Experimental Preaching. 10
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It is not only the workings of indwelling sin which occasion the honest-hearted believer so much distress—but also the feebleness of their graces—yes, as it often seems, the total absence of them. The weakness and fickleness of his faith occasions the true Christian much exercise of heart. He knows that God is worthy of his fullest confidence, that His Word is inerrant and His promises sure; and it is a painful trial to him—that he fails so sadly to trust Him more fully, and count upon His covenant faithfulness more constantly.
Herein his experience is quite different from that of the empty professor. That natural "faith," which stands only in the wisdom of men, knows no such fluctuations, ebbings and flowings, risings and sinkings, as those which characterize the faith which is of "the operation of God" (Col. 2:12). God is very jealous of His glory, and makes us realize that what He has given can only be exercised by His enabling. It is not within the Christian's power to call forth his faith into action—when he has a mind to. In this, as in all things, God keeps us entirely dependent upon Himself.
The all-important matter in connection with faith, is not the quantity—but the quality of it. An intellectual assent to the Divine Authorship and veracity of the Scriptures produces no spiritual fruits. A faith which is assured of the historicity of Christ, like it is of that of Augustus Caesar or Napoleon, is no evidence of regeneration. A faith which "could remove mountains and have not love" (1 Cor. 13:2) is worthless. It is because of this, that an honest heart is so deeply exercised as to whether or not his faith is the "faith of God's elect" (Titus 1:1), or whether it is merely a product of the flesh; and the very fact that he is so often conscious that he has no faith at all in exercise, causes him to think the worst of himself. At this point, too, he stands in real need of definite help from the pulpit. Then let him be informed that a mere assent to the letter of Truth never yet melted the soul into godly sorrow for sin. If any of our readers have a "faith" which is not dampened and chilled by the ragings of indwelling sin—they are welcome to it!
"Awaken, north wind—come, south wind. Blow on my garden, and spread the fragrance of its spices" (Song. 4:16). This prayer of the Church's plainly intimates the acknowledgment of her own helplessness. It is the believer supplicating the Spirit (under the emblem of the "wind," cf. John 3:18) for His awakening and reviving influences. He begs Him to operate upon his "garden," that is, his soul, in order that "spices" which are a figure of his spiritual graces, may flow forth. He realizes that only as the "north wind" blows, that is—the Spirit chills his lusts and nips his corruptions, only as He, in power, rebukes his faults and reproves his failings—that he will tread more softly before God. He realizes that only as the "south wind" blows, that is, as the Spirit breathes upon his soul and warms his graces, that faith, hope, love, patience, meekness, humility, will become active and fruitful.
"Lord, all my desire is before You; and my groaning is not hidden from You" (Psalm 38:9). "Desire" signifies the longing, yearning, panting of a renewed heart. That soul ardently wishes to be right with God, to have a heart that is cleansed from the love and filth of sin, to have a conscience void of offence toward God and man, to be conformed to the image of Christ, to be in complete subjection to Him, to be fruitful unto His praise. Ah, but such a "desire" is only very imperfectly realized in this life, and that causes disappointment and grief, hence the Psalmist added "and my groaningis not hid from You." There is the "groaning" which the wounds of sin occasion, the groanings from the ceaseless conflict between the flesh and spirit, the groanings caused by Satan's buffetings. And there is also the "groanings" over unrealized longings, unaccomplished ideals, unsatisfied attainments.
Ah, my reader, it is one thing to read in Scripture "The desire to do what is good is with me—but there is no ability to do it" (Romans 7:18), and quite another to have a personal corroboration of the same. But that is how God teaches His people, giving them an experimental acquaintance with the Truth, that they may "set to their seal that He is true." It is one thing to receive as an "article of faith" that not only the unregenerate—but the regenerate also, are, in themselves, impotent unto holiness—but it is quite another to discover from painful experience—as poor Peter did—that "the spirit indeed is willing—but the flesh is weak" (Matt. 26:41). It is then that we pray in earnest, "Quicken us, and we will call upon Your name" (Psalm 80:18); "Draw me—and I will run after You" (Song. 1:4).
