To his brother John, then a student at Yale-College in New-Haven.
Kaunaumeek, April 30, 1743.
Dear Brother,
*I SHOULD tell you, “I long to see you,” but that my own experience has taught me, there is no happiness to be enjoyed in earthly friends, though ever so near and dear, or any other enjoyment that is not God himself. Therefore, if the God of all grace would be pleased graciously to afford us each his presence and grace, that we may perform the work, and endure the trials he calls us to, in a tiresome wilderness, till we arrive at our journey’s end; the distance at which we are held from each other at present, is a matter of no great moment.——But alas! the presence of God is what I want.——I live in the most lonely melancholy desert, about eighteen miles from Albany. I board with a poor Scotchman: his wife can talk scarce a word of English. My diet consists mostly of hasty-pudding, boiled corn, and bread baked in the ashes. My lodging is a little straw, laid upon some boards, a little way from the ground; for it is a log-room, without any floor, that I lodge in. My work is exceeding hard: I travel on foot a mile and half, the worst of way, almost daily, and back again; for I live so far from my Indians.——I have not seen an English person this month.——These and many other circumstances as uncomfortable, attend me; and my spiritual conflicts and distresses so far exceed all these that I scarce think of them. The Lord grant that I may be enabled “to endure hardness, as a good soldier of Jesus Christ!” As to my success here I cannot say much: the Indians seem generally well disposed towards me, and are mostly very attentive to my instructions: two or three are under some convictions; but there seems to be little of the special workings of the divine Spirit among them yet; which gives me many a heart-sinking hour. Sometimes I hope God has abundant blessings in store for them and me; but at other times I am so overwhelmed with distress, that I cannot see how his dealings with me are consistent with covenant love and faithfulness, and I say “surely his tender mercies are clean gone for ever.” But however, I see, I needed all this chastisement already: “it is good for me,” that I have endured these trials. Do not be discouraged by my distresses: I was under great distress, at Mr. Pomroys, when I saw you last; but “God has been with me of a truth,” since that. But let us always remember, that we must through much tribulation enter into God’s eternal kingdom. The righteous are scarcely saved: it is an infinite wonder, that we have hopes of being saved at all. For my part, I feel the most vile of any creature living; and I am sure, there is not such another existing on this side hell.——Now all you can do for me, is, to pray incessantly, that God would make me humble, holy, resigned, and heavenly minded, by all my trials.——“Be strong in the Lord, and in the power of his might.” Let us run, wrestle, and fight, that we may obtain the prize, and obtain that compleat happiness, to be “holy, as God is holy.” So wishing ♦and praying that you may advance in learning and grace, and be fit for special service for God, I remain
Your affectionate Brother,
David Brainerd.
To his Brother John, at Yale-college in New-Haven.
Kaunaumeek, December 27, 1743.
Dear Brother,
I LONG to see you, and know how you fare in your journey through the world of sorrow, where we are compassed about with “vanity, confusion, and vexation of spirit.” I am more weary of life than ever I was. The whole world appears to me like a vast empty space, ♦whence nothing desirable, or at least satisfactory, can possibly be derived, and long daily to die more and more to it; even though I obtain not that comfort from spiritual things which I earnestly desire. Worldly pleasures, such as flow from greatness, riches, honours, and sensual gratifications, are infinitely worse than none. May the Lord deliver us more and more from these vanities! I have spent most of the fall and winter in a very weak state of body; and sometimes under pressing inward trials, but “having obtained help from God, I continue to this day;” and am now something better in health. I find nothing more conducive to a life of Christianity, than a diligent and faithful improvement of precious time. Let us then faithfully perform that business, which is alloted us by divine Providence to the utmost of our bodily strength and mental vigour. Why should we sink with any particular trials, we are called to encounter in the world? Death and eternity are just before us; a few tossing billows more will waft us to the world of spirits, and we hope (through infinite grace) into endless pleasures. Let us then “run with patience the race that is set before us.” And Oh that we could depend more upon the living God, and less upon our own wisdom and strength! Dear brother, may the God of all grace comfort your heart, and succeed your studies, and make you an instrument of good to his people. This is the instant prayer of
Your affectionate Brother,
David Brainerd.
To his Brother Israel, at Haddam.
Kaunaumeek, January 21, 1743–4.
