cannot rejoice too much, you cannot overdo your happiness, thankfulness, merriment. You do not know half—no, not the thousandth part of God’s love and mercy to you, and you never will know. So do not be afraid of being too happy, or think that you honour God by wearing a sour face, when He is heaping blessings on you, and calling on you to smile and sing. But “let your moderation be known unto all men.” There is a right and a wrong way of being merry. There is a mirth, which is no mirth; whereof it is written, in the midst of that laughter there is a heaviness, and the end thereof is death. Drunkenness, gluttony, indecent words and jests and actions, these are out of place on Christmas-day, and in the merriment to which the pure and holy Lord Jesus calls you all. They are rejoicing in the flesh and the devil, and not in the Lord at all; and whosoever indulges in them, and fancies them merriment, is keeping the devil’s Christmas, and not Jesus Christ’s. So let your moderation be known to all men. Be merry and wise. The fool lets his mirth master him, and carry him away, till he forgets himself, and says and does things of which he is ashamed when he gets up next morning, sick and sad at heart. The wise man remembers that, let the occasion be as joyful a one as it may, “the Lord is at hand.” Christ’s eye is on him, while he is eating, and drinking, and laughing. He is not afraid of Christ’s eye, because, though it is Divine it is a human, loving, smiling eye; rejoicing in the happiness of His poor, hard-worked brothers here below. But he remembers that it is a holy eye, too; an eye which looks with sadness and horror on anything which is wrong; on all drunkenness, quarrelling, indecency; and so on in all his merriment, he is still master of himself. He remembers that his soul is nobler than his body; that his will must be stronger than his appetite; and so he keeps himself in check; he keeps his tongue from evil, and his stomach from sottishness, and though he may be, and ought to be, the merriest of the whole party, yet he takes care to let his moderation, his sobriety, be known and plain to everyone, remembering that the Lord is at hand.
And that man—I will stand surety for him—will be the one who will rise from his bed next morning, best able to carry out the next verse of the Epistle, and “be careful for nothing.”
Now that is no easy matter here in England; to rich and poor, Christmas is the time for settling accounts and paying debts. And therefore in England, where living is dear, and everyone, more or less, struggling to pay his way, Christmas is often a very anxious, disturbing time of year. Many a family, for all their economy, cannot clear themselves at the year’s end; and though they are able to forget that now and then, thank God, through great part of the year, yet they cannot forget it at Christmas. But, as I said, the man who at Christmas-time will be most able to be careful for nothing, will be the man whose moderation has been known to everyone; for he will, if he has lived the year through in the same temper in which he has spent Christmas, have been moderate in his expenses; he will have kept himself from empty show, and pretending to be richer than he is. He will have kept himself from throwing away his money in drink, and kept his daughters from throwing away money in dress, which is just what too many, in their foolish, godless, indecent hurry to get rid of their own children off their hands do not do.
And he will be the man who will be in the best humour, and have the clearest brain, to kneel down when he gets up to his daily work, and “in everything, by prayer and supplication, make his requests known to God.” And then, whether he can make both ends meet or not, whether he can begin next year free from debt or not, still “the peace of God will keep his heart.” He may be unable to clear himself, but still he will know that he has a loving and merciful Father in heaven, who has allowed distress and difficulty to come on him only as a lesson and an education. That this distress came because God chose, and that when God chooses it will go away—and that till then—considering that the Lord God sent it—it had better not go away. He will believe that God’s gracious promises stand true—that the Lord will never let those who trust in Him be confounded and brought to shame—that He will let none of us be tempted beyond what we are able, but will always with the temptation make a way for us to escape, that we may be able to bear it. And so the peace of God which passes understanding, will keep that man’s mind. And in whom? “In Jesus Christ.” Now what did St. Paul mean by putting in the Lord Jesus Christ’s name there? what is the meaning of “in Jesus Christ”? This is what it means; it means what Christmas-day means. A man may say, “Your sermon promises fine things, but I am miserable and poor; it promises a holy and noble rejoicing to everyone, but I am unholy and mean. It promises peace from God, and I am sure I am not at peace: I am always fretting and quarrelling; I quarrel with my wife, my children, and my neighbours, and they quarrel with me; and worst of all,” says the poor man, “I quarrel with myself. I am full of discontented, angry, sulky, anxious, unhappy thoughts; my heart is dark and sad and restless within me—would God I were peaceful, but I am not: look in my face and see!”
True, my friend, but on Christmas-day the Son of God was born into the world, a man like you.
“Well,” says the poor man, “but what has that to do with my anxiety and my ill-temper?”
It would take the whole year through, my friend, to show you all that it has to do with you and your unhappiness. All the Lessons, Epistles, and Gospels of the year are set out to show you what it has to do with you. But in the meanwhile, before Christmas-day comes, consider this one thing: Why are you anxious? Because you do not know what is to happen to you? Then Christmas-day is a witness to you, that whatsoever happens to you, happens to you by the will and rule of Jesus Christ, The perfect man; think of that. The perfect man—who understands men’s hearts and wants, and all that is good for them, and has all the wisdom and power to give us what is good, which we want ourselves. And what makes you unhappy, my friends? Is it not at heart just this one thing—you are unhappy because you are not pleased with yourselves? And you are not pleased with yourselves because you know you ought not to be pleased with yourselves; and you know you ought not to be pleased with yourselves, because you know, in the bottom of your hearts, that God is not pleased with you? What cure, what comfort for such thoughts can we find?—This.
The child who was born in a manger on Christmas-day, and grew up in poverty, and had not where to lay his head, went through all shame and sorrow to which man is heir. He, Jesus, the poor child of Bethlehem, is Lord and King of heaven and earth. He will feel for us; He will understand our temptations; He has been poor himself, that He might feel for the poor; He has been evil spoken of, that He might feel for those whose tempers are sorely tried. He bore the sins and felt the miseries of the whole world, that He might feel for us when we are wearied with the burden of life, and confounded by the remembrance of our own sins.
Oh, my friends, consider only Who was born into the world on Christmas-day; and that thought alone will be enough to fill you with rejoicing and hope for yourselves and all the world, and with the peace of God which passes understanding, the peace which the angels proclaimed to the shepherds on the first Christmas night—“On earth peace, and good will toward men”—and if God wills us good, my friend; what matter who wishes us evil?
V.
CHRISTMAS-DAY.
He made Himself of no reputation, and took upon Him the form of a slave.—Philippians ii. 7.
On Christmas-day, 1851 years ago, if we had been at Rome, the great capital city, and mistress of the whole world, we should have seen a strange sight—strange, and yet pleasant. All the courts of law were shut; no war was allowed to be proclaimed, and no criminals punished. The sorrow and the strife of that great city had stopped, in great part, for three days, and all people were giving themselves up to merriment and good cheer—making up quarrels, and giving and receiving presents from house to house. And we should have seen, too, a pleasanter sight than that. For those three days of Christmas-time were days of safety and merriment for the poor slaves—tens of thousands of whom—men, women, and children—the Romans had brought out of all the countries
