LIFE AND DIARY
OF
THE REV. DAVID
BRAINERD:
WITH
NOTES AND
REFLECTIONS.
PREFACE.
THERE
are two ways of representing and recommending true religion and virtue
to the world; the one, by doctrine and precept; the other, by instance
and example; both are abundantly used in the Holy Scriptures. Not
only are the grounds, nature, design, and importance of religion clearly
exhibited in the doctrines of Scripture--its exercise and practice
plainly delineated, and abundantly enforced, in its commands and counsels--but
there we have many excellent examples of religion, in its power
and practice, set before us, in the histories both of the Old and New Testament.
JESUS
CHRIST, the great Prophet of God, when he came to be “the light
of the world”--to teach and enforce true religion, in a greater degree
than ever had been before--made use of both these methods. In his doctrine,
he not only declared the mind and will of God--the nature and properties
of that virtue which becomes creatures of our make and in our circumstances--more
clearly and fully than ever it had been before; and more powerfully enforced
it by what he declared of the obligations and inducements to holiness;
but he also in his own practice gave a most perfect example
of the virtue he taught. He exhibited to the world such an illustrious
pattern of humility, divine love, discreet zeal, self-denial, obedience,
patience, resignation, fortitude, meekness, forgiveness, compassion, benevolence,
and universal holiness, as neither men nor angels ever saw before.
God
also in his providence has been wont to make use of both
these methods to hold forth light to mankind, and inducements to their
duty, in all ages. He has from time to time raised up eminent teachers,
to exhibit and bear testimony to the truth by their doctrine, and
to oppose the errors, darkness, and wickedness of the world; and he has
also raised up some eminent persons who have set bright examples
of that religion which is taught and prescribed in the word of God; whose
examples have, in the course of divine providence, been set forth to public
view. These have a great tendency both to engage the attention of men to
the doctrines and rules taught, and also to confirm and enforce them; especially
when these bright examples have been exhibited in the same persons
who have been eminent teachers. Hereby the world has had opportunity
to see a confirmation of the truth, efficacy, and amiableness of the religion
taught, in the practice of the same persons who have most clearly and forcibly
taught it; and above all, when these bright examples have been set by eminent
teachers, in a variety of unusual circumstances of remarkable trial;
and when God has withal remarkably distinguished them with wonderful
success of their instructions and labours.
Such
an instance we have in the excellent person, whose life is
published in the following pages. His example is attended with a great
variety of circumstances tending to engage the attention of religious people,
especially in these parts of the world. He was one of distinguished natural
abilities; as all are sensible, who had acquaintance with him. As a minister
of the gospel, he was called to unusual services in that work; and his
ministry was attended with very remarkable and unusual events. His course
of religion began before the late times of extraordinary religious
commotion; yet he was not an idle spectator, but had a near concern in
many things that passed at that time. He had a very extensive acquaintance
with those who have been the subjects of the late religious operations,
in places far distant, in people of different nations, education, manners,
and customs. He had a peculiar opportunity of acquaintance with the false
appearances and counterfeits of religion; was the instrument of a most
remarkable awakening, a wonderful and abiding alteration and moral transformation
of subjects who peculiarly render the change rare and astonishing.
In
the following account, the reader will have an opportunity to see, not
only what were the external circumstances and remarkable incidents
of the life of this person, and how he spent his time from day to day,
as to his external behaviour; but also what passed in his own heart.
Here he will see the wonderful change he experienced in his mind
and disposition, the manner in which that change was brought to pass, how
it continued, what were its consequences in his inward frames, thoughts,
affections, and secret exercises, through many vicissitudes and trials,
for more than eight years.
He
will also see, how all ended at last, in his sentiments, frame, and behaviour,
during a long season of the gradual and sensible approach of death, under
a lingering illness; and what were the effects of his religion in dying
circumstances, or in the last stages of his illness. The account being
written, the reader may have opportunity at his leisure to compare the
various parts of the story, and deliberately to view and weigh the whole,
and consider how far what is related is agreeable to the dictates
of right reason and the holy word of God.
314
PREFACE.
I
am far from supposing, that Mr. Brainerd’s inward exercises and experiences,
or his external conduct, were free from all imperfections. The example
of Jesus Christ is the only example that ever existed in
human nature as altogether perfect; which therefore is a rule to try all
other examples by; and the dispositions, frames, and practices of others
must be commended and followed no further, than they were followers
of Christ.
There
is one thing in Mr. Brainerd, easily discernible by the following account
of his life, which may be called an imperfection in him, which--though
not properly an imperfection of a moral nature, yet--may possibly
be made an objection against the extraordinary appearances of religion
and devotion in him, by such as seek for objections against every thing
that can be produced in favour of true vital religion; and that is, that
he was, by his constitution and natural temper, so prone to melancholy
and dejection of spirit. There are some who think that all serious
strict religion is a melancholy thing, and that what is called christian
experience, is little else besides melancholy vapours disturbing
the brain, and exciting enthusiastic imaginations. But that Mr. Brainerd’s
temper or constitution inclined him to despondency, is no just ground to
suspect his extraordinary devotion to be only the fruit of a warm
imagination. I doubt not but that all who have well observed mankind, will
readily grant, that not all who by their natural constitution or temper
are most disposed to dejection, are the most susceptive of lively
and strong impressions on their imagination, or the most subject to those
vehement affections, which are the fruits of such impressions. But they
must well know, that many who are of a very gay and sanguine
natural temper are vastly more so; and if their affections are turned into
a religious channel, are much more exposed to enthusiasm, than many
of the former. As to Mr. Brainerd in particular, notwithstanding his inclination
to despondency, he was evidently one of those who usually are the furthest
from a teeming imagination; being of a penetrating genius, of clear thought,
of close reasoning, and a very exact judgment; as all know, 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 things appertaining to inward 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 exposedness
to these things; how much 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 greatly abhorred such a religion,
and was abundant in bearing testimony against 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 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--which
I scarcely ever knew equalled in any person.
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 melancholy
people are well sensible of their own disease, and fully convinced that
such and such things are to be ascribed to it, as are its genuine operations
and fruits. Mr. 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 and those dark thoughts to spiritual
desertion, which in the latter part of his life he was abundantly sensible
were owing to the disease of melancholy; accordingly he often
expressly speaks of them in his diary as arising from this cause. He often
in conversation spoke of the difference between melancholy and godly sorrow,
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.
But
besides what may be argued from Mr. Brainerd’s strength of judgment, it
is apparent in fact, that he was not a person of a warm imagination.
His inward experiences, whether in his convictions or his conversion, and
his religious views and impressions through the course of his life, were
not excited by strong and lively images formed in his imagination; nothing
at all appears of it in his diary from beginning to end. He told
me on his death-bed, that although once, when he was very young in years
and experience, he was deceived into a high opinion of such things--looking
on them as superior attainments in religion, beyond what he had ever arrived
at--was ambitious of them, and earnestly sought them; yet he never could
obtain them. He moreover declared, that he never in his life had a strong
impression on his imagination, of any outward form, external glory, or
any thing of that nature; which kind of impressions abound among enthusiastic
people.