My dear Brother,
—THERE is but one thing, that deserves our highest care; and that is, that we may answer the great end, for which we were made, viz. to glorify that God, who has given us our beings and all our comforts, and do all the good we possibly can to our fellow-creatures: and verily life is not worth the having, if it be not employed for this noble end. Yet, alas, how little is this thought of? Most men love to live to themselves, without regard to the glory of God, or the good of their fellow creatures: they earnestly desire, and eagerly pursue the riches, honours, and pleasures of life, as if they really supposed that wealth, or greatness, or merriment, could make their immortal souls happy. But, alas, what false and delusive dreams are these! And how miserable will those ere long be, who are not awaked out of them, to see, that all their happiness consists in living to God, and becoming “holy, as he is holy!” Oh, may you never fall into the tempers and vanities, the sensuality and folly of the present world! You are left, as it were, alone in a wide world, to act for yourself; be sure then to remember, it is a world of temptation. You have no earthly parents to form your youth to piety, by their examples and seasonable counsels; let this excite you with great fervency to look up to the Father of mercies for assistance against all the vanities of the world. And if you would glorify God, and make your own soul happy in this and the coming world, observe these few directions; though not from a father, yet from a brother who is touched with a tender concern for your present and future happiness. And,
*First, Resolve upon, and daily endeavour to practise a life of seriousness. Think of the life of Christ; and when you can find that he was pleased with jesting, then you may indulge it in yourself.
Again, Be careful to make a good improvement of precious time. When you cease from labour, fill up your time in reading, meditation, and prayer: and while your hands are labouring, let your heart be employed, as much as possible in divine thoughts.
Further, Take heed that you faithfully perform the business you have to do in the world, from a regard to the command of God. We should always look upon ourselves as God’s servants, placed in God’s world to do his work; and accordingly labour faithfully for him; not with a design to grow rich and great, but to glorify God, and do all the good we possibly can.
*Again, Never expect happiness from the world. If you hope for happiness in the world, hope for it from God, and not from the world. Do not think you shall be more happy, if you live to such or such a state of life, if you live to be for yourself, to be settled in the world, or if you should gain an estate in it: but look upon it that you shall then be happy, when you can be constantly employed for God, and not for yourself; and desire to live in this world, only to do and suffer what God allots to you. When you can be of the spirit and temper of angels, who are willing to come down into this lower world, to perform what God commands them, though their desires are heavenly, and not set on earthly things, then you will be of that temper that you ought to have.
Once more, Never think that you can live to God by your own strength; but always look to, and rely on him for assistance, yea, for all strength and grace. There is no greater truth than this, that “we can do nothing of ourselves;” yet nothing but our own experience can effectually teach it to us. Indeed we are a long time in learning, that all our strength and salvation is in God. This is a life, that no unconverted man can live; yet it is a life that every godly soul is pressing after. Let it then be your great concern to devote yourself and your all to God.
I long to see you, that I may say much more to you than I now can, but I desire to commit you to the Father of mercies, and God of all grace; praying that you may be directed safely through an evil world, to God’s heavenly kingdom.
I am your affectionate loving brother,
David Brainerd.
To a special Friend.
The Forks of Delaware, July 31, 1744.
*—CERTAINLY the greatest, the noblest pleasure of intelligent creatures must result from their acquaintance with the blessed God, and with their own immortal souls. And Oh, how divinely sweet is it, to look into our own souls, when we can find all our passions united and engaged in pursuit of God, our whole souls passionately breathing after a conformity to him, and the full enjoyment of him! Verily there are no hours pass away with so much pleasure, as those that are spent in communing with God and our own hearts. Oh, how sweet is a spirit of devotion, a spirit of seriousness and divine solemnity, a spirit of gospel simplicity, love, tenderness! Oh, how desirable, and how profitable to the Christian life, is a spirit of holy watchfulness, and godly jealousy over ourselves; when we are afraid of nothing so much as that we shall offend the blessed God, whom we apprehend, to be a father and a friend; whom we love and long to please! Surely this is a temper, worthy of the highest ambition and closest pursuit of intelligent creatures. Oh, how vastly superior is the peace, and satisfaction derived from these divine frames, to that which we pursue in things impertinent and trifling! Our own bitter experience teaches us, that “in the midst of such laughter the heart is sorrowful,” and there is no true satisfaction but in God. But, alas! how shall we obtain and retain this sweet spirit of religion? Let us follow the apostle’s direction, Philippians ii. 12. and labour upon the encouragement he there mentions, for it is God only can afford us favour; and he will be sought, and it is fit we should wait upon him for so rich a mercy. Oh, may the God of all grace afford us the influences of his Spirit: and help us that we may from our hearts esteem it our greatest liberty and happiness, that “whether we live, we may live to the Lord, or whether we die, we may die to the Lord:” that in life and death, we may be his!
