True religion is primary a matter of the heart, of holy affections. Of course, such affections often times will have an impact on the body. But not always. Furthermore, the body can be influenced and manifestations awakened and sustained by causes other than affections.

The division among Christian folk during the revival we know as the First Great Awakening (1734-35; 1740-42) often was due to their different understandings of the nature and significance of physical or bodily manifestations.

Many of the so-called Old Lights in Jonathan Edwards’s day insisted on the spurious nature of the so-called “revival” by pointing to the physical and emotional phenomena that were occurring. These manifestations, so they insisted, are proof that the Spirit is notin the “revival”. The Spirit does not operate in such ways and thus these phenomena demonstrate that the religious excitement is merely a work of the flesh or of disturbed souls or, worse still, the Devil.

The ironic thing is that today there are many who insist on precisely the opposite conclusion. They regard such physical and emotional manifestations to be almost certain proof that the Spirit is present and at work. In the absence of such phenomena they would likely conclude that the Spirit was also absent. Thus whatever means or instruments or methods or moods that might elicit these manifestations are deemed fitting and acceptable.

Edwards would disagree strongly with both of these opinions. True religion is not primarily a matter of the body or of physical manifestations. True religion is primary a matter of the heart, of holy affections. Of course, such affections often times will have an impact on the body. But not always. Furthermore, the body can be influenced and manifestations awakened and sustained by causes other than affections.

Edwards was quick to point out, therefore, that bodily and emotional manifestations, whether crying, shaking, shouting aloud, falling down, or entering into a trance, prove nothing at all. Might they be the result of some work of the Holy Spirit in the heart? Yes. Might they be the result of some work of the flesh? Yes. Do they prove anything regarding the presence or absence of the Spirit? No. Ought such manifestations to be encouraged and stimulated? No. Ought such manifestations to be permitted? Yes.

Is it possible to experience some tangible, sensible bodily effect and there be no spiritual affection present? Yes. Is it possible to experience genuine spiritual affection and there be no tangible, sensible bodily effect? Yes, but only rarely. Such is the close connection that God has forged between the material and immaterial dimensions of our being that some alteration in the latter “almost always” results in some agitation in the former.

So, what, then are the unmistakable signs of the presence and operation of the Holy Spirit? How might we know that what we are witnessing is a genuine move of God in heaven-sent revival?

In his magnificent volume, The Religious Affections, Edwards first identifies those phenomena or experiences that prove nothing with regard to the presence or absence of genuine affections. There are twelve of them. The page numbers are those from the Yale edition of Edwards’s treatise.

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