As
Mr. Brainerd’s religious impressions, views, and affections in their nature
were vastly different from enthusiasm; so were their effects
in him as contrary to it as possible. Nothing like enthusiasm puffs
men up with a high conceit of their own wisdom, holiness, eminence,
and sufficiency; and makes them so bold, forward, assuming, and arrogant.
But the reader will see, that Mr. Brainerd’s religion constantly disposed
him to a most mean thought of himself, an abasing sense of his own
exceeding sinfulness, deficiency, unprofitableness, and ignorance; looking
on himself as worse than others; disposing him to universal benevolence
and meekness; in honour to prefer others, and to treat all with kindness
and respect. And when melancholy
prevailed, and though the effects
of it were very prejudicial to him, yet it had not the effects of enthusiasm;
but operated by dark and discouraging thoughts of himself, as ignorant,
wicked, and wholly unfit for the work of the ministry, or even to be seen
among mankind. Indeed, at the time forementioned, when he had not learned
well to distinguish between enthusiasm and solid religion, he joined, and
kept company with, some who were tinged with no small degree of the former.
For a season he partook with them in a degree of their dispositions and
behaviours; though, as was observed before, he could not obtain those things
wherein their enthusiasm itself consisted, and so could not become
like them in that respect, however he erroneously desired and sought it.
But certainly it is not at all to be wondered at, that a youth, a young
convert, one who had his heart so swallowed up in religion, and who so
earnestly desired his flourishing state--and who had so little opportunity
for reading, observation, and experience--should for a while be dazzled
and deceived with the glaring appearances of mistaken devotion and zeal;
especially considering the extraordinary circumstances of that day. He
told me on his death-bed, that while he was in these circumstances he was
out of his element, and did violence to himself, while complying, in his
conduct, with persons of a fierce and imprudent zeal, from his great veneration
of some whom he looked upon as better than himself. So that it would be
very unreasonable, that his error at that time should nevertheless be esteemed
a just ground of prejudice against the whole of his religion, and his character
in general; especially considering, how greatly his mind soon changed,
and how exceedingly he afterwards lamented his error, and abhorred himself
for his imprudent zeal and misconduct at that time, even to the breaking
of his heart, and almost to the overbearing of his natural strength; and
how much of a christian spirit he showed, in condemning himself for that
misconduct, as the reader will see.
What
has been now mentioned of Mr. Brainerd, is so far from being a just ground
of prejudice against what is related in the following account of his life,
that, if duly considered, it will render the history the more serviceable.
For by his thus joining for a season with enthusiasts, he had a
more full and intimate acquaintance with what belonged to that
PREFACE
315
sort
of religion; and so was under better advantages to judge of the difference
between that, and what he finally approved, and strove to his utmost to
promote, in opposition to it. And hereby the reader has the more to convince
him that Mr. Brainerd, in his testimony against it, and the spirit and
behaviour of those who are influenced by it, speaks from impartial conviction,
and not from prejudice; because therein he openly condemns his own former
opinion and conduct, on account of which he had greatly suffered from his
opposers, and for which some continued to reproach him as long as he lived.
Another
imperfection in Mr. Brainerd, which may be observed in the following account
of his life, was his being excessive in his labours; not taking
due care to proportion his fatigues to his strength. Indeed the case was
very often such, by the seeming calls of Providence, as made it extremely
difficult for him to avoid doing more than his strength would well admit
of; 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 labour as injured his health;
and accordingly warned his brother, who succeeds him in his mission, to
be careful to avoid this error.
Besides
the imperfections already mentioned, it is readily allowed, that there
were some imperfections which ran through his whole life, and were mixed
with all his religious affections and exercises; some mixture of what was
natural with that which was spiritual; as it evermore is in the best saints
in this world. Doubtless, natural temper had some influence in the religious
exercises and experiences of Mr. Brainerd, as there most apparently was
in the exercises of devout David, and the apostles Peter, John, and Paul.
There was undoubtedly very often some influence of his natural disposition
to dejection, in his religious mourning; some mixture of melancholy with
truly godly sorrow and real christian humility; some mixture of the natural
fire of youth with his holy zeal for God; and some influence of natural
principles mixed with grace in various other respects, as it ever was and
ever will be with the saints while on this side heaven. Perhaps none were
more sensible of Mr. Brainerd’s imperfections than he himself; or could
distinguish more accurately than he, between what was natural and what
was spiritual. It is easy for the judicious reader to observe, that his
graces ripened, the religious exercises of his heart became more and more
pure, and he more and more distinguished in his judgment, the longer he
lived: he had much to teach and purify him, and he failed not to make his
advantage.
But
notwithstanding all these imperfections, I am persuaded every pious and
judicious reader will acknowledge, that what is here set before him is
indeed a remarkable instance of true and eminent christian piety in heart
and practice--tending greatly to confirm the reality of vital religion,
and the power of godliness--that it is most worthy of imitation, and many
ways calculated to promote the spiritual benefit of the careful observer.
It
is fit the reader should be aware, that what Mr. Brainerd wrote in his
diary, out of which the following account of his life is chiefly
taken, was written only for his own private use, and not to get honour
and applause in the world, nor with any design that the world should ever
see it, either while he lived or after his death; excepting some few things
that he wrote in a dying state, after he had been persuaded, with difficulty,
not entirely to suppress all his private writings. He showed himself almost
invincibly averse to the publishing of any part of his diary after
his death; and when he was thought to be dying at Boston, he gave the most
strict, peremptory orders to the contrary. But being by some of his friends
there prevailed upon to withdraw so strict and absolute a prohibition,
he was pleased finally to yield so far as that “his papers should be left
in my hands, that I might dispose of them as I thought would be most for
God’s glory and the interest of religion.”
But
a few days before his death, he ordered some part of his diary to
be destroyed, which renders the account of his life the less complete.
And there are some parts of his diary here left out for brevity’s
sake, that would, I am sensible, have been a great advantage to the history,
if they had been inserted; particularly the account of his wonderful successes
among the Indians; which for substance is the same in his private diary
with that which has already been made public, in the journal he
kept by order of the society in Scotland, for their information. That account,
I am of opinion, would be more entertaining and more profitable, if it
were published as it is written in his diary, in connexion with
his secret religion and the inward exercises of his mind, and also with
the preceding and following parts of the story of his life. But because
that account has been published already, I have therefore omitted that
part. However, this defect may in a great measure be made up to the reader,
by the public journal.--But it is time to end this preface, that
the reader may be no longer detained from the history itself.
JONATHAN EDWARDS.
N.B.
Those parts of the following Life and Diary which are not in turned
commas, are the words of the publisher, President Edwards. They
contain the substance of Mr. Brainerd’s Diary for the time specified.
By this mode, needless repetitions were prevented.
THE
LIFE AND DIARY
OF DAVID BRAINERD.
PART I.
FROM HIS BIRTH,
TO THE TIME WHEN HE BEGAN TO STUDY
FOR THE MINISTRY.
MR.
