The Penn's Grove record., 1909-07-30
THE PULPIT.
AN ELOQUENT SUNDAY SERMON BY
THE REV. SYDNEY H. cox.
Theme: What is 1t to Live?

of the Church of the Evangel,
preached on the special subject.
what is 1t to Live?" The text was
from Matthew 4:4: at is written
Man shall not live by bread alone,
but by every word that proceedeth
out of the mouth of God" Mr.. Cox
said:
1t is writtenl Where? In Deuter-
onomy, the second giving of the law,
the recapitulation of mans experience
with God, and his Interpretation
thereof. 1t Is declared that mans life
is something more than escape from
a wilderness of hunger to a land of
rich harvests.
The temptation of Jesus is the pro-
totype through which every per-
sonality must pass. This profound
fact of spiritual consciousness brings
man face to face with the elemental
questions of his being. What is our
life? Why are we tempted, and how?
What is sin, and how can we be free
from it? What is to be the end of
the battle, with its deep failures and
few successes? What does it mean to
live?
The answer of Jesus includes a
denial and an affirmation. He sets
forth ID the unity of life. His re-
ply to the tempter was surely unex-
peeted. He does not say, l am divine,
/ am unique, I am in a social sense
the Son of God. He speaks for the
az as it's representative and refers
to a fundamental law that man has
experienced, though rarely inter
preted. Man does not live by bread
alone. His living is something
than the lei to live. There is n
life. Only part of it depends on
bread. Bread, like the plow and the
soil, is but an agent, a tool. 1t pre-
serves the body, but the body also is
only a machine in which the person
who has life for a little while dwells.
The answer of Jesus does not define
life, but declares the source of its
fullest expression. "Your fathers did
eat mann in the wilderness, and are
dead. The bread that l will give, if
a nan eat, he shall live forever"
There is a distinetness of the life that
is purely physical, or Intellectual, OF
moral, or spiritual, but with the dis
tinctness there is also the impossible
lty of separation. The source of each,
and the unity of all, originate in God.
This, then, is the denial of ma
= 04dA QOO0A OI ivy W
alonel God has given to each phase
of life its need, and no lower nature
in US car supply the needs of the n
above it, though it may influence it
more or less. A bilious body may
cause a pessimistic philosophy, but it
could not be the sole cause. The
pugilist acquires a perfect physique,
without gaining an atom of intel
lnafTal fnrnn TnnrOl norannfINn or
spiritual desire. The skeptic may
inherit wealth without faith, and the
hypocrite may own libraries and art
galleries. These live-that is to say,
they exist; they eat, drink and are
merry, because the bread of the
world, the things of time and place
and of the present are theirs in alum
dance. But in the deeper, profound
er, timeless, -ageless sense of life, in
the vision of the true, the beautiful
and the good, do they live?
Jesus denies it. He affiTms the real
ity of the spiritual. All things proceed
out of the mouth of God. The soul
must receive life by an incarnation.
That is the representative miracle or
sign of the being. of Christ. God
must pass into our consciousness as
He had always been in that of Jesus,
dominating our nature, but only with
our voluntary acq~uiescence. What is
it to live? To have the force of the
life of God put in control of our hui
man forces at the command of u
own will, the higher controlling the
lower, and yet making more of the
lower. The spiritual, feeding on the
vision of God and then expanding the
moral, the intellectual, and the phys
ical, so that, for the whole man, lin
its disappear; time, death and the
grave are but temporary e~xpedients
and all his nature cries, Il live, yet
not I, Christ liVeth in me-" Thus life
eternal is something more, and some
thing different from life prolonged.
1t is a new quality of life, involving
the recognition of Gods share in the
making. 1t is God lifting mar into
the new spirit of being. Man lives
by the things that proceed out of the
mouth of Jehovah, said the Deuteron-
omist. He does. The words of God
are symbols of his %volition, whether
his will reveals a new harvest, a new
idea, a new duty, or a me- sacrifice.
The spiritual man greets either OF
these words of God by giving them
their hottest expression because now
he livesi He lives in growing har-
mony with the perceived will of his
eternal Father. He has a stronger
life than the pugilist, because his
physical powers are only at the SER
vice of the worlds need. He is
mightier than the physical champion.
because his superb bodily endowment
cannot escape his spiritual ideals OF
service.
~ His mind towers above the skep-
tics. because, in spite of poverty or
bodily weakness, or many sorrows,
or grave problems Of truth, he has
the power to prevent these things
from obscuring his vision of a child's
simplicity, a woman's tenderness, a
mans courage, or those larger sue
cesses seen when races struggle W
through fearful toll to days of laugh
ter and powers a thousandfold
greater.
He sees that men have risen above
the level of their dead selves to
nobler living, and he finds that
neither money, nor land, nor power
nor luxuries have explained the
primal forces that have urged mar
On.
The eternal choice. And AWAY
that choice involves sacrifice. 1t die
for Jesus. 1t must for US. He de
sired nothing more eagerly than the
rapid conquest of His people by Hi:
ideals and mission. His triple tempta
ton suggests improper ways of Sc
curing it. His public ministry was
quickly filled with opportunities fol
gathering disciples, prestige and
power. Yet he denied Himself al
easy popularity, a legitimate pleasure
worldly wisdom and current methods
of SUCCESS, in order that absolutel.
all that He vas and did might b.
true and right and holy.
He refused the lower whenever
threatened to weaken the higher.
He made wine at Cana, He cookes
food for His own exhausted disciples
He attended public dinners, He par
Tfcspofod in tho normal social life n