PUBLISHED BY THE
AMERICAN TRACT SOCIETY,
150 NASSAU-STREET, NEW YORK.
It is a striking characteristic of the life of Brainerd, from the time of his entering on the study of Theology till his death, that he daily “walked with God,” or mourned the absence of the light of his countenance. President Edwards has endeavored to exhibit the state of his mind each day, as described in his diary. In this edition, many passages thus inserted by Edwards, especially such as much resembled those preceding or following, have been omitted.
CONTENTS
| Page. | |
| President Edwards’ Preface | [5] |
| Chap I.—From his birth to the time when he began to study for the ministry—containing his own narrative of his conversion, his connection with Yale College and the grounds of his expulsion | [9] |
| Chap. II.—From about the time when he began the study of theology, till he was licensed to preach | [32] |
| Chap. III.—From his being licensed to preach, till he was commissioned as a missionary | [45] |
| Chap. IV.—From his appointment as a missionary, to his commencing his mission among the Indians at Kaunaumeek, in New-York | [52] |
| Chap. V.—His labors for nearly a year at Kaunaumeek—temporal deprivations and sufferings—establishes a school—confession offered to the Faculty of Yale College—days of fasting—methods of instructing the Indians—visit to New-Jersey and Connecticut—commencement of labor among the Indians at the Forks of Delaware—ordination | [61] |
| Chap. VI.—Labors for the Indians at and near the Forks of Delaware—idolatrous feast and dance—journey through the wilderness to Opeholhaupung, on the Susquehanna—erects a cottage at the Forks of Delaware—some evidences of a work of the Spirit among the Indians—journey to New-England, to obtain funds to support a colleague—visit to the Indians on the Susquehanna—journey to Crossweeksung, in New-Jersey | [95] |
| Chap. VII.—Being Part I. of his public Journal of “the Rise and Progress of a remarkable Work of Grace among the Indians in New-Jersey and Pennsylvania; kept by order of the Society in Scotland for propagating Christian Knowledge”—commencement of his labors at Crossweeksung—renewal of labor at the Forks of Delaware—conversion of his interpreter—return to Crossweeksung—outpouring of the Spirit—visit to the Forks of Delaware and the Susquehanna—a powaw—a conjurer—renewal of labor at Crossweeksung—remarks on the work of divine grace | [132] |
| Chap. VIII.—Being Part II. of his public Journal of “the Continuance and Progress of a Remarkable Work of Grace among the Indians in New-Jersey and Pennsylvania; kept by order of the Society in Scotland for propagating Christian Knowledge”—renewal of labor at Crossweeksung—outpouring of the Spirit—remarkable case—signal displays of divine power—a convert—a number of Christian Indians accompany him to the Forks of Delaware—striking conversion at Crossweeksung—day of fasting—Lord’s supper—conversion of a conjurer—general remarks on the preceding narrative | [194] |
| Chap. IX.—From the close of his public Journal, June 19, 1746, to his death, October 9, 1747—continuance of labor at Crossweeksung and Cranberry—journey with six Christian Indians to the Susquehanna, and labors there—return to Crossweeksung—compelled by prostration of health to leave the Indians—confinement by sickness at Elizabethtown—farewell visit to the Indians—his brother John succeeds him as a missionary—arrival among his friends in Connecticut—visit to President Edwards, in Northampton—journey to Boston, where he is brought near to death—usefulness in Boston—return to Northampton—triumphs of grace in his last sickness—death | [278] |
| Chap. X.—Reflections on the preceding memoir | [345] |
FROM
PRESIDENT EDWARDS’ PREFACE.
There is one thing, easily discernible in the life of Brainerd, which by many may be considered an objection to the extraordinary evidences of his religion and devotion, viz. that he was, by his constitution and natural temper, so prone to melancholy and dejection of Spirit. There are some who think that all religion is a melancholy thing; and that what is called Christian experience is little else beside melancholy, disturbing the brain, and exciting enthusiastic imaginations. But that Brainerd’s temper or constitution inclined him to despondency, is no just ground for supposing that his extraordinary devotion was only the fruit of a warm imagination. Notwithstanding this inclination to despondency, he was evidently one of those who usually are the farthest from a teeming imagination; being of a penetrating genius, of clear thought, of close reasoning, and a very exact judgment; as was apparent to all who knew him. As he had a great insight into human nature, and was very discerning and judicious in general; so he excelled in his judgment and knowledge in divinity, but especially in experimental religion. He most accurately distinguished between real, solid piety, and enthusiasm; between those affections that are rational and scriptural, having their foundation in light and judgment, and those that are founded in whimsical conceits, strong impressions on the imagination, and vehement emotions of the animal spirits. He was exceedingly sensible of men’s exposure to these things; how extensively they had prevailed, and what multitudes had been deceived by them; of their pernicious consequences, and the fearful mischief they had done in the Christian world. He had no confidence in such a religion, and was abundant in bearing testimony against it, living[it, living] and dying; and was quick to discern when any thing of that nature arose, though in its first buddings, and appearing under the most fair and plausible disguises. He had a talent, which I scarcely ever knew equalled, for describing the various workings of this imaginary enthusiastic religion, evincing its falseness and vanity, and demonstrating the great difference between this and true spiritual devotion.
His judiciousness did not only appear in distinguishing among the experiences of others, but also among the various exercises of his own mind; particularly in discerning what within himself was to be laid to the score of melancholy; in which he exceeded all melancholy persons that ever I was acquainted with. This was doubtless owing to a peculiar strength in his judgment; for it is a rare thing indeed, that persons under the influence of melancholy are sensible of their own disease, and convinced that such things are to be ascribed to it, as are its genuine operations and fruits. Brainerd did not obtain that degree of skill at once, but gradually; as the reader may discern by the following account of his life. In the former part of his religious course, he imputed much of that kind of gloominess of mind to spiritual desertion, which in the latter part of his life he was abundantly sensible was owing to the disease of melancholy; accordingly he often expressly speaks of it in his diary, as arising from this cause. He often in conversation spoke of the difference between melancholy and godly sorrow; between true humiliation and spiritual desertion; and the great danger of mistaking the one for the other, and the very hurtful nature of melancholy; discoursing with great judgment upon it, and doubtless much more judiciously for what he knew by his own experience.
Another imperfection in Brainerd, which may be observed in the following account of his life, was his being excessive in his labors; not taking due care to proportion his fatigues to his strength. Indeed, the seeming calls of Providence were very often such as made it extremely difficult for him to avoid laboring beyond his strength; yea, his circumstances, and the business of his mission among the Indians, were such, that great fatigues and hardships were altogether inevitable. However, he was finally convinced that he had erred in this matter, and that he ought to have taken more thorough care, and been more resolute to withstand temptations to such degrees of labor as injured his health; and accordingly he warned his brother, who succeeded him in his mission, to be careful to avoid this error.