DAVID BRAINERD was born April 20, 1718, at Haddam, a town of Hartford,
in Connecticut, New England. His father was the worshipful Hezekiah Brainerd,
Esq. one of his Majesty’s council for that colony; who was the son of Daniel
Brainerd, Esq. a justice of the peace, and a deacon of the church of Christ
in Haddam. His mother was Mrs. Dorothy Hobart, daughter to the Reverend
Mr. Jeremiah Hobart; who preached awhile at Topsfield, then removed to
Hempstead on Long-Island, and afterwards--by reason of numbers turning
Quakers, and many others being so irreligious, that they would do nothing
towards the support of the gospel--settled in the work of the ministry
at Haddam; where he died in the 85th year of his age. He went to the public
worship in the forenoon, and died in his chair between meetings. This reverend
gentleman was a son of the Reverend Peter Hobart; who was, first, minister
of the gospel at Hingham, in the county of Norfolk in England; and, by
reason of the persecution of the Puritans, removed with his family to New
England, and was settled in the ministry at Hingham, in Massachusetts.
He had five sons, viz. Joshua, Jeremiah, Gershom, Japheth, and Nehemiah.
His son Joshua was minister at Southold on Long-Island. Jeremiah was Mr.
David Brainerd’s grandfather, minister at Haddam, &c. as before observed;
Gershom was minister of Groton in Connecticut; Japheth was a physician;
he went in the quality of a doctor of a ship to England, (before the time
of taking his second degree at college,) and designed to go from thence
to the East Indies; but never was heard of more. Nehemiah was sometime
fellow of Harvard college, and afterwards minister at Newton in Massachusetts.
The mother of Mrs. Dorothy Hobart (who was afterwards Brainerd) was a daughter
of the Reverend Samuel Whiting, minister of the gospel, first at Boston
in Lincolnshire, and afterwards at Lynn in Massachusetts, New England.
He had three sons who were ministers of the gospel.
David
Brainerd was the third son of his parents. They had five sons, and
four daughters. Their eldest son is Hezekiah Brainerd, Esq. a justice of
the peace, and for several years past a representative of the town of Haddam,
in the general assembly of Connecticut colony; the second was the Reverend
Nehemiah Brainerd, a worthy minister at Eastbury in Connecticut, who died
of a consumption, Nov. 10, 1742; the fourth is Mr. John Brainerd, who succeeds
his brother David as missionary to the Indians, and pastor of the same
church of Christian Indians in New Jersey; and the fifth was Israel, lately
student at Yale college in New-Haven, who died since his brother David.--Mrs.
Dorothy Brainerd having lived about five years a widow, died when her son,
of whose life I am about to give an account, was about fourteen years of
age: so that in his youth he was left both fatherless and motherless. What
account he has given of himself, and his own life, may be seen in what
follows.*
“I
was from my youth somewhat sober, and inclined rather to melancholy than
the contrary extreme; but do not remember any thing of conviction of sin,
worthy of remark, till I was, I believe, about seven or eight years of
age. Then I became concerned for my soul, and terrified at the thoughts
of death, and was driven to the performance of duties: but it appeared
a melancholy business, that destroyed my eagerness for play. And though,
alas! this religious concern was but short-lived, I sometimes attended
secret prayer; and thus lived at “ease in Zion, without God in the world,”
and without much concern, as I remember, till I was above thirteen years
of age. But some time in the winter 1732, I was roused out of carnal security,
by I scarce know what means at first; but was much excited by the prevailing
of a mortal sickness in Haddam. I was frequent, constant, and somewhat
fervent in duties; and took delight in reading, especially Mr. Janeway’s
Token for Children. I felt sometimes much melted in duties, and
took great delight in the performance of them; and I sometimes hoped that
I was converted, or at least in a good and hopeful way for heaven and happiness,
not knowing what conversion was. The Spirit of God at this time proceeded
far with me; I was remarkably dead to the world, and my thoughts were almost
wholly employed about my soul’s concerns; and I may indeed say, “Almost
I was persuaded to be a Christian.” I was also exceedingly distressed and
melancholy at the death of my mother, in March, 1732. But afterwards my
religious concern began to decline, and by degrees I fell back into a considerable
degree of security, though I still attended secret prayer.
“About
the 15th of April, 1733, I removed from my father’s house to East Haddam,
where I spent four years; but still “without God in the world,” though,
for the most part, I went a round of secret duty. I was not much addicted
to young company, or frolicking, as it is called, but this I know, that
when I did go into such company, I never returned with so good a conscience
as when I went; it always added new guilt, made me afraid to come to the
throne of grace, and spoiled those good frames I was wont sometimes to
please myself with. But, alas! all my good frames were but self-righteousness,
not founded on a desire for the glory of God.
“About
the latter end of April, 1737, being full nineteen years of age, I removed
to Durham, to work on my farm, and so continued about one year; frequently
longing, from a natural inclination, after a liberal education. When about
twenty years of age, I applied myself to study; and was now engaged more
than ever in the duties of religion. I became very strict, and watchful
over my thoughts, words, and actions; and thought I must be sober indeed,
because I designed to devote myself to the ministry; and imagined
I did dedicate myself to the Lord.
Some
time in April, 1738, I went to Mr. Fiske’s, and lived with him during his
life.† I remember he advised
*
In Mr. Brainerd’s account of himself here, and continued in his Diary,
the reader will find a growing interest and pleasure as he proceeds:
in which is beautifully exemplified what the inspired penman declares,
“The path of the just is as the morning light, that shineth more and more
unto the perfect day.” And indeed even his diction and style of writing
assume a gradual improvement.--W.
†
Mr. Fiske was the pastor of the church in Haddam.
PART
I. A.D. 1718-1742. ÆT. 1-24. 317
me
wholly to abandon young company, and associate myself with grave elderly
people: which counsel I followed. My manner of life was now exceeding regular,
and full of religion, such as it was; for I read my Bible more than twice
through in less than a year, spent much time every day in prayer and other
secret duties, gave great attention to the word preached, and endeavoured
to my utmost to retain it. So much concerned was I about religion, that
I agreed with some young persons to meet privately on sabbath evenings
for religious exercises, and thought myself sincere in these duties;
and after our meeting was ended, I used to repeat the discourses
of the day to myself; recollecting what I could, though sometimes very
late at night. I used sometimes on Monday mornings to recollect the same
sermons; had considerable movings of pleasurable affection in duties, and
had many thoughts of joining the church. In short, I had a very good outside,
and rested entirely on my duties, though not sensible of it.
“After
Mr. Fiske’s death, I proceeded in my learning with my brother; was still
very constant in religious duties, and often wondered at the levity of
professors; it was a trouble to me, that they were so careless in religious
matters.--Thus I proceeded a considerable length on a self-righteous
foundation; and should have been entirely lost and undone, had not
the mere mercy of God prevented.
“Some
time in the beginning of winter, 1738, it pleased God, on one sabbath-day
morning, as I was walking out for some secret duties, to give me on a sudden
such a sense of my danger, and the wrath of God, that I stood amazed,
and my former good frames, that I had pleased myself with, all presently
vanished. From the view I had of my sin and vileness, I was much distressed
all that day, fearing the vengeance of God would soon overtake me. I was
much dejected, kept much alone, and sometimes envied the birds and beasts
their happiness, because they were not exposed to eternal misery, as I
evidently saw I was. And thus I lived from day to day, being frequently
in great distress: sometimes there appeared mountains before me to obstruct
my hopes of mercy; and the work of conversion appeared so great, that I
thought I should never be the subject of it. I used, however, to pray and
cry to God, and perform other duties with great earnestness; and thus hoped
by some means to make the case better.