I am in a very poor state of health: but through divine goodness, I am not discontented: I bless God for this retirement; I never was more thankful for any thing, than I have been of late for the necessity I am under of self-denial: *I love to be a pilgrim and stranger in this wilderness: it seems most fit for such a poor, ignorant, worthless creature as I. I would not change my present mission for any other business in the whole world. I may tell you freely, God has of late given me great freedom and fervency in prayer when I have been so weak and feeble, my nature seemed as if it would speedily dissolve. I feel as if my all was lost, and I was undone, if the poor Heathen be not converted. I feel different from what I did when I saw you last, more crucified to all the enjoyments of life. It would be very refreshing to me, to see you here in this desert; especially in my weak disconsolate hours: but, I could be content never to see you, or any of my friends again in this world, if God would bless my labours to the conversion of the poor Indians.
I have much that I could willingly communicate to you, which I must omit, till Providence gives us leave to see each other. In the mean time, I rest
Your obliged friend and servant,
David Brainerd.
To his Brother John, at College.
Crosweeksung, in New-Jersey, December 28, 1745.
Very Dear Brother,
—I AM in one continued and uninterrupted hurry; and divine Providence throws so much upon me, that I do not see it will ever be otherwise. May I “obtain mercy of God to be faithful to the death!” I cannot say, I am weary of my hurry; I only want strength and grace to do more for God.
My dear brother, The Lord of heaven, that has carried me through many trials, bless you; bless you for time and eternity; and fit you to do service for him in his church below, and to enjoy his blissful presence in his church triumphant. My brother; “the time is short:” Oh let us fill it up for God; let us count the sufferings of this present time as nothing, if we can but “finish our course with joy.” Oh, let us strive to live to God. I bless the Lord, I have nothing to do with earth, but only to labour honestly in it for God, till I shall “accomplish as an hireling my day.” I do not desire to live one minute for any thing that earth can afford. Oh, that I could live for none but God, till my dying moment!
I am your affectionate brother,
David Brainerd.
To his Brother Israel, at College, written a few Months before his Death.
Boston, June 30, 1747.
My dear brother,
IT is from the sides of eternity I now address you. I am heartily sorry, that I have so little strength to write what I long to communicate to you. But let me tell you, my brother, eternity is another thing than we ordinarily take it to be. Oh, how vast and boundless! Oh, how fixed and unalterable! Oh, of what infinite importance is it, that we be prepared for eternity! I have been just dying for more than a week; and all around me have thought so: in this time I have had clear views of eternity: have seen the blessedness of the godly; and have longed to share their happy state; as well as been comfortably satisfied, that I shall do so; but Oh, what anguish is raised in my mind, to think of an eternity for those who are Christless, for those who bring their false hopes to the grave with them! The sight was so dreadful, I could by no means bear it: my thoughts recoiled, and I said, “Who can dwell with everlasting burnings!” Oh, methought, that I could now see my friends, that I might warn them, to see to it, they lay their foundation for eternity sure. And you my dear brother, I have been particularly concerned for; and have wondered I so much neglected conversing with you about your spiritual state at our last meeting. Oh, let me beseech you now to examine, whether you are indeed a new creature? Whether the glory of God has ever been the highest concern with you? Whether you have ever been reconciled to all the perfections of God? In a word, whether God has been your portion, and a holy conformity to him your chief delight? If you have reason to think you are graceless, Oh, give yourself no rest, till God arise and save. But if the case should be otherwise, bless God for his grace, and press after holiness.
Oh, my dear brother, flee fleshly lusts, and the inchanting amusements, as well as corrupt doctrines of the present day; and strive to live to God. Take this as the last line from
Your affectionate dying brother,
David Brainerd.
To a young Gentleman, a Candidate for the Ministry, written at the same time.
