In his latest book, Bruce Hindmarsh has sought to provide a new take on early evangelical identity, one rooted in the spirituality of the movement. Amid perennial discussions regarding politics, the extent of the law, and the best way to approach science from a position of faith, evangelical Christians are not known to be particularly shy about their beliefs. It is worth asking, however, what lessons might be learned on these topics from the earliest generation of evangelicals. The book's subtitle, “true religion in a modern world,” addresses Hindmarsh's key argument: that the evangelicals in the middle third of the eighteenth century were deeply influenced by both the intellectual developments of the early modern world and yet they also drew from deep wells of devotional piety as practiced by Christians throughout the centuries. The tension between these two worlds was, in a sense, part and parcel of early evangelical identity. Hindmarsh sets out to “take a deep sounding of the culture in which evangelical devotion first appeared” and argues that the subjects of devotion, culture, and ideas are best viewed together (4).

The case is argued through two distinct yet complementary sections. Chapters 1–3 establish the context by which both evangelicalism and modernity instigated a profound disruption upon the North Atlantic world. Evangelicals, according to Hindmarsh, were certainly captivated by modern developments, but their fascination with the devotional practices of past generations is a recurring theme. The first chapter focuses on George Whitefield, whose theology and spiritual practice was indicative of someone living in a tension between ancient and modern, law and Gospel, evangelical and Anglican. Hindmarsh highlights Whitefield's scrupulous note-keeping, which provides not only dates but specific times of the day during which the young preacher would read, pray, and write. Chapters 2 and 3 provide a wider cast of characters. Readers are first presented with an account of the ways in which evangelicalism reflected a transition to modern structures, from the practical developments of organizing large-scale outdoor meetings to the expectation of individuals to profess a conversion narrative when applying for church membership. Yet, amid these developments, chapter 3 argues that evangelical devotion was nevertheless rooted at its core in historic expressions of the Christian faith. For instance, this generation of evangelicals had a particular focus on producing affordable editions of classic works of theology.

In contrast with the first section's inward focus on evangelical spirituality and practice, the subsequent section addresses the development of evangelical perspectives on a wider range of topics. Chapters 4–8 deal with evangelical reactions and attitudes toward the rise of the sciences, nature, law, and art. These chapters reveal a variety of approaches through which evangelicals engaged with broader developments in the humanities and sciences. Yet, perhaps the most helpful element is that Hindmarsh carefully notes the ways in which an individual's ecclesiological background, location, or indeed their doctrine of salvation could influence their broader perspectives.

One of the key strengths of this book is Hindmarsh's extensive research. Whether sifting through the meticulously coded notes of Whitefield, a variety of art collections, or the broader historiography of the first modern generation, the author has clearly taken great care to frame his conclusions on solid ground. Further, while there is a good amount of space given to individuals like Whitefield, the Wesleys, and Jonathan Edwards—the “usual subjects” of early evangelical history—Hindmarsh has also included a variety of evangelicals who are not always front and center in these discussions. Thus, readers are reminded of the significant contributions of figures like John Newton and Augustus Toplady.

Hindmarsh provides a genuinely expansive and diverse account of evangelical intellectual life and engagement, filtered through the lens of spirituality. On the basis of this goal, readers are presented with many interesting case studies of Christian engagement with matters of science and law. These are often both informative and entertaining. For instance, Hindmarsh notes that Augustus Toplady was quite happy to compare Arminians with those who still believed that the sun rotated around the earth. John Wesley is perhaps mercifully better known for his preaching than his forays into medicine, in which he recommended tying slabs of raw beef to areas affected by gout. Beyond the entertaining anecdotes, however, the men and women of this generation are brought to life with great care. Thanks to Hindmarsh's prose, it is almost possible to picture Philip Doddridge in his ministry to prisoners, sending a student to try and find evidence to stay the execution of a convicted murderer named Bryan Connell. Unsuccessful at his attempt, Doddridge went with Connell to the gallows, and Connell's last words were to the minister, saying: “Every drop of my blood thanks you, for you have had compassion on every drop of it” (213). A living, engaged, and compassionate faith was the common denominator for early evangelicals across the North Atlantic world.

The Spirit of Early Evangelicalism is both deep in its investigation and yet diverse in its scope. It will likely already be on the bookshelves of those who are interested in the broader history of evangelical Christianity; however, given the quality of research and argument in its pages, anyone interested in the intellectual history of Christianity would read it to their benefit.