“And
though, hundreds of times, I renounced all pretences of any worth
in my duties, as I thought, even while performing them, and often confessed
to God that I deserved nothing, for the very best of them, but eternal
condemnation; yet still I had a secret hope of recommending myself
to God by my religious duties. When I prayed affectionately, and my heart
seemed in some measure to melt, I hoped God would be thereby moved to pity
me, my prayers then looked with some appearance of goodness in them,
and I seemed to mourn
for sin. And then I could in some measure
venture on the mercy of God in Christ, as I thought, though the preponderating
thought, the foundation
of my hope, was some imagination of
goodness in my heart-meltings, flowing of affections in duty, extraordinary
enlargements, &c. Though at times the gate appeared so very strait,
that it looked next to impossible to enter, yet, at other times, I flattered
myself that it was not so very difficult, and hoped I should by diligence
and watchfulness soon gain the point. Sometimes after enlargement in duty
and considerable affection, I hoped I had made a good step towards
heaven; imagined that God was affected as I was, and that he would hear
such sincere cries, as I called them. And so sometimes, when I withdrew
for secret duties in great distress, I returned comfortable; and thus healed
myself with my duties.
“Some
time in February, 1739, I set apart a day for secret fasting and prayer,
and spent the day in almost incessant cries to God for mercy, that he would
open my eyes to see the evil of sin, and the way of life by Jesus Christ.
And God was pleased that day to make considerable discoveries of my heart
to me. But still I trusted in all the duties I performed; though
there was no manner of goodness
in them, there being in them no
respect to the glory of God, nor any such principle in my heart. Yet, God
was pleased to make my endeavours that day ameans to show me my helplessness
in some measure.
“Sometimes
I was greatly encouraged, and imagined that God loved me, and was
pleased with me; and thought I should soon be fully reconciled to God.
But the whole was founded on mere presumption, arising from enlargement
in duty, or flowing of affections, or some good resolutions, and the like.
And when, at times, great distress began to arise, on a sight of my vileness,
nakedness, and inability to deliver myself from a sovereign God, I used
to put off the discovery, as what I could not bear. Once, I remember, a
pang of distress seized me, and the thoughts of renouncing myself, and
standing naked before God, stripped of all goodness, were so dreadful to
me, that I was ready to say to them as Felix to Paul, ‘Go thy way for this
time.’ Thus, though I daily longed for greater conviction of sin, supposing
that I must see more of my dreadful state in order to a remedy; yet when
the discoveries of my vile, hellish heart, were made to me, the sight was
so dreadful, and showed me so plainly my exposedness to damnation, that
I could not endure it.--I constantly strove after whatever qualifications
I imagined others obtained before the reception of Christ, in order to
recommend me to his favour. Sometimes I felt the power of a hard
heart, and supposed it must be softened
before Christ would
accept of me; and when I felt any meltings of heart, I hoped now the work
was almost done. Hence, when my distress still remained, I was wont to
murmur at God’s dealings with me; and thought, when others felt their hearts
softened, God showed them mercy; but my distress remained still.
“Sometimes
I grew remiss and
sluggish, without any great convictions
of sin, for a considerable time together; but after such a season, convictions
seized me more violently. One night I remember in particular, when I was
walking solitarily abroad, I had opened to me such a view of my sin, that
I feared the ground would cleave asunder under my feet, and become my grave;
and would send my soulquick
into hell, before I could get home. And though I was forced to go to bed,
lest my distress should be discovered by others, which I much feared; yet
I scarcely durst sleep at all, for I thought it would be a great wonder
if I should be out of hell in the morning. And though my distress was sometimes
thus great, yet I greatly dreaded the loss of convictions, and returning
back to a state of carnal security, and to my former insensibility of impending
wrath; which made me exceeding exact in my behaviour, lest I should stifle
the motions of God’s Holy Spirit. When at any time I took a view of my
convictions, and thought the degree of them to be considerable, I was wont
to trust in them; but this confidence, and the hopes of soon making some
notable advances towards deliverance, would ease my mind, and I soon became
more senseless and remiss: but then again, when I discerned my convictions
to grow languid, and I thought them about to leave me, this immediately
alarmed and distressed me. Sometimes I expected to take a large step, and
get very far towards conversion, by some particular opportunity or means
I had in view.
“The
many disappointments, great distresses, and perplexity I met with, put
me into a most horrible frame of contesting with the Almighty;
with an inward vehemence and virulence finding fault with his ways of dealing
with mankind. I found great fault with the imputation of Adam’s sin to
his posterity; and my wicked heart often wished for some other way of salvation,
than by Jesus Christ. Being like the troubled sea, my thoughts confused,
I used to contrive to escape the wrath of God by some other means.
I had strange projects, full of atheism, contriving to disappoint God’s
designs and decrees concerning me, or to escape his notice, and
hide myself from him. But when, upon reflection, I saw these projects were
vain, and would not serve me, and that I could contrive nothing for my
own relief; this would throw my mind into the most horrid frame, to wish
there was no God, or to wish there were some other God that could
control him, &c. These thoughts and desires were the secret inclinations
of my heart, frequently acting before I was aware; but, alas! they were
mine, although I was affrighted when I came to reflect on them.
When I considered,
318
BRAINERD’S LIFE AND DIARY.
it
distressed me to think, that my heart was so full of enmity against God;
and it made me tremble, lest his vengeance should suddenly fall upon me.
I used before to imagine, that my heart was not so bad as the Scriptures
and some other books represented it. Sometimes I used to take much pains
to work it up into a good frame, an humble submissive disposition; and
hoped there was then some goodness in me. But, on a sudden, the
thoughts of the strictness of the law, or the sovereignty of God, would
so irritate the corruption of my heart, that I had so watched over, and
hoped I had brought to a good frame, that it would break over all bounds,
and burst forth on all sides, like floods of water when they break down
their dam.
“Being
sensible of the necessity of a deep humiliation in order to a saving close
with Christ, I used to set myself to work in my own heart those convictions
that were requisite in such an humiliation; as, a conviction that God would
be just, if he cast me off for ever; that if ever God should bestow mercy
on me, it would be mere grace, though I should be in distress many years
first, and be never so much engaged in duty; that God was not in the least
obliged to pity me the more for all past duties, cries, and tears, &c.
I strove to my utmost to bring myself to a firm belief of these things
and a hearty assent to them; and hoped that now I was brought off from
myself, truly humbled, and that I bowed to the divine sovereignty.
I was wont to tell God in my prayers, that now I had those very dispositions
of soul that he required, and on which he showed mercy to others, and thereupon
to beg and plead for mercy to me. But when I found no relief, and was still
oppressed with guilt, and fears of wrath, my soul was in a tumult, and
my heart rose against God, as dealing hardly with me. Yet then my
conscience flew in my face, putting me in mind of my late confession to
God of his justice in my condemnation, &c. And this giving me
a sight of the badness of my heart, threw me again into distress, and I
wished I had watched my heart more narrowly, to keep it from breaking out
against God’s dealings with me; and I even wished I had not pleaded for
mercy on account of my humiliation, because thereby I had lost all my seeming
goodness.--Thus, scores of times, I vainly imagined myself humbled and
prepared for saving mercy. And while I was in this distressed, bewildered,
and tumultuous state of mind, the corruption of my heart was especially
irritated with the following things.
