Experimental Preaching.

This subject is one of great practical importance and value, though sadly neglected by the modern pulpit. By "experimental preaching" we mean preaching which analyses, diagnoses, describes the strange and often bewildering experience of the Christian. As we have pointed out before, there is a real distinction to be drawn between Christian experience and the experience of the Christian. True Christian experience consists of a knowledge of Christ, communion with Him, conformity to Him. But the experience of a Christian grows out of the conflict of the two natures within—natures which are radically different in their character, tendency, and products. In consequence of that conflict, there is a ceaseless warfare going on within him, issuing in a series of defeats and victories, victories and defeats. These, in turn, produce joy and sorrow, doubtings and confidence, fears and peace; until often he knows not what to think or how to place himself.

Now it is one important and fundamental part of the office of God's minister, to trace out the workings of sin and the actings of grace in the believer's heart; to turn the light of Scripture upon the mysterious anomaly of what is daily taking place in the Christian's soul; to enable him to determine how far he is growing in grace or is backsliding from the Lord. It is his business to take the stumbling stones out of the way of Zion's travelers, to explain to them "the mystery of the Gospel," to define the grounds of true assurance, and to undermine a carnal confidence. It is an essential part of his task as preacher to trace out the work of the Spirit in the regenerate, and to show that He is a Spirit of "judgment" as well as consolation, a Spirit of "burning" (Isaiah 4:4) as well as building, that He wounds as well as heals.

The human soul possesses three principal faculties—the understanding, the affections, and the will; and the Word of God is addressed to each of them. Consequently the preaching of the Word comes under this general threefold classification: doctrinal preaching, experimental, and hortatory.

Doctrinal preaching expounds the great truths and facts which constitute the substance of Holy Writ, and has for its prime aim the instruction of the hearer, the enlightening of his mind.

Experimental preaching concerns the actual application of salvation to the individual and traces out the operations of the Spirit in the effectuation thereof, having for its main object the stirring of the affections.

Hortatory preaching deals with the requirements of God and the obligations of the hearer, takes up the exhortations and warnings of Scripture, calls to the discharge of duty, and is addressed principally to the will.

It is only as these three fundamental offices of the minister are adequately and wisely combined, that the pulpit has performed its proper functions.

Doctrinal preaching treats of the character of God, proclaims His attributes, extols His perfections. It deals with the nature of man, his accountability to God, his obligation to serve and glorify Him. It exalts the Law, and presses its requirement that we love the Lord God with all our hearts and our neighbor as ourselves. It is concerned with showing what sin is, its enormity, its workings, its consequences. It delineates God's wondrous salvation, and shows the grace from which it springs, the wisdom which contrived it, the holiness which required it, the love that secured it. It describes what the Church is, both universally and locally. It expounds the ordinances—their significance, their purpose, their value.

Experimental preaching deals with the actual experience of those upon whom and in whom God works. It begins with their natural estate, as those who were shaped in iniquity and conceived in sin. It shows how, as fallen creatures, we are sin's slaves and Satan's serfs. It describes the deceitfulness and desperate wickedness of the heart, its pride and self-righteousness. It treats of man's spiritual impotency, and the hypocrisy and uselessness of making this a ground of self-pity, and an excuse for slothfulness. It delineates the workings of the Spirit when He convicts of sin, and the effects this produces in the subject of it. It takes up the heart exercises of an awakened soul, and seeks to counsel, admonish, and comfort.

Hortatory preaching is concerned with the claims of God upon us, and how we should endeavor to meet the same. It bids us to remember the Creator in the days of our youth, and affirms that our chief end is to glorify Him. It bids us throw down the weapons of our warfare against Him, and seek reconciliation with Him. It calls upon us to repent of our sins, forsake our wicked ways, and sue for mercy through Christ. It emphasizes the various motives unto obedience. It describes the life which the Christian is required to live, and exhorts him to deny himself, take up his cross, and follow Christ. In short, it enforces the righteous demands of the Lord, and urges unto a compliance therewith.

Now it is in a due combination of these three distinct lines of preaching, that the best results are likely to ensue. Care needs to be exercised that the balance is properly maintained.

If there be a disproportionate dwelling on any one of these, souls are likely to be hindered, rather than helped. There needs to be variety in our mental and spiritual food, as much as there is in our material, and He who has graciously furnished the latter in Nature, has mercifully provided the former in His Word. If a person ate nothing but meat, his system would soon be clogged; if he confined himself to sweets, his stomach would quickly be soured. It is so spiritually. An excess of doctrinal preaching produces swelled heads; too much experimental induces morbidity; and nothing but hortatory issues in legality.

Alas, one of the most lamentable features of Christendom is the lopsidedness of present-day ministry. Where the Law is faithfully expounded, the Gospel is conspicuous by its absence; and where the Gospel is freely proclaimed, the Law is rigidly excluded.

Even when a more or less balanced doctrine is maintained, there is very little experimental preaching, yes, it is generally decried as harmful, as fostering doubts, as getting us occupied with ourselves instead of Christ. In those places where really helpful experimental preaching is to be heard, the hortatory note is never raised—promises are freely quoted—but the precepts are shelved, while exhorting the unregenerate to repent and believe in Christ is denounced as inculcating creature ability and as insulting to the Holy Spirit. In other quarters, one might hear little or nothing except our duties—becoming personal workers, giving to missions etc.—which is like whipping a horse that has had no food.

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