Very dear Sir,
HOW amazing it is, that the living who know they must die, should notwithstanding “put far away the evil day,” in a season of health and prosperity: and live at such an awful distance from the grave, and the great concerns beyond it! And especially, that any whose minds have been divinely ♦enlightened, to behold the important things of eternity should live in this manner. And yet, how ♠frequently is this the case? *How rare are the instances of those who live and act, from day to-day, as on the verge of eternity; striving to fill up all their remaining moments, in the service of their great Master? We insensibly trifle away time, while we seem to have enough of it; and are so strangely amused, as in a great measure to lose a sense of the holiness, necessary to prepare us to be inhabitants of the heavenly paradise. But, Oh, dear Sir, a dying bed, if we enjoy our reason, will give another view of things. I have now, far more than three weeks, lain under the greatest weakness; the greater part of the time, expecting daily and hourly to enter into the eternal world. And Oh, of what vast importance has a holy, spiritual life, appeared to me to be in this season! I have longed to call upon all my friends, to make it their business to live to God; and especially all that are designed for, or engaged in the service of the sanctuary. O dear Sir, do not think it enough, to live at the rate of common Christians. Alas, to how little purpose do they often converse, when they meet together! The visits, even of those who are called Christians indeed, are frequently quite barren; and conscience cannot but condemn us for the misemployment of time, while we have been conversant with them. But the way to enjoy the divine presence, and be fitted for his service, is to live a life of great devotion and constant self-dedication to him; observing the motions and dispositions of our own hearts, whence we may learn the corruptions that lodge there, and our constant need of help from God for the performance of the least duty. And Oh, dear Sir, let me beseech you frequently to attend the great and precious duties of secret fasting and prayer.
Oh labour to be prepared and qualified to do much for God. Suffer me to entreat you earnestly to “give yourself to prayer, to reading and meditation” on divine truths: strive to penetrate to the bottom of them, and never be content with a superficial knowledge. By this means, your thoughts will grow weighty and judicious; and you thereby will be possessed of a valuable treasure, out of which you may produce “things new and old,” to the glory of God.
And now, “I commend you to the grace of God;” earnestly desiring, that a plentiful portion of the divine Spirit may rest upon you; that you may live to God in every capacity, and that you may be richly qualified for the “inheritance of the saints in light.”
I scarce expect to see your face any more in the body; and therefore intreat you to accept this as the last token of love, from
Your sincerely affectionate dying friend,
David Brainerd.
To his Brother John, at Bethel, the Town of Christian Indians in New-Jersey, written at Boston, ♦not long before his death.
Dear Brother,
*I AM now just on the verge of eternity, expecting very speedily to appear in the unseen world. I feel myself no more an inhabitant on earth, and sometimes earnestly long to “depart and be with Christ.” I bless God, he has for some years given me an abiding conviction, that it is impossible for any rational creature to enjoy true happiness without being entirely “devoted to him.” Under the influence of this conviction I have in some measure acted: Oh that I had done more so! I saw both the excellency and necessity of holiness; but never in such a manner as now, when I am just brought to the sides of the grave. Oh, my brother, pursue after holiness: press towards the blessed mark; and let your thirsty soul continually say, “I shall never be sanctified till I awake in thy likeness.”
And now, my dear brother, as I must press you to pursue after personal holiness, to be as much in fasting and prayer as your health will allow, and to live above the rate of common Christians: so I must intreat you to attend to your public work; labour to distinguish between true and false religion; and to that end, watch the motions of God’s Spirit upon your own heart; look to him for help, and impartially compare your experiences with his word.
Charge my people in the name of their dying minister, yea, in the name of him who was dead and is alive, to live and walk as becomes the gospel. Tell them, how great the expectations of God and his people are from them, and how awfully they will wound God’s cause, if they fall into vice: as well as fatally prejudice other poor Indians. *Always insist, that their joys are delusive, although they may have been rapt up into the third heavens, unless the main tenor of their lives be spiritual, watchful and holy. In pressing these things, “thou shalt both save thyself, and those that hear thee.”—
God knows, I was heartily willing to have served him longer in the work of the ministry, although it had still been attended with all the labours and hardships of past years, if he had seen fit: but as his will appears otherwise, I can with the utmost freedom say, “The will of the Lord be done.” It affects me, to think of leaving you in a world of sin: my heart pities you, that those storms and tempests are yet before you, which through grace I am almost delivered from. But “God lives, and blessed be my rock:” he is the same Almighty friend; and will, I trust, be your guide and helper, as he has been mine.
And now, my dear brother, “I commend you to God and to the word of his grace, which is able to build you up, and give you an inheritance among all them that are sanctified.” May you enjoy the divine presence, both in private and public; and may “the arms of your hands be made strong, by the right hand of the mighty God of Jacob!” Which are the passionate desires and prayers of
Your affectionate dying brother,
David Brainerd.