Do you, my reader, find your experience to be a bundle of contradictions—one day heartily thanking God for His mercies, the next day wickedly abusing them? one day fondly cherishing the hope that you have a little spiritual life, the next quite sure that you have none at all? If so, you know something of what it is to be "emptied from vessel to vessel" (Jer. 48:11). But if you do not, if on the contrary, your course is a smooth and easy one, your heart always light and cheerful, there is grave cause to conclude you belong to that class of whom it is said "because they have no changes, therefore they fear not God" (Psalm 55:19).
As we have previously pointed out, Christian experience alternates between pain and pleasure, sorrow and joy—pain arising from a sense of our sinfulness, from manifold temptations, and the hidings of God's face; pleasure from a sense of pardon, promises applied by the Spirit, communion with Christ. It is only by degrees that believers are "established," and even then that does not prevent them from being severely tried and grievously assaulted by their spiritual enemies.
Satan causes many to doubt Christ's willingness to save them, and if they receive a little encouragement from the Word, then he seeks to stir up afresh their corruptions, and renews their fears and doubtings. The most advanced Christian often experiences a sore conflict from his lusts; those who enjoy the most intimate communion with God are frequently attacked by Satan. If the Apostle Paul had to cry out "O wretched man that I am! who shall deliver me from the body of this death!" (Romans 7:24), we must not be surprised if we have cause to do the same. But observe, that his next words were "I thank God through Jesus Christ our Lord" (v. 25). Ah, we never value Christ more highly than after a season of acute soul distress, as we never prize Divine grace so much as when we have been afflicted by indwelling sin. It is a sense of pollution and filth—which moves us to turn again to the Fountain open for sin and for impurity.
Professing Christians are to be frequently exhorted to diligently examine the work of the Spirit in them, and compare the same with what is recorded of the saints in Scripture. Nor is there, as we have said before, any "legality" in this, for the work of the Spirit proceeds as truly from the everlasting Covenant of Grace—as did the work of Christ, and the discovery of His operations enables the believer to "set to his seal that God is true" (John 3:33). A lively interest in the things which concern our eternal welfare, a trembling at God's Word and being suitably affected thereby, hatred of sin, loathing of self, a childlike love for the Lord, are some of the evidences of God's work in the soul. Let it also be boldly affirmed that God exercises His high sovereignty even in the very degrees of grace granted us—if it is true that He endows His servants with talents, some more, some less—it is equally true that He bestows upon the rank and file of His people a different "measure" of His Spirit.
While the minister is to be much on his guard against building up the hope of empty professors, he must ever seek to encourage and comfort themourners in Zion, urging them to continue by "the pool" (the means of grace), waiting for the moving of the waters; assuring them that if they do, sooner or later there will be a breaking in of the light of God's countenance, dispelling the darkness of the mind and melting the hard heart.
Remind them of such a promise as, "For I will restore health unto you, and I will heal you of your wounds, says the Lord" (Jer. 30:17). Remind them of the case of Abraham "who against hope believed in hope" (Romans 4:18). Tell them that though they may have but feeble apprehensions of God'slove, nevertheless they can thank Him for His longsufferance to them.
Let us point out that doctrinal preaching also has its place and use in strengthening the experience of saints, and must never be pushed into the background. It is needful not only for instruction—but equally so for those who have knowledge of the Truth, "It is no trouble for me to write the same things to you again, and it is a safeguard for you" (Phil. 3:1). Our memories are very fickle; the impressions created by a sermon quickly pass away, so that there must be "line upon line, precept upon precept". Doctrine is the principal means used by the Spirit in feeding the soul, strengthening faith, fortifying against Satan.
Make Christ preeminent in all your sermons! Do you, my reader, know something of Joseph Hart's experience when he wrote "I often poured out, in transports of blissful astonishment, Lord, 'tis too much, 'tis too much, surely my soul was not worth so great a price!"
Finally, the Christian must be definitely warned against resting in his present attainments. Even though he now be rejoicing in the knowledge of sins forgiven. Press such a verse as "Then shall we know (have assurance), if we follow on to know the Lord" (Hosea 6:3), explaining its meaning, enforcing its duty. It is only little by little that the believer learns how to put on his armor and use spiritual weapons against his enemies. A regenerated soul longs to know more of the power of Christ's resurrection, for he so often feels sinking in the deadness of sin, and therefore those branches of Truth best calculated to quicken the heart, are also to be oft set before him.
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