Since the 300th anniversary of the birth of Jonathan Edwards in 2003, several important new books and studies of the life and thought of Edwards have appeared. These have looked at various aspects of Edwards’ influence and legacy, and have certainly succeeded in raising the profile of a theological giant, described by James Packer as ‘the last of the Puritans’.

Edwards lived at a remarkable time, fulfilling a ministry that was greatly blessed by the Holy Spirit. Sometimes he had to weave a careful, biblical way through the zealous (and often excessive) supporters of the revivals, with all their attendant phenomena, and the negative (but often justifiable) critics of these movements.

The result was that – almost unwittingly - Edwards became a theologian of the Holy Spirit, leaving us some careful, biblical, judicious teachings about who the Holy Spirit is and what He does. In works like The Distinguishing Marks of a work of the Spirit of God (1741) and The Religious Affections (1746), he weaves a rich tapestry of doctrine and practice, always reminding us that the Holy Spirit is both in Scripture and in the believer. That means, among other things, that what he does in the one he does not contradict in the other.

The practical effect of that was to bring his people back to the Bible, and make that the benchmark by which they could assess and examine their spiritual experience. At the same time, he argued, the work of the Spirit is one which produces love for the Bible, and longing for the God of the Bible.

Edwards reckoned that often our problem is that we fail to distinguish between ordinary and extraordinary aspects of the work of the Holy Spirit. Revival is not the norm, so cannot become the benchmark; nor is it different in kind to the ongoing work of the Holy Spirit in human life.

Michael Haykin is a careful student of Edwards, and a clear thinker and writer. He has done us a great service in this book, in which he sets Edwards in his historical context before looking at the legacy he has left on the teaching of the Bible concerning the Holy Spirit.

He shows the importance of the transatlantic connections between Edwards and other British ministers – Edwards, of course, lived before the Declaration of Independence, so I like to claim him as one of ours! – especially his relationship with George Whitefield and some of the Scottish brethren. He sets the writings in context, and draws on the insights of Edwards’ wife, Sarah, and his emphasis on the importance of prayer.

This book makes a very important academic contribution, but it is not a heavy academic volume. It is pitched at a very important level and will make Edwards both attractive and accessible as a spiritual theologian, and a theologian of the Spirit. We – the modern descendants of Edwards – have much to learn from our past.

Michael Haykin is Principal of Toronto Baptist Seminary, Canada.