Experimental Preaching. 6

It is just as requisite for the preacher to make a study of the human heart, as to be assiduous in the reading of books, otherwise he will not know how to speak a word in season to him who is weary.

To know what our spiritual state really is, and what our practical acquaintance with Christ actually amounts to—is most desirable and profitable, for it arms us against our spiritual enemies, puts a stop to doubting, and causes us to glory in the Lord. But to describe clearly and declare fully the influences and operations of the Spirit within us, as they truly are, is a very difficult task. It is much easier to preach the doctrine of grace, than to describe the effects of it when applied to the heart by God. It is to those portions of the Word which treat most directly and largely with the exercises of the heart, that the preacher should turn, both for guidance and material. Much in the Book of Job and in the Lamentations will afford help; but it is in the Psalms more particularly that the Spirit has recorded the varied breathings and traced out the diverse experiences of "the living in Jerusalem."

True Christian experience may be defined as the teaching of God in the soul, an inward acquaintance with Divine things. It is a feeling sense of their reality, in contrast from a mere notional and theoretical knowledge of them, so that we know them not "in word only—but also in power, and in the Holy Spirit, and in much assurance" (1 Thess. 1:5). It is the Spirit's application of the Truth to the soul—so that what is written in the Word, is now inscribed on the heart. This supplies demonstration of what before was intangible and unreal, the Divine verities have become known realities. The soul can now say of God, "I have heard of You by the hearing of the ear—but now my eye sees You!" (Job 42:5). He knows that God is holy, for he has been made painfully conscious of the exceeding sinfulness of sin; he knows that "the wrath of God is revealed from Heaven against all ungodliness and unrighteousness" (Romans 1:18), for he has felt the same, scorching his own conscience. He knows that He is "the God of all grace," for he has "tasted that the Lord is gracious" (1 Peter 2:3).

Christian experience is the teaching of God in the soul—and the effects which this produces. Those effects may be, broadly, summed up in two words—pain and pleasure, sorrow and gladness, mourning and rejoicing. The natural world illustrates the spiritual world—as there is a continual alternation between spring and autumn, summer and winter—so there is, in the history of the soul. He who gives rain and sunshine, also sends droughts and biting frosts; likewise does He grant fresh supplies of grace—and then withhold the same; and also sends grievous afflictions and sore tribulations. Herein is His high sovereignty conspicuously displayed; as there are some lands which enjoy far more sunshine than others—so some of His elect experience more of joy than sorrow. And as there are parts of the earth where there is far more cold than heat, so there are some of God's children who are called on to suffer more of adversity—both inward and outward—than of prosperity. Unless this is clearly recognized, we shall be without the principle key which unlocks the profoundest mysteries of life.

But while there is great diversity in the lot of different Christians, there is an underlying unity. In incidentals there is infinite variety—but infundamentals there is a real agreement. This may be illustrated by the analogy furnished from the members and groups of the human family. What differences of form, feature, and complexion, distinguishes individuals one from another! Where, out of all mankind, can we find two persons precisely alike? Nevertheless, how much greater is their resemblance than their dissimilarity.

Take any man, black or white, red or yellow, and then place him by the side of a horse or cow—and it at once appears that an impassable gulf separates the lowest man from the highest animal. Yet of any two men, taken at random from the remotest nationalities, and their greatest contrast is but as nothing when compared to their general resemblance. The differences are but superficial and on the surface.

Let us now apply the above illustration to the spiritual family of God. Here too there are many variations—yet an underlying oneness; differences of species—yet but a single genus.

Each of the twelve tribes of Israel had its distinctive individuality—yet they formed a single nation. Peter was quite different from Nathanael, and Thomas from John—yet they were equally dear to Christ and equally gave proof they belonged to Him. The differences are patent because they lie on the surface, as freckles and wrinkles are seen on the face; whereas bones and muscles, arteries and nerves—the real stamina of the body—are unseen.

Some believers have more faith than others, some more courage, some more gentleness. Some believers have a lighter burden to carry. Allowance must be made for temperament, heredity, environment, privileges, etc.; yet notwithstanding, all have the same cast of spiritual features, speak the same language, evidence the same stock, and stand out as distinct from the unregenerate, as men differ from beasts.

"We must not make the experience of others, in all respects—a rule to ourselves; nor our own a rule to others; yet these are common mistakes. Though all are exercised at times—yet some pass through the voyage of life much more smoothly than others" (John Newton). Excellent counsel is contained in those words, and some of God's dear children would be spared many a heartache, if they would but heed it. There are some who know the very hour and place where they were first converted—but there are others who cannot even single out the year when their hearts were first really turned to the Lord, and because they cannot—they grieve, and doubt the reality of their conversion. This is very silly, for God does not deal with all of His people in the manner he dealt with the dying thief and Saul of Tarsus. Moreover, the genuineness of conversion is not to be determined by its suddenness or drastic character—but rather by its lasting effects and fruits.

"The wind blows where it wills . . . . so is everyone that is born of the Spirit" (John 3:8). The figure which Christ there employed is very suggestive. Sometimes the wind blows so softly it is almost imperceptible; at other times it comes with hurricane velocity and power. It is so in connection with the new birth. In some cases there is long travail and much hard labor, in others the deliverance is speedy and easy. There is no uniformity in the natural realm; nor is there in the spiritual. If "order" is Heaven's first law, endless variety and diversity is surely its second.

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