"To live with all my might, while I do live."
"Never to do anything, which, if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him."
"Never, henceforward, till I die, to act as if I were any way my own, but entirely and altogether God's."
He earnestly tried to keep these resolutions until the end. After a successful pastorate of twenty-three years at Northampton, the church dismissed him for no fault of his own.
Like Dante, he was driven into exile, and he went from Northampton to the frontier town of Stockbridge, where he remained for seven years as a missionary to the Indians. His wife and daughters did their utmost to add to the family income, and some contributions were sent him from Scotland, but he was so poor that he wrote his books on the backs of letters and on the blank margins cut from newspapers. His fame was not swallowed up in the wilderness. Princeton College called him to its presidency in 1757. He died in that office in 1758, after less than three months' service in his new position. His wife was still in Stockbridge when he passed away. "Tell her," he said to his daughter, "that the uncommon union which has so long subsisted between us has been of such a nature as I trust is spiritual, and therefore will continue forever." In September of the same year she came to lie beside him in the graveyard at Princeton.
In 1900, the church that had dismissed him one hundred and fifty years before placed on its walls a bronze tablet in his memory, with the noble inscription from Malachi ii., 6.
As a writer, Jonathan Edwards won fame in three fields. He is (1) America's greatest metaphysician, (2) her greatest theologian, and (3) a unique poetic interpreter of the universe as a manifestation of the divine love.
His best known metaphysical work is The Freedom of the Will (1754). The central point of this work is that the will is determined by the strongest motive, that it is "repugnant to reason that one act of the will should come into existence without a cause." He boldly says that God is free to do only what is right. Edwards emphasizes the higher freedom, gained through repeated acts of the right kind, until both the inclination and the power to do wrong disappear.
As a theologian, America has not yet produced his superior. His Treatise concerning the Religious Affections, his account of the Great Awakening, called Faithful Narrative of the Surprising Work of God, and Thoughts on the Revival, as well as his more distinctly technical theological works, show his ability in this field. Unfortunately, he did not rise superior to the Puritan custom of preaching about hell fire. He delivered on that subject a sermon which causes modern readers to shudder; but this, although the most often quoted, is the least typical of the man and his writings. Those in search of really typical statements of his theology will find them in such specimens as, "God and real existence is the same. God is and there is nothing else." He was a theological idealist, believing that all the varied phenomena of the universe are "constantly proceeding from God, as light from the sun." Such statements suggest Shelley's lines, which tell how
"… the one Spirit's plastic stress Sweeps through the dull dense world compelling there All new successions to the forms they wear."