“1.
The strictness of the divine law. For I found it was impossible
for me, after my utmost pains, to answer its demands. I often made new
resolutions, and as often broke them. I imputed the whole to carelessness
and the want of being more watchful, and used to call myself a fool for
my negligence. But when, upon a stronger resolution, and greater endeavours,
and close application to fasting and prayer, I found all attempts fail;
then I quarrelled with the law of God, as unreasonably rigid. I thought,
if it extended only to my outward actions and behaviours I could
bear with it; but I found it condemned me for my evil thoughts,
and sins of my heart, which I could not possibly prevent. I was
extremely loth to own my utter helplessness in this matter: but after repeated
disappointments, thought that, rather than perish, I could do a little
more still; especially if such and such circumstances might but attend
my endeavours and strivings. I hoped, that I should strive more
earnestly than ever, if the matter came to extremity--though I never could
find the time to do my utmost, in the manner I intended--and this hope
of future more favourable circumstances, and of doing something great hereafter,
kept me from utter despair in myself, and from seeing myself fallen into
the hands of a sovereign God, and dependent on nothing but free and boundless
grace.
“2.
Another thing was, that faith alone was the condition of salvation;
that God would not come down to lower terms, and that he would not promise
life and salvation upon my sincere and hearty prayers and endeavours. That
word, Mark xvi. 16. “He that believeth not, shall be damned,” cut off all
hope there: and I found, faith was the sovereign gift of God; that I could
not get it as of myself, and could not oblige God to bestow it upon me,
by any of my performances, (Eph. ii. 1, 8.) This, I was ready to
say, is a hard saying, who can bear it? I could not bear, that all
I had done should stand for mere nothing, who had been very conscientious
in duty, had been exceeding religious a great while, and had, as I thought,
done much more than many others who had obtained mercy. I confessed
indeed the vileness of my duties; but then, what made them at that time
seem vile, was my wandering thoughts in them; not because I was
all over defiled like a devil, and the principle corrupt from whence
they flowed, so that I could not possibly do any thing that was good. And
therefore I called what I did, by the name of honest faithful endeavours;
and could not bear it, that God had made no promises of salvation to them.
“3.
Another thing was, that I could not find out what faith was; or
what it was to believe, and come to Christ. I read the calls of
Christ to the weary and heavy laden; but could find no way
that he directed them to come in. I thought I would gladly come, if I knew
how, though the path of duty were never so difficult. I read Mr.
Stoddard’s Guide to Christ, (which I trust was, in the hand of God,
the happy means of my conversion,) and my heart rose against the author;
for though he told me my very heart all along under convictions, and seemed
to be very beneficial to me in his directions; yet here he failed, he did
not tell me any thing I could do that would bring me to Christ,
but left me as it were with a great gulf between, without any direction
to get through. For I was not yet effectually and experimentally, taught,
that there could be no way prescribed, whereby a natural
man could, of his own strength, obtain that which is supernatural,
and which the highest angel cannot give.
“4.
Another thing to which I found a great inward opposition, was the sovereignty
of God. I could not bear that it should be wholly at God’s pleasure to
save or damn me, just as he would. That passage, Rom. ix. 11-23. was a
constant vexation to me, especially ver. 21. Reading or meditating on this,
always destroyed my seeming good frames: for when I thought I was almost
humbled, and almost resigned, this passage would make my enmity against
the sovereignty of God appear. When I came to reflect on my inward enmity
and blasphemy, which arose on this occasion, I was the more afraid of God,
and driven further from any hopes of reconciliation with him. It gave me
such a dreadful view of myself, that I dreaded more than ever to see myself
in God’s hands, at his sovereign disposal, and it made me more opposite
than ever to submit to his sovereignty; for I thought God designed my damnation.
“All
this time the Spirit of God was powerfully at work with me; and I was inwardly
pressed to relinquish all self-confidence, all hopes of ever helping
myself by any means whatsoever: and the conviction of my lost estate
was sometimes so clear and manifest before my eyes, that it was as if it
had been declared to me in so many words, ‘It is done, it is done, for
ever impossible to deliver yourself.’ For about three or four days my soul
was thus greatly distressed. At some turns, for a few moments, I seemed
to myself lost and undone; but then would shrink back immediately
from the sight, because I dared not venture myself into the hands of God,
as wholly helpless, and at the disposal of his sovereign pleasure. I dared
not see that important truth concerning myself, that I was dead in trespasses
and sins. But when I had as it were thrust away these views of myself
at any time, I felt distressed to have the same discoveries of myself again;
for I greatly feared being given over of God to final stupidity. When I
thought of putting it off to a more convenient season, the conviction
was so close and powerful, with regard to the present time, that
it was the best, and probably the only time, that I dared not put
it off.
“It
was the sight of truth concerning myself, truth respecting
my state, as a creature fallen and alienated from God, and that consequently
could make no demands on God for mercy, but must subscribe to the absolute
sovereignty of the Divine Being; the sight of the truth, I say,
my soul shrank away from, and trembled to think of beholding. Thus, he
that doth evil, as all unregenerate men continually do, hates the
light of truth, neither cares to come to it, because it will
reprove his deeds, and show him his just deserts, John iii. 20.
And though, some time before, I had taken much pains, as I thought, to
submit to
PART
I. A.D. 1718-1742. ÆT. 1-24.319
the
sovereignty of God, yet I mistook the thing; and did not once imagine,
that seeing and being made experimentally sensible of this truth, which
my soul now so much dreaded and trembled at, was the frame of soul that
I had been so earnest in pursuit of heretofore. For I had ever hoped, that
when I had attained to that humiliation, which I supposed necessary
to go before faith, then it would not be fair for God to cast me off;
but now I saw it was so far from any goodness in me, to own myself spiritually
dead, and destitute of all goodness, that, on the contrary, my mouth
would be for ever stopped by it; and it looked as dreadful
to me, to see myself, and the relation I stood in to God--I a sinner and
criminal, and he a great Judge and Sovereign--as it would be to a poor
trembling creature, to venture off some high precipice. And hence I put
it off for a minute or two, and tried for better circumstances to do it
in; either I must read a passage or two, or pray first, or something of
the like nature; or else put off my submission to God’s sovereignty, with
an objection, that I did not know how to submit. But the truth was, I could
see no safety in owning myself in the hands of a sovereign God, and that
I could lay no claim to any thing better than damnation.
“But
after a considerable time spent in such like exercises and distresses,
one morning, while I was walking in a solitary place, as usual, I at once
saw that all my contrivances and projects to effect or procure deliverance
and salvation for myself, were utterly in vain; I was brought quite
to a stand, as finding myself totally lost. I had thought many times
before, that the difficulties in my way were very great; but now I saw,
in another and very different light, that it was for ever impossible for
me to do any thing towards helping or delivering myself. I then thought
of blaming myself, that I had not done more, and been more engaged, while
I had opportunity--for it seemed now as if the season of doing was for
ever over and gone--but I instantly saw, that let me have done what I would,
it would no more have tended to my helping myself, than what I had done;
that I had made all the pleas I ever could have made to all eternity; and
that all my pleas were vain. The tumult that had been before in
my mind, was now quieted; and I was something eased of that distress,
which I felt, while struggling against a sight of myself, and of the divine
sovereignty. I had the greatest certainty that my state was for ever miserable,
for all that I could do; and wondered that I had never been sensible
of it before.