SOME
Reflections and Observations
ON THE
Preceding Memoirs of Mr. BRAINERD.
I.WE have here an opportunity, in a very lively instance, to see the nature of true religion; and the manner of its operation when exemplified in a high degree. Particularly it may be observed.
1. How greatly Mr. Brainerd’s religion differed from that of some who, depending on something past, settle in a cold, careless, and carnal frame of mind, and in a neglect of thorough, earnest religion. Although his convictions and conversion were exceeding clear, yet how far was he from acting as though he thought he had got through his work, when once he had obtained satisfaction of his interest in Christ? On the contrary, this was with him but the beginning of his work, his entering on the great business, his first setting out in his race. His obtaining rest in Christ, after earnest striving to enter in at the strait gate, he did not look upon as putting an end to any further occasion for striving and violence in religion: but these were continued, and maintained constantly, through all changes, to the very end of life. He continued pressing forward, forgeting the things that were behind, and reaching forth towards the things that were before. His pains and earnestness in religion were rather increased than diminished, after he had received satisfaction concerning the safety of his state. Love to God, and longings after holiness, were more effectual to engage him to pains and activity, than fear of hell had been before.
And as his conversion was not the end of his work, or of his diligence in religion; so neither was it the end of the work of the Spirit of God on his heart; but rather the beginning; the first dawning of the light, which thenceforward increased more and more; the beginning of his holy affections, his sorrow for sin, his love to God, his rejoicing in Christ, his longings after holiness. And the powerful operations of the Spirit of God herein, were carried on, from the day of his conversion, to his dying day. His religious experiences, his admiration, joy, and praise, did not only hold for a few days, weeks, or months; and then gradually die away, till they came to leave him without any sensible experience of holy and divine affections, for months together; as it is with many, who soon come to that pass, that it is again with them much as it is used to be before their conversion, with respect to any present views of God’s glory, or ardent out-goings of their souls after divine objects; but only now and then they have a comfortable reflection on times past; and so rest easy, thinking all well; they have had a good clear work, and they doubt not but they shall go to heaven when they die. How far otherwise was it with Mr. Brainerd! His experiences, instead of dying away, were evidently of an increasing nature. His first love, and other holy affections, even at the beginning were very great; but after months and years, became much greater, and more remarkable; and the exercises of his mind continued exceeding great, (though not equally so at all times) without remissness, and without dwindling away, even till his decease. They began in a time of general deadness, and were greatly increased in the general reviving of religion. And when a general deadness returned, his experiences were still kept up in their height, and so continued in a general course wherever he was, in sickness and in health, living and dying. The change that was wrought in him at his conversion, was agreeable to scripture, a great change, and an abiding change, rendering him a new creature: not only a change as to comfort; and a transient change, consisting in passing affections; but a change of nature, a change of the abiding temper of his mind. Not a partial change, in opinion, or outward reformation, much less a change from one error to another; but an universal change, both internal, and external, from the habits of sin, to universal holiness.
*It appears plainly, from his conversion to his death, that the great object of the new appetites given him, and thenceforward maintained and increased in his heart, was HOLINESS, conformity to God, living to God, and glorifying him. This was what drew his heart; this was the center of his soul; this was the ocean to which all his religious affections tended: this was the object which engaged his eager desires and earnest pursuits: he knew no true happiness, but this: this was what he longed for most vehemently and constantly on earth; and this was with him the beauty and blessedness of heaven, to be perfectly holy, and perfectly exercised in the holy employments of heaven; to glorify God, and enjoy him for ever.
*His religious affections were attended with evangelical humiliation; consisting in a sense of his own insufficiency, and despicableness. How deeply affected was he almost continually with his great defects in religion; with his vast distance from that spirituality that became him; with his ignorance, deadness, unsteadiness, barrenness? He was not only affected with the remembrance of his former sinfulness, but with the sense of his present vileness. He was not only disposed to think meanly of himself as before God; but among men, and compared with them. He was apt to think ♦other saints better than he; yea, to look upon himself as the least of saints; yea, the vilest and worst of mankind, And notwithstanding his great attainments in spiritual knowledge, yet we find there is scarce any thing he is more frequently abased with, than his ignorance.
