Book Review

Jonathan Edwards: The Holy Spirit in Revival

Michael A. G. Haykin, Darlington, England/Webster, New York: Evangelical Press, 2005, 227 pp.

There does not appear to be any diminishing of interest in the life, ministry, and thought of Jonathan Edwards among evangelical scholars. Haykin, Principal of Toronto Baptist Seminary, sees this book as filling the void of “a compact book-length study of Edwards as a theologian of revival” (p. xiv). Haykin makes excellent use of Edwards’ primary writings to exposit the great early American theologian’s doctrine of the Holy Spirit in theology and practice.

Summary of content:

The book begins with a sketch of Edwards’ life and legacy. This is a very helpful biographical introduction for those less familiar with the great colonial theologian. Next Haykin examines Edwards’ view of the Holy Spirit in the treatise An Humble Attempt. He concludes that Edwards stressed the link between the atonement and the pouring out of the Spirit. So, “a central purpose” of “God’s atoning work in Christ is to purchase the Spirit” (p. 41). The Holy Spirit, thus, is not only “the chief agent in the application of the benefits secured by Christ’s redeeming work, but he is himself the chief benefit procured” (p. 41).

Next, Haykin examines Edwards’ view of the Holy Spirit in the Faithful Narrative, his account of the Northampton revival. Haykin concludes that “the most important pneumatological aspect” of the Faithful Narrative is the use of the phrase “the pouring out of the Spirit of God” (p. 50). Edwards saw the revival as an extraordinary experience, not a part of normative Christian activity. Haykin next focuses on Charity and Its Fruit, arguing that Edwards saw the greatest work of God as saving grace and not extraordinary spiritual experiences. Haykin argues that Edwards was a cessationist: “The communication of the Spirit to the church during the apostolic era involved the giving away of a variety of extraordinary gifts to believers of that day. Unlike the Spirit’s indwelling, however, these gifts were but temporary” (p. 69). Though Edwards’ postmillennial eschatology envisioned “a future golden age for the church within the realm of history,” including a rich outpouring of God’s Spirit, this “would not include a restoration of the extraordinary gifts” (pp. 71-72).

Haykin then offers a historical sketch of “the transatlantic evangelical revival” of the late seventeenth century (pp. 75-89). He especially notes “the disfigurement of this revival” by the spiritual “enthusiasm” of some (p. 84). As the chief example, he cites the excesses of James Davenport, whom revival opponent Charles Chauncey described as the “wildest Enthusiast I ever saw” (p. 86). Edwards, thus, had to answer both the “pious zealots” like Davenport and the critics like Chauncey (p. 89). Haykin then looks to Religious Affections for Edwards’ views on the qualities of authentic spirituality. The marks of this authentic spirituality are not to be found in what is “unusual and extraordinary” (p. 92) but in the following five traits: (1) a Christ-centered spirit; (2) a turning from sin; (3) a great regard for Scripture; (4) heartfelt assent to Christian truth; and (5) a humble love for God (pp. 97-100). Such views led Edwards to stress the centrality of Word-centered preaching ministry. Haykin then proceeds to discuss Edwards’ description of his wife Sarah Edwards’ spiritual experiences in Some Thoughts. What does one make of the descriptions of Sarah’s somewhat extraordinary spiritual experiences of 1742? Haykin notes the suggestion that Sarah experienced a “nervous breakdown” (p. 114). He warns against misinterpreting Edwards’ descriptions of his wife’s spiritual experiences. He stresses Edwards’ remark that her “joy was never attended ‘with the least appearance of any laughter of lightness of countenance,’” nor did her experiences lean “towards sinless perfection” (p. 117). Rather, her experiences “were proven genuine by her refusal to look for God in any other place but his divine Word” (p. 117).

Returning to Religious Affections, Haykin notes twelve signs of authentic “heart religion”: (1) understanding that genuine spirituality begins with God; (2) love of God merely for who God is; (3) love for God’s holiness; (4) a spiritually enlightened mind; (5) deep-seated conviction; (6) evangelical humility; (7) understanding that spirituality begins with conversion but does not bring immediate perfection; (8) a Christ-like character; (9) a tender heart, sensitive to what displeases God; (10) understanding of divine beauty; (11) a longing for more of God; and (12) visible fruit in Christian living and practice in the world (pp. 127-35).

In the closing chapter, Haykin presents Edwards’ views on prayer. In his theology of prayer, Edwards was most close to the Puritan tradition. For Edwards, prayer does not change God’s mind but “furthers the glorification of God,” placing those who pray “in the proper frame of mind and heart to receive answers to their requests. Prayer changes those who pray, preparing them to be the sort of people through whom God can work” (p. 139). The book concludes with three appendices: (1) a brief study of Edwards’ direction for judging individual spiritual experiences; (2) an essay on Edwards’ views on beauty; and (3) an essay on the spirituality of Edwards’ daughter, Esther Edwards Burr (pp. 153-77).

Closing Evaluation:

Though one might well paraphrase Ecclesiastes to say that “of the making of books on Edwards there is no end,” we can be thankful for this particular contribution by Haykin. His study is careful, thoughtful, and convincing. Haykin succeeds in presenting Edwards as “pre-eminently the theologian of Revival” (p. 1; in quoting Martin Lloyd-Jones). The practical importance of this book for the evangelical church is also quite clear. Haykin acknowledges that “the theological mantle of Edwards has often been disputed,” asking, “Who are his true heirs?” (p. 149). Indeed, Haykin argues for a cessationist perspective in Edwards contra those in charismatic circles who might justify their emphasis on extraordinary spiritual experiences as Edwardsian. According to Haykin, Edwards would not, for example, have supported “the Toronto Blessing” (p. 150). Nevertheless, the church has great need for learning from Edwards’ “Calvinistic Augustinian vision of revival” (p. 151).

Jeffrey T. Riddle
Pastor, Jefferson Park Baptist Church