“While
I remained in this state, my notions respecting my duties
were quite different from what I had ever entertained in times past. Before
this, the more I did in duty, the more hard I thought it would be for God
to cast me off; though at the same time I confessed, and thought I saw,
that there was no goodness or merit in my duties; but now the more
I did in prayer or any other duty, the more I saw I was indebted to God
for allowing me to ask for mercy; for I saw it was self-interest
had led me to pray, and that I had never once prayed from any respect to
the glory of God. Now I saw there was no necessary connexion between my
prayers and the bestowment of divine mercy; that they laid not the least
obligation upon God to bestow his grace upon me; and that there
was no more virtue or goodness in them, than there would be in my paddling
with my hand in the water, (which was the comparison I had then in
my mind,) and this because they were not performed from any love or regard
to God. I saw that I had been heaping up my devotions before God, fasting,
praying, &c. pretending, and indeed really thinking sometimes, that
I was aiming at the glory of God; whereas I never once truly intended
it, but only my own happiness. I saw, that as I had never done any thing
for God, I had no claim on any thing from him, but perdition,
on account of my hypocrisy and mockery. Oh how different did my duties
now appear from what they used to do! I used to charge them with sin and
imperfection; but this was only on account of the wanderings and vain thoughts
attending them, and not because I had no regard to God in them; for this
I thought I had. But when I saw evidently that I had regard to nothing
but self-interest, then they appeared a vile mockery of God, self-worship,
and a continual course of lies; so that I now saw that something worse
had attended my duties, than barely a few wanderings, &c.; for the
whole was nothing but
self-worship, and a horrid abuse of God.
“I
continued, as I remember, in this state of mind, from Friday morning till
the sabbath evening following, (July 12, 1739,) when I was walking again
in the same solitary place, where I was brought to see myself lost and
helpless, as before mentioned. Here, in a mournful melancholy state, I
was attempting to pray; but found no heart to engage in that or any other
duty; my former concern, exercise, and religious affections were now gone.
I thought the Spirit of God had quite left me; but still was not
distressed: yet disconsolate, as if there was nothing in heaven or earth
could make me happy. Having been thus endeavouring to pray--though, as
I thought, very stupid and senseless--for near half an hour, then, as I
was walking in a dark thick grove,
unspeakable glory seemed to open
to the view and apprehension of my soul. I do not mean any external
brightness, for I saw no such thing; nor do I intend any imagination of
a body of light, somewhere in the third heavens, or any thing of that nature;
but it was a new inward apprehension or view that I had of God,
such as I never had before, nor any thing which had the least resemblance
of it. I stood still, wondered, and admired! I knew that I never had seen
before any thing comparable to it for excellency and beauty; it was widely
different from all the conceptions that ever I had of God, or things divine.
I had no particular apprehension of any one person in the Trinity, either
the Father, the Son, or the Holy Ghost; but it appeared to be divine
glory. My soul rejoiced with joy unspeakable, to see such a
God, such a glorious Divine Being; and I was inwardly pleased and satisfied
that he should be God over all for ever and ever. My soul was so
captivated and delighted with the excellency, loveliness, greatness, and
other perfections of God, that I was even swallowed up in him; at least
to that degree, that I had no thought (as I remember) at first about
my own salvation, and scarce reflected there was such a creature as myself.
“Thus
God, I trust, brought me to a hearty disposition to exalt him, and
set him on the throne, and principally and ultimately to aim at his honour
and glory, as King of the universe. I continued in this state of inward
joy, peace, and astonishment, till near dark, without any sensible abatement;
and then began to think and examine what I had seen; and felt sweetly composed
in my mind all the evening following. I felt myself in a new world, and
every thing about me appeared with a different aspect from what it was
wont to do. At this time, the way of salvation opened to me with
such infinite wisdom, suitableness, and excellency, that I wondered I should
ever think of any other way of salvation; was amazed that I had
not dropped my own contrivances, and complied with this lovely, blessed,
and excellent way before. If I could have been saved by my own duties,
or any other way that I had formerly contrived, my whole soul would now
have refused it. I wondered that all the world did not see and comply with
this way of salvation, entirely by the righteousness of Christ.
“The
sweet relish of what I then felt, continued with me for several days, almost
constantly, in a greater or less degree; I could not but sweetly rejoice
in God, lying down and rising up. The next Lord’s day I felt something
of the same kind, though not so powerful as before. But not long after
I was again involved in thick darkness, and under great distress;
yet not of the same kind with my distress under convictions. I was guilty,
afraid, and ashamed to come before God; was exceedingly pressed with a
sense of guilt: but it was not long before I felt, I trust, true repentance
and joy in God.--About the latter end of August, I again fell under great
darkness; it seemed as if the presence of God was clean gone for ever;
though I was not so much distressed about my spiritual state, as
I was at my being shut out from God’s presence, as I then sensibly
was. But it pleased the Lord to return graciously to me, not long after.
“In
the beginning of September I went to college,* and entered there; but with
some degree of reluctancy, fearing lest I should not be able to lead a
life of strict religion, in
*
Yale college, in New-Haven
320
BRAINERD’S LIFE AND DIARY.
the
midst of so many temptations.--After this, in the vacancy, before
I went to tarry at college, it pleased God to visit my soul with clearer
manifestations of himself and his grace. I was spending some time in prayer,
and self-examination, when the Lord by his grace so shined into my heart,
that I enjoyed full assurance of his favour, for that time; and my soul
was unspeakably refreshed with divine and heavenly enjoyments. At this
time especially, as well as some others, sundry passages of God’s word
opened to my soul with divine clearness, power, and sweetness, so as to
appear exceeding precious, and with clear and certain evidence of its being
the word of God. I enjoyed considerable sweetness in religion all
the winter following.
“In
Jan. 1740, the measles spread much in college; and I having taken the distemper,
went home to Haddam. But some days before I was taken sick, I seemed to
be greatly deserted, and my soul mourned the absence of the Comforter exceedingly.
It seemed to me all comfort was for ever gone; I prayed and cried to God
for help, yet found no present comfort or relief. But through divine goodness,
a night or two before I was taken ill, while I was walking alone in a very
retired place, and engaged in meditation and prayer, I enjoyed a sweet
refreshing visit, as I trust, from above; so that my soul was raised far
above the fears of death. Indeed I rather longed for death, than feared
it. O how much more refreshing this one season was, than all the pleasures
and delights that earth can afford! After a day or two I was taken with
the measles, and was very ill indeed, so that I almost despaired of life;
but had no distressing fears of death at all. However, through divine goodness
I soon recovered; yet, by reason of hard and close studies, and being much
exposed on account of my freshmanship, I had but little time for
spiritual duties: my soul often mourned for want of more time and opportunity
to be alone with God. In the spring and summer following, I had better
advantages for retirement, and enjoyed more comfort in religion. Though
indeed my ambition in my studies greatly wronged the activity and vigour
of my spiritual life; yet this was usually the case with me, that “in the
multitude of my thoughts within me, God’s comforts principally delighted
my soul;” these were my greatest consolations day by day.
