The first tract I have seen, wrote expresly on this head, is remarkably intitled,
“The operations of the Holy Spirit imperceptible, and how men may know, when they are under the guidance and influence of the Spirit.”
You begin, “As we have some among us who pretend, to a more than ordinary guidance by the Spirit—(indeed I do not: I pretend to no other guidance, than is ordinarily given to all Christians) it may not be improper to discourse, on the operation of God’s Holy Spirit.”——
“To this end be thou pleased, O gracious fountain of truth, to assist me with thy heavenly direction in speaking of thee.”
Alas, Sir, what need have you to speak any more? You have already granted all I desire, viz. That “we may all now enjoy, and know that we do enjoy, the heavenly direction of God’s Spirit.”
However, you go on, and observe that the extraordinary gifts of the Holy Ghost, were granted to the first Christians only, but his ordinary graces to all Christians in all ages: Both which you then attempt to enumerate: Only suspending your discourse a little, when “some conceited enthusiasts” come in your way.
2. You next enquire, “After what manner these graces are raised in our souls?” And answer, “How to distinguish these heavenly motions, from the natural operations of our minds, we have no light to discover. The scriptures—declaring that the operations of the Holy Spirit, are not subject to any sensible feelings or perceptions. For what communication can there be between feelings, which are properties peculiar to matter, and the suggestions of the Spirit?——All reasonable Christians believe, that he works his graces in us in an imperceptible manner; and that there is no sensible difference between his and the natural operations of our minds.”
I conceive this to be the strength of your cause. To support that conclusion, that the operations of the Spirit are imperceptible, you here alledge, 1. “That all reasonable Christians believe this.” So you say. But I want proof. 2. “That there can be no communications (I fear, you mistook the word) between the suggestions of the Spirit, and feelings which are properties peculiar to matter.” How! Are the feelings now in question, properties peculiar to matter? The feeling of peace, joy, love? Or any feelings at all? I can no more understand the philosophy than the divinity of this. 3. “That the scriptures declare, the operations of the Spirit are not subject to any sensible feelings.” You are here disproving, as you suppose, a proposition of mine. But are you sure you understand it? By feeling, I mean, being inwardly conscious of. By the operations of the Spirit, I do not mean the manner in which he operates, but the graces which he operates in a Christian. Now be pleased to produce those Scriptures which declare, “That a Christian cannot feel or perceive these operations.”
3. Are you not convinced, Sir, that you have laid to my charge things which I know not? I do not gravely tell you (as much an enthusiast as you over and over affirm me to be) “That I sensibly feel (in your sense) the motions of the Holy Spirit.” Much less do I “make this, any more than convulsions, agonies, howlings, roarings, and violent contorsions of the body,” either “Certain signs of mens being in a state of salvation,” or “necessary in order thereunto.” You might with equal justice and truth inform the world, and the worshipful the magistrates of Newcastle, that I make seeing the wind, or feeling the light, necessary to salvation.
Neither do I “confound the extraordinary with the ordinary operations of the Spirit.” And as to your last enquiry, “What is the best proof of our being led by the Spirit?” I have no exception to that just and scriptural answer, which you yourself have given, “A thorough change and renovation of mind and heart, and the leading a new and holy life.”