our kith and kin, provided we feast after a good sort, and do it with the good intent of knitting our hearts the one towards the other.
In 1861, on the Sunday before Christmas (the 22nd) he preached on _The Two Advents ]of Christ[/i[ (s.430). It is pretty far from being a typical Christmas sermon.
December 21st, 1862 Spurgeon's text was Luke 2:7 and his title, No Room For Christ In The Inn (s.485).
The Holy Child, Jesus was preached December 20, 1863, and has definite incarnational overtones. (s.545).
In 1864, Christmas again fell on a Sunday. Spurgeon preached Mary's Song from Luke 1:46,47 (s. 606). In this sermon's introduction he says:
Observe, this morning, the sacred joy of Mary that you may imitate it. This is a season when all men expect us to be joyous. We compliment each other with the desire that we may have a "œMerry Christmas." Some Christians who are a little squeamish, do not like the word "œmerry." It is a right good old Saxon word, having the joy of childhood and the mirth of manhood in it, it brings before one´s mind the old song of the waits, and the midnight peal of bells, the holly and the blazing log. I love it for its place in that most tender of all parables, where it is written, that, when the long-lost prodigal returned to his father safe and sound, "œThey began to be merry." This is the season when we are expected to be happy; and my heart´s desire is, that in the highest and best sense, you who are believers may be "œmerry." Mary´s heart was merry within her; but here was the mark of her joy, it was all holy merriment, it was every drop of it sacred mirth. It was not such merriment as worldlings will revel in to-day and to-morrow, but such merriment as the angels have around the throne, where they sing, "œGlory to God in the highest," while we sing "œOn earth peace, goodwill towards men." Such merry hearts have a continual feast. I want you, ye children of the bride-chamber, to possess to-day and to-morrow, yea, all your days, the high and consecrated bliss of Mary, that you may not only read her words, but use them for yourselves, ever experiencing their meaning: "œMy soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior."_


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