“One
day I remember, in particular, (I think it was in June, 1740,) I walked
to a considerable distance from the college, in the fields alone at noon,
and in prayer found such unspeakable sweetness and delight in God, that
I thought, if I must continue still in this evil world, I wanted always
to be there, to behold God’s glory. My soul dearly loved all mankind, and
longed exceedingly that they should enjoy what I enjoyed. It seemed to
be a little resemblance of heaven. On Lord’s day, July 6, being sacrament-day,
I found some divine life and spiritual refreshment in that holy ordinance.
When I came from the Lord’s table, I wondered how my fellow-students could
live as I was sensible most did.--Next Lord’s day, July 13, I had some
special sweetness in religion.--Again, Lord’s day, July 20, my soul was
in a sweet and precious frame.
“Some
time in August following, I became so weakly and disordered, by too close
application to my studies, that I was advised by my tutor to go home, and
disengage my mind from study, as much as I could; for I was grown so weak,
that I began to spit blood. I took his advice, and endeavoured to lay aside
my studies. But being brought very low, I looked death in the face more
stedfastly; and the Lord was pleased to give me renewedly a sweet sense
and relish of divine things; and particularly, October 13, I found divine
help and consolation in the precious duties of secret prayer and self-examination,
and my soul took delight in the blessed God:--so likewise on the 17th of
October.
“Saturday,
Oct.
18. In my morning devotions, my soul was exceedingly melted, and bitterly
mourned over my exceeding sinfulness and vileness. I never
before had felt so pungent and deep a sense of the odious nature of sin,
as at this time. My soul was then unusually carried forth in love to God,
and had a lively sense of God’s love to me. And this love and hope, at
that time, cast out fear. Both morning and evening I spent some time in
self-examination, to find the truth of grace, as also my fitness to
approach to God at his table the next day; and through infinite grace,
found the Holy Spirit influencing my soul with love to God, as a witness
within myself.
“Lord’s
day, Oct.
19. In the morning I felt my soul hungering and thirsting after righteousness.
In the forenoon, while I was looking on the sacramental elements, and thinking
that Jesus Christ would soon be “set forth crucified before me,” my soul
was filled with light and love, so that I was almost in an ecstasy; my
body was so weak, I could scarcely stand. I felt at the same time an exceeding
tenderness and most fervent love towards all mankind; so that my soul and
all the powers of it seemed, as it were, to melt into softness and sweetness.
But during the communion, there was some abatement of this life and fervour.
This love and joy cast out fear; and my soul longed for perfect grace and
glory. This frame continued till the evening, when my soul was sweetly
spiritual in secret duties.
“Monday,
Oct.
20. I again found the assistance of the Holy Spirit in secret duties, both
morning and evening, and life and comfort in religion through the whole
day.--Tuesday, Oct. 21. I had likewise experience of the goodness
of God in “shedding abroad his love in my heart,” and giving me delight
and consolation in religious duties; and all the remaining part of the
week, my soul seemed to be taken up with divine things. I now so longed
after God, and to be freed from sin, that when I felt myself recovering,
and thought I must return to college again, which had proved so hurtful
to my spiritual interest the year past, I could not but be grieved, and
I thought I had much rather have died; for it distressed me to think of
getting away from God. But before I went, I enjoyed several other sweet
and precious seasons of communion with God, (particularly Oct. 30, and
Nov. 4,) wherein my soul enjoyed unspeakable comfort.
“I
returned to college about Nov. 6, and, through the goodness of God, felt
the power of religion almost daily, for the space of six weeks.--Nov. 28.
In my evening devotion, I enjoyed precious discoveries of God, and was
unspeakably refreshed with that passage, Heb. xii. 22-24. My soul longed
to wing away for the paradise of God; I longed to be conformed to God in
all things.--A day or two after, I enjoyed much of the light of God’s countenance,
most of the day; and my soul rested in God.
“Tuesday,
Dec.
9. I was in a comfortable frame of soul most of the day; but especially
in evening devotions, when God was pleased wonderfully to assist and strengthen
me; so that I thought nothing should ever move me from the love of God
in Christ Jesus my Lord.--O! one hour with God infinitely exceeds
all the pleasures and delights of this lower world.
“Some
time towards the latter end of January, 1741, I grew more cold and
dull in religion, by means of my old temptation, viz. ambition
in my studies.--But through divine goodness, a great and general awakening
spread itself over the college, about the latter end of February, in which
I was much quickened, and more abundantly engaged in religion.”
This
awakening was at the beginning of that extraordinary religious commotion
through the land, which is fresh in every one’s memory. It was for a time
very great and general at New-Haven; and the college had no small share
in it. That society was greatly reformed, the students in general
became serious, many of them remarkably so, and much engaged
in the concerns of their eternal salvation. And however undesirable the
issue of the awakenings of that day have appeared in many others,
there have been manifestly happy and abiding effects of the impressions
then made on the minds of many of the members of that college. And by all
that I can learn concerning Mr. Brainerd, there can be no reason to doubt
but that he had much of God’s gracious presence, and of the lively actings
of true grace, at that time: but yet he was afterwards abundantly sensible,
that his religious experiences and affections at that time were not free
from a corrupt mixture, nor his conduct to be acquitted from many things
that were imprudent and blamable; which he greatly lamented himself, and
was desirous that others should not make an ill use of such an example.
And therefore, al-
PART
I A.D. 1718-1742. ÆT. 1-24. 321
though
at the time he kept a constant diary, containing a very particular account
of what passed from day to day, for the next thirteen months, from the
latter end of Jan. 1741, forementioned, in two small books, which he called
the two first volumes of his diary, next following the account before
given of his convictions, conversion, and consequent comforts; yet, when
he lay on his death-bed, he gave order (unknown to me till after his death)
that these two volumes should be destroyed, and in the beginning of the
third book of his diary, he wrote thus, (by the hand of another, he not
being able to write himself,) “The two preceding volumes, immediately following
the account of the author’s conversion, are lost. If any are desirous to
know how the author lived, in general, during that space of time, let them
read the first thirty pages of this volume; where they will find something
of a specimen of his ordinary manner of living, through that whole space
of time, which was about thirteen months; excepting that here he was more
refined from some imprudencies
and indecent heats, than there;
but the spiritof
devotion running through the whole was the same.
It
could not be otherwise than that one whose heart had been so prepared and
drawn to God, as Mr. Brainerd’s had been, should be mightily enlarged,
animated, and engaged at the sight of such an alteration made in the college,
the town, and country; and so great an appearance of men reforming their
lives, and turning from their profaneness and immorality to seriousness
and concern for their salvation, and of religion reviving and flourishing
almost every where. But as an intemperate, imprudent zeal, and a degree
of enthusiasm, soon crept in, and mingled itself with that revival of religion;
and so great and general an awakening being quite a new thing in the land,
at least as to all the living inhabitants of it; neither people nor ministers
had learned thoroughly to distinguish between solid religion and
its delusive counterfeits. Even many ministers of the gospel, of long standing
and the best reputation, were for a time overpowered with the glaring appearances
of the latter; and therefore, surely it was not to be wondered at, that
young Brainerd, but a sophomore at college, should be so; who was
not only young in years, but very young in religion and experience. He
had enjoyed but little advantage for the study of divinity, and still less
for observing the circumstances and events of such an extraordinary state
of things. To think it strange, a man must divest himself of all reason.
