WEEK DAY RELIGION.

Evening Star, Issue 3827, 31 May 1875, Page 2

WEEK DAY RELIGION.

The fourth of the aeries of lectures on the above subject was delivered last evening by l r Koseby in the Congregational Church, Moray place the special subject of the lecture being “ Money.” The lecture was able and earnest, characterised by much breadth of view, and a clear appreciation of the influence which religion should exercise in the ev ry day making and expending of money. The discourse was founded upon cclesiastes x., 19, “Money answereth all things',” and Mark vra, 37, “What a man give in exchange tor his sonl}” The rev, gentleman opened his discourse by dealing with a preliminary objection : What had religion to do with money f People were supposed to come to church to hear the pure gospel preached j what did the preacher mean by discoursing to his people on gold rather than the gospel? The answer to this objection rested on a previous question ; what was the gospel? Doubtless, if by the gospel was understood merely a certain scheme which the Church had rigidly formulated into three or four definite propositions, concerning the sinful state of man and the redeeming work of Jesus Christ, there might be some force in tie objection. But he utterly refused any such narrow interpretation of the blessed gospel. He had always taught that the gospel of Christ, like the “commandment” of old, was “exceeding broadthat it concerned itself not only with the soul’s safety, but with what was a for mgher and nobler thing—the soul’s health. Me held and taught that the salvation of Christ s gospel comprehended the two plants of safety and soundness; and that its noblest feature was not that mere deliverance from guilt and penalty that was implied in safety, but that punty, truth, integrity-that charity to man and reverent love of God—that righteousness and true holiness which were implied in soundness. And therefore he held that everything which had to do with manliness and devout godliness of character was germane to the gospel; that whatsoever things were true honest, just, pure, lovely, and of good report! if there were any virtue, if there were any praise, all were included in the comprehensive sweep of the gospel; and to preach these things, as the outcome of Christian faith, and the obligation of Christian duty, was to nreaoh the gospeL He held and taught that Christ was the Great Intemeddler—tkat he had his word for all tunes, for all circumstances, and for everybody; that of all pervasive and penetrating tlungs on the face of the earth tW^ humbly followS James s method, of presenting the gospel £*** Ch ri«t’B method. whofoFSi preachers that ever had been or ever would ** understood his own fcospel hm” What

then? Did he (the'lectnm) say: Begin the practice of these Christian virtues on the basis of a mere unbaptised morality? No. Their life would be a poor unsavoring thing severed from that communion with God that was to be sought in prayer. _ It would be shallow and sickly in its growth if there were no breaking up of the fallow ground of the heart in true repentance. It would shrivel up and run to seed in its sapless moralities if it were not rooted in faith and grounded in love. But, ho would add to this, let them take care that their religion was not merely a) chamber religion and a religion of the Sunday. Let them see to it that it was homely enough for daily wear. Doth not wisdom cry ? She crieth without, and uttereth her voice in the streets. She crieth in the chief place of concourse, at the gates, at the coming in at the doors.” H ere, then, let them listen to the voice of Christ; here, amid the trafficking of business, in the hubbub of the market place, in the bustle of the streets. Let him stand beside the workman’s bench and behind the shopman’s counter. Here, at the coming in at the doors, amid the ingoings and outgoings of their homely workerday life let him stand, and let them * ar ? fr° m his . own lips the lesson of the situation and of the hour. The rev. gentleman then spoke of the gains of money, showing that its highest value was that which wisdom and virtue put upon it, that in itself there was no value that rose higher than those material benefits which it would purchase. JCe spoke of the dangers of money, the sacrifice of health, the frequent sacrifice of noble gifts and acquirements, in its pursuits, and especially the sacrifice of character. He compared the world’s proverb; “ Nothing comes amiss, so money comes withal,” with the proverb of the wise man, “A poor man is better than a liar,” urging the question, ‘ What shall a man give in exchange for his soul.” A brief summary of the Christian uses of money, and an earnest enforcement of the solemn responsibility of man’s stewardship to God brought the discourse to a conclusion.