*How eminently did he appear to be of a meek and quiet spirit, resembling the lamb-like, dove-like Spirit of Christ! How full of love, meekness, quietness, forgiveness, and mercy! His love was not fondness for a party, but universal; often exercised to his greatest opposers and enemies. His love and meekness were effectual in expensive and painful deeds of kindness; readily confessing faults under the greatest trials, and humbling himself even at the feet of those from whom he had suffered most: and from time to time praying for his enemies, abhorring the thoughts of bitterness and resentment towards them. I scarce knew where to look for a parallel instance of self-denial, in these respects, in the present age. He was a person of great zeal; but how did he abhor a bitter zeal, and lament it where he saw it! And though he was once drawn into some degrees of it, by the force of example; yet how did he go about with a heart bruised and broken in pieces for it all his life after!
Of how soft and tender a spirit was he! How far were his experiences, hopes, and joys, from a tendency to lessen conviction and tenderness of conscience, to cause him to be less affected with present and past sins, and less conscientious with respect to future sins, more easy in the neglect of duties that are troublesome, less apt to be alarmed at his own defects, and more easily induced to a compliance with carnal appetites! On the contrary, how tender was his conscience! how apt was his heart to smite him! how greatly was he alarmed at the appearance of evil! how great and constant was his jealousy over his own heart! how strict his care and watchfulness against sin! how deep and sensible were the wounds that sin made in his conscience! Those evils that are generally accounted small, were almost an insupportable burden to him; such as his inward deficiencies, his having no more love to God, any slackness or dulness, any unsteadiness, or wandering, how did the consideration of such things as these abase him, and fill him with shame and confusion! His love and hope, though they cast out a servile fear of hell, yet were attended with, and promoted a reverential filial fear of God, a dread of sin, and of God’s holy displeasure. His assurance and comfort promoted and maintained mourning for sin: holy mourning with him, was not only the work of an hour or a day, at his first conversion; but he was a mourner for sin all his days. He did not, after he received forgiveness, forget his past sins, committed before his conversion; but the remembrance of them from time to time, filled his heart with renewed grief: and how lastingly did the sins committed after his conversion, affect and break his heart! If he did any thing whereby he thought he had dishonoured God, he had never done with calling it to mind with sorrow: though he was assured that God had forgiven it, yet he never forgave himself.
His religion was not like a blazing meteor, flying through the firmament with a bright train, and then quickly going out; but like the steady lights of heaven, that are constant principles of light, though sometimes hid with clouds. Nor like a land-flood, which flows far and wide, bearing down all afore it, and then dried up; but like a stream fed by living springs; which though sometimes diminished, yet is a constant stream.
*Mr. Brainerd’s comforts were not like those of some other persons, which are attended with a spiritual satiety, and put an end to their religious longings, at least to the ardency of them. On the contrary, how were they always attended with longings and thirstings after greater degrees of conformity to God! And the greater and sweeter his comforts were, the more vehement were his desires after holiness. For his longings were not so much after joyful discoveries of God’s love; as after greater spirituality, an heart more engaged for God, to love and exalt, and depend upon him; an ability better to serve him, to do more for his glory. And his desires were powerful and effectual, to animate him to the eager pursuit of these things. His comforts never put an end to his seeking after God, but greatly enlarged him therein.
His religion did not consist only in experience, without practice. All his comforts had a direct tendency to practice; and this, not merely a practice negatively good, but a practice positively holy, in a serious, devout, humble, meek, charitable, and beneficent conversation: making the service of God, the business of life, which he pursued with the greatest earnestness and diligence to the end of his days.
♦III. The foregoing account shews, that there is indeed such a thing as true experimental religion, arising from immediate divine influences, supernaturally enlightening and convincing the mind, and powerfully quickening, sanctifying, and governing the heart; which religion is indeed of happy tendency, and of no hurtful consequence to human society; notwithstanding there have been many pretences to experimental religion, that have proved to be nothing but enthusiasm.
