expressions of an original mind, working in traditional material, indeed, but animating and so refashioning it with the unique form of a great personality, they have also the value of literature.
Largely to the union of the intellectual and emotional elements mentioned—the definiteness of the message, the logical unity of the thought, the singleness and sincerity of the aim, the intensity of the conviction, the thorough knowledge of Scripture, the profound acquaintance, through personal experience, of the religious movings of the human heart—must be attributed, in connection with the state of religious thought and feeling of the time and the respect aroused by the character of the preacher, the power which he exercised on his contemporaries. Of his manner of preaching we have from his pupil, Hopkins, the following authentic testimony. “His appearance in the desk was with a good grace, and his delivery easy, natural and very solemn. He had not a strong, loud voice, but appeared with such gravity and solemnity, and spake with such distinctness, clearness and precision, his words were so full of ideas, set in such a plain and striking light, that few speakers have been so able to demand the attention of an audience as he. His words often discovered a great degree of inward fervor, without much noise or external emotion, and fell with great weight on the minds of his hearers. He made but little motion of his head or hands in the desk, but spake as to discover the motion of his own heart, which tended in the most natural and effectual manner to move and affect others.
“As he wrote his sermons out at large for many years, and always wrote a considerable part of most of his public discourses, so he carried his notes into the desk with him, and read the most that he wrote; yet he was not so confined to his notes, when he wrote at large, but that, if some thoughts were suggested, while he was speaking, which did not occur when writing, and appeared to him pertinent and striking, he would deliver them; and that with as great propriety, and oftener with greater pathos, and attended with a more sensible good effect on his hearers, than all he had wrote.”[13]
The sermons in the present volume have been selected as representative of Edwards the preacher rather than of Edwards the theologian. Any such collection must include at least the following four: the sermon on Man’s Dependence, the sermon on Spiritual Light, the Enfield Sermon and the Farewell Sermon. These are classic. Moreover, they represent Edwards in four of his most distinguishing aspects: as the powerful champion of a theology resting ultimately on the principle of a transcendent, righteous, sovereign Will; as the equally convinced advocate of the mystical principle of an immediate, intuitive apprehension, through supernatural illumination, of divine truth; as the flaming revivalist, with pitiless logic and terrible realism of description, arousing, startling, overwhelming the sinner with the sense of impending doom; finally, as the rejected minister appealing, without rancor or bitterness, from the judgment of this world to the judgment of an infallible tribunal and displaying what must ever make him more interesting, more precious as a heritage to the Church and the world, than any of his opinions or his works, the dignity and repose, the patience, strength and depth of a great character, perfected through suffering and apparent defeat, in what was virtually the Apologia of his ministerial life. These sermons alone would suffice to justify Edwards’s reputation as the foremost preacher of his age. Still, they cannot, of course, be taken as adequately representing the whole range and power of his discourses. In particular, the Enfield sermon, which has loomed so large in the popular imagination of Jonathan Edwards, and which, in fact, is but one—to be sure, the most extreme—of a number of the same type, cannot be taken as fairly representative even of Edwards’s revival sermons. There has, therefore, been added, in this reference, a revival sermon of another type, the sermon on Ruth’s Resolution. This sermon was chosen, not because it is better than some others, but because, while being an excellent sermon of its kind, it is also brief, and so better adapted to the scope of this volume. There has been further added, as representing a type distinctly different from any of the others, the funeral sermon entitled A Strong Rod Broken and Withered, which is certainly one of the noblest, in thought and expression, of Edwards’s discourses, and which is probably unique among his writings as dealing with the subject of civil government and the management of affairs. Had space permitted, the picture of the Christian statesman in this sermon might have been matched by the picture of the Christian minister in one of the ordination sermons; but the omission is the less serious since the conception is so largely realized in Edwards himself.
The above six sermons were selected independently of the fact that they are among the ten published by their author; but this circumstance confirms the choice and, moreover, serves to authenticate the text. Edwards has suffered not a little at the hands of his editors, particularly Dwight, who seems to have been possessed by the idea that his author would appear to better advantage in a style and language more elegant and refined. “Don’t do as Orpah did,” pleads Edwards in the Ruth sermon; “Do not as Orpah did,” is the feeble refinement of his editor. But even the generally accurate Worcester or First American Edition (1809) is not to be implicitly trusted; for instance, two whole pages are omitted at the end of the Enfield sermon, giving to that sermon a startling and bizarre close, wholly out of keeping with Edwards’s habitual manner. Later editions import other errors and, even while professing to follow the Worcester edition, sometimes, in fact, follow not that edition, but Dwight’s (e.g., in the Ruth sermon). The present text is based upon a careful comparison of the original editions, now very scarce, in the Boston Athenæum. The original expressions, ’tis, won’t, don’t, etc., as Edwards himself printed them, have been restored, a number of verbal errors in the later editions corrected and several omitted lines recovered, besides the long passage already mentioned, which is, however, in Dwight, at the end of the Enfield sermon. No attempt, however, has been made to give a facsimile reproduction of the first editions with all their printer’s errors, capricious spelling, antiquated punctuation and uncouth use of capitals and italics. These externalities could but distract the modern reader, while adding nothing essential to accuracy. In these respects, therefore, the more modern usage has been followed. The aim has simply been to give the exact words of the originals and to preserve their spirit, treating the sermons as sermons to be preached and not as essays to be read. Accordingly, while avoiding the extremes of the first editions, italics have been used where Edwards used them to mark divisions, or for special emphasis, somewhat more freely than would be customary now. This edition also follows his, and[Pg xxviii] the Biblical, use of ordinary type in personal pronouns referring to divine beings, the verbal reverence in the modern use of capitals being regarded as needless to enhance the real reverence of Edwards’s thought and possibly a little out of place. Added words are enclosed within square brackets.
Besides the six sermons mentioned, the present collection includes one, the interesting if not exactly great sermon on the Many Mansions, which has not before been published. A copy of this sermon made for the late Professor Edwards A. Park, of Andover, was kindly put at the disposal of the editor by his son, the Rev. Dr. William E. Park, of Gloversville, N.Y.; but it has also been carefully collated with the original manuscript. The editor has also examined the original manuscripts of all the other sermons in this volume, except that of the Farewell Sermon, which could not be discovered. These manuscripts are all in the collection of between eleven and twelve hundred of Edwards’s sermons now in the Yale University Library. Most of these manuscripts are written in an exceedingly minute hand, with many abbreviations and occasionally with insertions in shorthand, on sheets of paper about 3⅝ × 4⅛in. in size, stoutly stitched together. The facsimile of the first page of the sermon on Spiritual Light given in this volume opposite p. 21 is representative; a relatively small number are slightly larger. Of the particular manuscripts some account will be found in the notes. The handling and deciphering of these manuscripts give one a curious sense of intimacy with the working of Edwards’s brain and heart: one is with him in his workshop and sees, as it were, the very thing in the making. One seems to feel the intensity of the excitement as, with his audience present in imagination, and with keen delight in the activity of literary creation, he works out his theme. One observes how alternative forms of expression, alternative lines of development, suggest themselves, and how now whole paragraphs, whole pages are struck off at white heat, while now, oftenest towards the end, the barest outlines are jotted down, to be filled out in delivery. But the manuscripts of the sermons which
