Catoctin clarion. [volume] (Mechanicstown, Md.) 1871-1940, 1905-06-01
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: SUNDAY SERMON !
4 =
> A Discourse By tho Nev.
3 John G. ASer.

NSWeueuDOTSldHJ, me PURSUIT., TIC Nef.
John g. Ager. preached on The First
Temptation" The text was from Mat
thew iv:1-4: "rhen was Jesus led up
into the desert by lie spirit, to be
tempted by the devil. And having
tasted forty days and forty nights. He
after that was hungry. And the
tempter came to Him and said, If thou
art the Son of God speak, in order that
these stones may become loaves. But
He answering said, 1t has been writ
ten, Not by bread alone shall man
live, but by every word that goeth
forth from the mouth of God" Mr..
Ager said:
The gospel py Matthew describes
specifically three temptations Of the
Lord in the wilderness immedia, .ly
after His baptism. The form OF
the narrative suggests at once that
these stories are not history. but are
parallels, which picture the three gen
eral ways in which fallen humanity
is approached and enticed internal
they become in the fullest sense a
revelation of divine truth to men. And
so understood. they suggest ut once
that there is some sort of threefOld-
ness in our spiritual experiences. And
when we examine our spiritual cX-
pcricnces carefully we are able to dis
tinguish in our inner life three distinct
planes of thought and feeling.
The first or lower of these three
planes of life we are all familiar with.
1t includes all thoughts and feelings,
all motives and impulses and appetitcS
that have reference exclusively to our
life in this world. This we call the
IA tnral man.
Distinctly above this lies what we
call ordinarily the religious life. Its
thoughts and feelings and motives
have primary reference to those inter.
cStS that outlive our life in this world.
Its largest and dominant factors are
faith. conviction and duty. Faith
and conviction are beliefs. though be.
licfs have been touched and quickcned
by religious emotion. Duty is the con.
duct that belief or faith or conviction
imposes; that is, the dominion of truth
over the lower impulses and appetiteS.
Consequently this realm of the life Is
1rcdominantly intellectual. Its dom
inant impulse is love of truth and 10y.
atty to truth. 1t lies distinctly above
the natural man and is called the spir
itual man.
These two realms Of thought feeling
and action we can easily distinguish.
They make up the twofOld life Of every
man who is honestly trying to live n
true life in the world. But they evil
IDENTITY do not include the highest Spir
itual possibilities of human life. There
Ia another realm of life clearly set be
fore us in the divine word. although
few Christians know practically much
about il. 1t is. in fact. the essence Of
all religious life. 1t is the life that is
defined and en.oined in the two great
commandments. to love the Lord our
Sod with all our heart and soul and
mind and strength and to love our
neighhor as ourselves. This means
that the essence of the heavenly life is
love and whenever that gains posses
sion of us, faith. conviction and duty
will all he swallowed up in love. We
shall see with the eyes of love and act
always from the impulse Of love. Love
going upward to God and outward to
man will be the sole motive power Of
the life. This is the highest state OF
man. the highest attainment of human
nature. and may very properly be
termed dstinctively the heavenly or
celestial life.
There are, then. three distinct re-
gions of life in us. The complete man
Is n three storcd being. Consequently
there must hc corresponding three
foldncSS in all our spiritual expert
k,,I ,, t. l. 1,nt
Is pictured in these three typical tempt.
atoms of our Lord. The first is n type
Of the temptations that belong to the
lower or natural degree Of the mind,
the second to spiritual and the third
to the celestial or heavenly.
The first temptation is pictured as an
appeal to a physical appetite. After
the forty days and nights of fasting
Jesus was hungry and there was moth
ing to satisfy His hunger. and 1t is
suggested by the tempter that He con-
vert into lOaveS of bread some of the
stones that covered the ground.
This physical picture has very evil
IDENTIFY a spiritual meaning, which
deals. not with the mere body and its
cravings. but with the essential man
and his cravings and requirements. 1t
deals with the most universal fact Of
human nature. inch is hunger. From
the merely material activities Of his
physical body up to the highest activ-
ity of his spiritual nature man is, in a
sense, mere bundle of hungcrs. And
this is true because he is merely re-
cipient; and every mnuteSt vesicle Of
both body and soul is a mouth clamor-
, ing to be fed. But it is only a small
part of this universal hunger that we
are conscious Of AS in the body some
of the more general organs make us
conscious of their needs when they are
not supplied, while the needs Of the
numberless smaller organs and veSicles
are met by physical processes that we
are wholly unconscious of, so Of the
universal hunger OF the spirit only a
small part ever falls within our con-
seriousness. And this is SO because the
Lord requires of us only so much as
He must require of us to make us
images and likenesses of I'Imself. 10
be that it is Necessary that we should
contribute to our life a certain measure
of activity and effort and cooperation
and rcciprocation. And to secure that
some of the more external hungers OF
the body and of the mind appeal to
us strongly enough to prompt us to
such action as is necessary to satisfy
them.
But in our present condition all the
hungers of our natural life are more OF
less perverted hungers, which seek fol
perverted and unhealthy satisfactions
And this we begin to recognize rs soor
as we begin to see what the true life
Of man is. The first evils the trutl
reveals to us are the indulgences OF
wrong appetites, and passions, ant
cravings, and the first task the trutl
imposes on us is to refuse to these
wrong hungers or cravings the salts
faction they demand.
This reputation of these cravings