itself must be undergone.  The Holy Ghost Himself after He has been bestowed and received has to be experimented upon, and taken into this and that need, trial, cross, and care of life.  He is not sent to spare us our experiences, but to carry us through them.  And thus it is (to keep for a moment in sight of the highest illustration we have of this law of experience), thus it is, I say, that the apostle has it in his Epistle to the Hebrews that though Christ Himself were a Son, yet learned He obedience by the things that He suffered.  And being by experience made perfect He then went on to do such and such things for us.  Why, for instance, for one thing, why do you think was our Lord able to speak with such extraordinary point, impressiveness, and assurance about prayer; about the absolute necessity and certainty of secret, importunate, persevering prayer having, sooner or later, in one shape or other, and in the best possible shape, its answer?  Why but because of His own experience?  Why but because His own closet, hilltop, all-night, and up-before-the-day prayers had all been at last heard and better heard than He had been able to ask?  We can quite well read between the lines in all our Lord’s parables and in all the passages of His sermons about prayer.  The unmistakable traces of otherwise untold enterprises and successes, agonies and victories of prayer, are to be seen in every such sermon of His.  And so, in like manner, in all that He says to His disciples about the sweetness of submission, resignation, and self-denial, as also about the nourishment for His soul that He got out of every hard act of obedience,—­and so on.  There is running through all our Lord’s doctrinal and homiletical teaching that note of reality and of certitude that can only come to any teaching out of the long and deep and intense experience of the teacher.  And as the Master was, so are all His ministers.  When I read, for instance, what William Law says about the heart-searching and heart-cleansing efficacy of intercessory prayer in the case of him who continues all his life so to pray, and carries such prayer through all the experiences and all the relationships of life, I do not need you to tell me where that great man of God made that great discovery.  I know that he made it in his own closet, and on his own knees, and in his own evil heart.  And so, also, when I come nearer home.  Whenever I hear a single unconventional, immediate, penetrating, overawing petition or confession in a minister’s pulpit prayer or in his family worship, I do not need to be told out of what prayer-book he took that.  I know without his telling me that my minister has been, all unknown to me till now, at that same school of prayer to which his Master was put in the days of His flesh, and out of which He brought the experiences that He afterwards put into the Friend at midnight, and the Importunate widow, as also into the Egg and the scorpion, the Bread and the stone, the Knocking and the opening, the Seeking and the finding.