If any insist, that Mr. Brainerd’s religion was enthusiasm, I would ask, if such things as these are the fruits of enthusiasm, viz. honesty and simplicity, sincere and earnest desires and endeavours, to know and do whatever is right, and to avoid every thing that is wrong; love to God, placing the happiness of life in him; not only in contemplating him, but in being active in pleasing, and ♦serving him; a firm belief in the Messiah, as the Saviour of the world; together with great love to him, and longing for the enlargement of his kingdom; resignation to the will of God, under all trials; benevolence to mankind, reaching all persons without distinction, manifested in sweetness of speech and behaviour, mercy, liberality, and earnest seeking the good of the souls and bodies of men; attended with extraordinary humility, meekness, forgiveness of injuries, and love to enemies; a modest, and decent deportment, among superiors, inferiors, and equals: a diligent improvement of time, and earnest care to lose no part of it; great watchfulness against all sorts ♠of sin, of heart, speech, and action; and the foregoing amiable virtues all ending in a marvellous peace, unmoveable calmness, and resignation, in the sensible approaches of death: I say, if all these things are enthusiasm, that enthusiasm is a desirable and excellent thing.
And whereas there are many that are not professed opposers of experimental religion, who yet doubt of it, from the bad lives of some professors; and are ready to determine there is nothing in all the talk about being born again, because that many that pretend to it, manifest no abiding alteration in their disposition and behaviour; are as careless, carnal, or covetous as ever; yea, perhaps much worse than ever: it is acknowledged, that this is the case with some; but they may see it is not so with all. There are some indisputable instances of such a change, a “renovation of the spirit of the mind,” and a “walking in newness of life.” In the foregoing instance particularly, they may see the abiding influence of such a work of conversion; the fruits of such experience through a course of years; under a great variety of circumstances, and the blessed event of it in life and death.
IV. Is there not much in the preceding memoirs to teach and excite to duty, us who are called to the work of the ministry? What a deep sense had he of the importance of that work, and with what weight did it lie on his mind? How sensible was he of his own insufficiency for this work: and how great was his dependence on God’s sufficiency! How solicitous, that he might be fitted for it! And to this end how much time did he spend in prayer and fasting, as well as reading and meditation; giving himself to these things! How did he dedicate his whole life, all his powers and talents to God and renounce the world, with all its ensnaring enjoyments, that he might be wholly at liberty to serve Christ in this work; and to please him who had chosen him to be his soldier. With what solicitude, solemnity, and diligence did he devote himself to God our Saviour, and, seek his presence and blessing, at the time of his ordination! And how was his whole heart constantly engaged, his whole time employed, his whole strength spent in the business he then undertook!—And his history shews us the right way to success in the work of the ministry. He sought it as a resolute soldier seeks victory, in a siege or battle, or as a man that runs a race for a prize. Animated with love to Christ and souls, how did he “labour always fervently,” not only in word and doctrine, in public and private, but in prayers day and night, “wrestling with God” in secret, and “travailing in birth,” with unutterable groans, “until, Christ were formed” in the hearts of the people to whom he was sent! How did he thirst for a blessing on his ministry; and “watch for souls as one that must give account!” How did he go forth in the strength of the Lord God; depending on a special influence of the Spirit! And what was the happy fruit at last, though after long waiting, and many discouraging appearances! Like a true son of Jacob, he persevered in wrestling until the breaking of the day.
V. The foregoing account may instruct Christians in general; as it shews in many respects, the right way of practising religion, in order to obtain the ends of it; or how Christians should “run the race set before them,” if they would adorn their profession, be serviceable to mankind, have the comforts of religion while they live, be free from disquieting doubts; enjoy peace in the approach of death, and “finish their course with joy.”——In general he much recommended, for this purpose, the redemption of time, and great diligence in watchfulness.
*And his example, with regard to one duty in special, may be of great use to both ministers and private Christians: I mean the duty of secret fasting. The reader has seen how much Mr. Brainerd recommends this duty, how frequently he exercised himself in it; and of what great benefit it evidently was to his soul. Among all the days he spent in secret fasting and prayer, there is scarce an instance of one, but what was attended with a remarkable blessing.——But it must be observed, that when he set about this duty, he did it in good earnest: “stirring up himself to take hold of God,” and “continuing instant in prayer,” with much of the spirit of Jacob, who said to the angel. “I will not let thee go, except thou bless me.”
VI. One thing more may be observed in the preceding account, the remarkable disposal of ♦divine Providence, with respect to the circumstances of his last sickness and death.
Though he had long been infirm, his constitution being broken by fatigues and hardships; and though he was often brought very low by illness, yet his life was preserved, till he had seen that which he had so greatly desired, a glorious work of grace among the Indians.
