1. The fact, then, of this presence has been established and its
nature explained. It is a real presence, a real union between the
soul and God the Holy Ghost. We have, however, a further point to
elucidate, the mode whereby this presence is effected. Now this is
twofold in so far as this presence of the Spirit affects the mind
and heart of man. First, then, we take the knowledge of God that
by this presence is generated in the soul. By natural knowledge we
can argue not only to the existence of God, but in some way also
to His nature. Not only do we know from the world which He has
made that He certainly must Himself have a true existence, but we
can even, gradually and carefully, though certainly with some
vagueness, argue to God's own divine attributes. His intelligence
is evident, His power, His wisdom, His beauty, His providence, His
care for created nature. The pagans merely from the world about
them painfully, and after many years and with much admixture of
error, could yet in the end have their beautiful thoughts about
God, and by some amazing instinct have stumbled upon truths which
Christianity came fully to establish. The writings of Plato and
Aristotle, of some Eastern teachers, of some of the Kings and
priests of Egypt, are evidences of the possibility of the natural
knowledge about God.
2. Faith, then, came as something over and above the possibilities
of nature, not merely as regards the contents, but also as regards
the kind of knowledge. Reason argues to God, and, therefore,
attains God indirectly. It is like getting an application by
letter from an unknown person and guessing his character from the
handwriting, the paper, the ink, the spelling, the style. Possibly
by this means a very fair estimate may be formed of his capacities
and his fitness for the position which we desire him to fill. But
faith implies a direct contact with the person who has written the
letter. Before us is spread what Longfellow has called "the
manuscript of God," and from it we argue to God's character. Then
faith comes and puts us straight into connection with God Himself.
Theological virtues are the names given to faith, hope, and
charity, because they all have God for their direct and proper
object. Faith then attains to the very substance of God. It is
indeed inadequate in so far as all human forms of thought can only
falteringly represent God as compared with the fullness that shall
be revealed hereafter, still for all that it gives us, not
indirect but direct knowledge of Him. I do not argue by faith to
what God is like from seeing His handiwork; but I know what He is
like from His descriptions of Himself.
3. Now the indwelling of the Spirit of God gives us a knowledge of
God even more wonderful than faith gives, for even faith has to be
content with God's descriptions of Himself. In faith I am indeed
listening to a Person Who is telling me all about Himself. He is
the very truth and all He says is commended to me by the most
solemn and certain of motives; but I am still very far from coming
absolutely into direct and absolute experience of God. That,
indeed, fully and absolutely, can be achieved only in Heaven. It
is only there in the beatific vision that the veils will be wholly
torn aside and there will be a face to face sight of God, no
longer by means of created, and therefore limited, ideas, but an
absolute possession of God Himself. Yet though absolutely I must
wait for Heaven before I can achieve this, it is none the less
true that I can begin it on earth by means of this indwelling of
the Spirit of God. This real presence of God in my soul can secure
for me what is called an experimental knowledge of God, such as
undoubtedly I do have. It is not only that I believe, but I know.
Not only have I been told about God, but, at least, in passing
glimpses, I have seen Him. We may almost say to the Church what
the men of Sichar said to the woman of Samaria, "We now believe,
not for thy saying, for we ourselves have heard and know" (John
4.42). "For the Spirit Himself giveth testimony to our spirit that
we are the sons of God" (Romans 8.16).