The doctrine of the immediate contact of God's Spirit with my spirit, without the medium of symbol or sacrament or absolving priest, does not rest upon one, two or three cardinal proof texts, but upon a wide variety of scriptural proofs, such as the communion of the Holy Spirit, the revelation of Christ within the soul, the knowledge of God, the strengthened form of the Greek epignosis
, clear, certain, thorough and perfect knowledge of Christ, a favorite term with both Paul and Peter, together with plerophoria
, full assurance, excluding all doubt. Count up the many times in John's first Epistle in which he says "we know," and add the stronger words, "ye all know," instead of "ye know all things" (I John ii. 20), found in the Revised Version margin and the text of Westcott and Hort, and our reader will see the broad basis on which this doctrine stands.
The direct witness of the Spirit is intermittent in most young Christians. Before the fulness of the Spirit is received there are only occasional gleams of light through the rifted clouds, followed by sunless intervals when doubts distract and harass the soul. The cry of such Christians when seeking the abiding witness, the indwelling Comforter, is voiced by Charles Wesley, who alone among all the versifiers of the eighteenth century gave due prominence to the Holy Spirit; "the author," says James Montgomery, "of a great number of the best hymns in the English or any other language." The superiority of the permanent to the transient witness of the Spirit is thus finely expressed:
"O that the Comforter would Come!
Nor visit as a transient guest,
But fix in me His constant home,
And take possession of my breast,
And make my soul His loved abode,
The temple of indwelling God."
This alternation of experience from sunshine to shadow affords occasion for the temptation to cast away our confidence in Christ and to abandon His service. Many yield to this suggestion of Satan and go back to the world instead of climbing to altitudes above the clouds. Some are told by stationary and retrograde Christians that they will never be so happy as they were when they first entered the kingdom of God. This dismal outlook upon the future intensifies the temptation with which they are wrestling. Hence It is not surprising that not a few young converts turn away from Jesus and walk no more with Him. They should have been told that in the normal Christian experience "it is better farther on." It is to be regretted that there are so few normal Christians who are at hand to give the discouraged convert this word of good cheer.
Many professors of faith in Christ are living on so low a level amid the miasmas and fogs that they never have even a glimpse of the sunny spiritual uplands,
"Where dwells the Lord our Righteousness,
And keeps His own in perfect peace
And everlasting rest."
— The Gospel of the Comforter Chapter 16.