And though it was the pleasure of God, that he should be taken off from his labours among that people, who were so dear to him; yet this was not before they were well instructed in the Christian religion, confirmed in the Christian faith and manners, formed into a church; brought into a way with respect to the education of children; collected in a town by themselves, on a good piece of land of their own; and introduced into the way of husbandry. These things were just brought to pass by his indefatigable application, and then he was taken off from his work. If this had been but a little sooner, they would by no means have been prepared for such a dispensation: and it probably would have been ♦more hurt to their spiritual interest, ♠and to the cause of Christianity among them.
The time and circumstances of his illness were so ordered, that he had just opportunity to finish his journal. A foundation was hereby laid for a concern in others for that cause, and proper care and measures to be taken for the maintaining it after his death. As it has actually proved to be of great benefit in this respect; it having excited many in those parts, and also more distant parts of America, to exert themselves for the promoting so glorious a work, remarkably opening their hearts and hands: and not only in America, but in Great-Britain, where that Journal has been an occasion of some large benefactions, made for the promoting the interest of Christianity among the Indians.
He was not taken off from the work of the ministry among his people, till his brother was in a capacity to succeed him: who succeeds him in the like spirit, and under whose prudent and faithful care his congregation has flourished, and been very happy, since he left them; and probably could not have been so well provided for otherwise. If Mr. Brainerd had been disabled sooner, his brother would not have been ready to stand up in his place; having taken his first degrees at college, but about that time that he was seized with this fatal consumption.
Though in that winter that he lay sick at Mr. Dickinson’s in Elisabeth-Town, he continued, for a long time in an extreme low state, so that sometimes it was hardly expected he would live a day to an end; yet his life was spared awhile longer; he lived to see his brother arrive in New-Jersey, being come to ♦succeed him in the care of his Indians: and he himself had opportunity to assist in his examination and introduction into his business: and to commit the conduct of his dear people to one whom he well knew, and could use freedom with in giving him particular instructions, and under whose care he could leave his congregation with great chearfulness.
The providence of God was remarkable in so ordering it, that before his death he should take a journey to Boston; which was of very happy consequence to the interest of religion, and especially among his own people. By this means, as has been observed, he was brought into acquaintance with many persons of note and influence, ministers, and others, belonging both to the town and various parts of the country; and had opportunity under the best advantages, to bear a testimony for God and true religion.
The providence of God was observable in his going to Boston at a time when not only the honourable commissioners were seeking missionaries, to the Six Nations, but just after his journal, which gives an account of his labours and success among the Indians, had been spread at Boston; whereby his name was known, and the minds of serious people were well prepared to receive him, and the testimony he gave for God; to exert themselves for upholding the interest of religion among his congregation, and among the Indians elsewhere; and to regard his judgment concerning the qualifications of missionaries. If he had gone there the fall before, (when he had intended it, but was prevented by a sudden increase of his illness) it would not have been to so good effect; and also if he had not been unexpectedly detained in Boston. When he went from my house he intended to make but a very short stay there; but divine Providence by his being brought so low there, detained him long: thereby to make way for the fulfilling its own gracious designs.
Thus, although it was the pleasure of God, that he should be taken away from his congregation; yet it was granted to him that before he died he should see them well provided for every way: he saw them provided for with one to instruct them, and take care of their souls; his own brother whom he could confide in; he saw a good foundation laid for the support of the school among them: those things that before were wanting, being supplied; and he had also opportunity to leave all his dying charges, with his successor in the care of his people, and by him to send his dying counsels to them.
*Another thing, wherein appears the merciful disposal of Providence, was that he did not die in the wilderness, among the savages at Kaunaumeek, or the Forks of Delaware, or at Susquahannah: but in a place where his dying behaviour might be observed, and some account given for the benefit of survivors: and also where care might be taken of him in his sickness, and proper honours done him at his death.
*I would not conclude my observations on the merciful circumstances of Mr. Brainerd’s death, without acknowledging with thankfulness, the gracious dispensation of Providence to me and my family in so ordering, that he (though the ordinary place of his abode was more than two hundred miles distant) should be cast to my house, in his last sickness, and should die here: so that we had opportunity for much conversation with him, and to shew him kindness in such circumstances, and to see his dying behaviour, to hear his dying speeches, to receive his dying counsels, and to have the benefit of his dying prayers. May God in infinite mercy grant, that we may ever retain a proper remembrance of these things, and make a due improvement of the advantages we have had! The Lord grant also, that the foregoing account may be for ♦the spiritual benefit of all that read it, and prove a happy means of promoting true religion in the world. Amen.