In these disadvantageous circumstances, Brainerd had the unhappiness to
have a tincture of that intemperate, indiscreet zeal, which was
at that time too prevalent; and was led, from his high opinion of others
whom he looked upon as better than himself, into such errors as were really
contrary to the habitual temper of his mind. One instance of his misconduct
at that time, gave great offence to the rulers of the college, even to
that degree that they expelled him the society; which it is necessary should
here be particularly related, with its circumstances.
During
the awakening at college, there were several religious students who associated
together for mutual conversation and assistance in spiritual things. These
were wont freely to open themselves one to another, as special and intimate
friends: Brainerd was one of this company. And it once happened, that he
and two or three more of these intimate friends were in the hall together,
after Mr. Whittelsey, one of the tutors, had been to prayer there with
the scholars; no other person now remaining in the hall but Brainerd and
his companions. Mr. Whittelsey having been unusually pathetical in his
prayer, one of Brainerd’s friends on this occasion asked him what he thought
of Mr. Whittelsey; he made answer, “He has no more grace than this chair.”
One of the freshmen happening at that time to be near the hall (though
not in the room) over-heard those words. This person, though he heard no
name mentioned, and knew not who was thus censured, informed a certain
woman in the town, withal telling her his own suspicion, viz. that
he believed Brainerd said this of some one or other of the rulers of
the college. Whereupon she went and informed the rector, who sent
for this freshman and examined him. He told the rector the words
he heard Brainerd utter, and informed him who were in the room with him
at that time. Upon which the rector sent for them: they were very backward
to inform against their friend what they looked upon as private conversation,
and especially as none but they had heard or knew of whom he had uttered
those words: yet the rector compelled them to declare what he said,
and of whom he said it.--Brainerd looked on himself very ill used
in the management of this affair; and thought, that it was injuriously
extorted from his friends, and then injuriously required
of him--as if he had been guilty of some open, notorious crime--to make
a public confession, and to humble himself before the whole college
in the hall, for what he had said only in private
conversation.--He
not complying with this demand, and having gone once to the separate meeting
at New-Haven, when forbidden by the rector; and also having been accused
by one person of saying concerning the rector, “that he wondered he
did not expect to drop down dead for fining the scholars who followed Mr.
Tennent to Milford, though there was no proof of it; (and Mr. Brainerd
ever professed that he did not remember his saying any thing to that purpose;)
for these things he was expelled the college.
Now,
how far the circumstances and exigencies of that day might justify such
great severity in the governors of the college, I will not undertake to
determine; it being my aim, not to bring reproach on the authority of the
college, but only to do justice to the memory of a person, who was I think
eminently one of those whose memory is blessed.--The reader
will see, in the sequel of the story of Mr. Brainerd’s life,* what
his own thoughts afterwards were of his behaviour in these things, and
in how christian a manner he conducted himself, with respect to this affair:
though he ever, as long as he lived, supposed himself ill used in the management
of it, and in what he suffered.--His expulsion was in the winter, 1742,
while in his third year at college.
PART II.
FROM
ABOUT THE TIME THAT HE FIRST BEGAN TO DEVOTE HIMSELF MORE ESPECIALLY TO
THE STUDY OF DIVINITY, TILL HE WAS EXAMINED AND LICENSED TO PREACH, BY
THE ASSOCIATION OF MINISTERS BELONGING TO THE EASTERN DISTRICT OF THE COUNTY
OF FAIRFIELD, IN CONNECTICUT.
MR.
BRAINERD, the Spring after his expulsion, went to live with the
Reverend Mr. Mills, of Ripton, to pursue his studies with him, in order
to his being fitted for the work of the ministry; where he spent the greater
part of the time, till the Association licensed him to preach; but frequently
rode to visit the neighbouring ministers, particularly Mr. Cooke of Stratford,
Mr. Graham of Southbury, and Mr. Bellamy of Bethlehem. While with Mr. Mills,
he began the third book of his diary, in which the account he wrote
of himself, is as follows.
“Thursday,
April 1, 1742. I seem to be declining, with respect to my life and
warmth in divine things; had not so free access to God in prayer as usual
of late. O that God would humble me deeply in the dust before him! I deserve
hell every day, for not loving my Lord more, who has, I trust, loved
me, and given himself for me; and every time I am enabled to exercise
any grace renewedly, I am renewedly indebted to the God of all grace for
special assistance. Where then is boasting? Surely it is excluded,
when we think how we are dependent on God for the being and every act of
grace. Oh, if ever I get to heaven, it will be because God will, and nothing
else; for I never did any thing of myself, but get away from God! My soul
will be astonished at the unsearchable riches of divine grace, when I arrive
at the mansions, which the blessed Saviour is gone before to prepare.
“Friday,
April
2. In the afternoon I felt, in secret
*
Particularly under the date, Wednesday, Sept. 11, 1713.
322
BRAINERD’S LIFE AND DIARY.
prayer,
much resigned, calm, and serene. What are all the storms of this lower
world, if Jesus by his Spirit does but come walking on the seas!--Some
time past, I had much pleasure in the prospect of the heathen being brought
home to Christ, and desired that the Lord would employ me in that
work:--but now, my soul more frequently desires to die, to be with Christ.
O that my soul were wrapt up in divine love, and my longing desires after
God increased!--In the evening, was refreshed in prayer, with the hopes
of the advancement of Christ’s kingdom in the world.
“Saturday,
April
3.
Was very much amiss this morning, and had a bad night. I thought,
if God would take me to himself now, my soul would exceedingly rejoice.
O that I may be always humble and resigned to God, and that he would cause
my soul to be more fixed on himself, that I may be more fitted both for
doing and suffering!
“Lord’s
day, April
4. My heart was wandering and lifeless. In the evening God gave
me faith in prayer, made my soul melt in some measure, and gave me to taste
a divine sweetness. O my blessed God! Let me climb up near to him, and
love, and long, and plead, and wrestle, and stretch after him, and for
deliverance from the body of sin and death.--Alas! my soul mourned to think
I should ever lose sight of its beloved again. ‘O come, Lord Jesus, Amen.’”
On
the evening of the next day, he complains, that he seemed to be
void of all relish of divine things, felt much of the prevalence of corruption,
and saw in himself a disposition to all manner of sin; which brought a
very great gloom on his mind, and cast him down into the depths of melancholy;
so that he speaks of himself as amazed, having no comfort, but filled with
horror, seeing no comfort in heaven or earth.
“Tuesday,
April
6. I walked out this morning to the same place where I was last night,
and felt as I did then; but was somewhat relieved by reading some passages
in my diary, and seemed to feel as ifI
might pray to the great God again with freedom; but was suddenly struck
with a damp, from the sense I had of my own vileness.--Then I cried to
God to cleanse me from my exceeding filthiness, to give me repentance and
pardon. I then began to find it sweet to pray; and could think of undergoing
the greatest sufferings, in the cause of Christ, with pleasure; and found
myself willing, if God should so order it, to suffer banishment from my
native land, among the heathen, that I might do something for their salvation,
in distresses and deaths of any kind.--Then God gave me to wrestle earnestly
for others, for the kingdom of Christ in the world, and for dear christian
friends.--I felt weaned from the world, and from my own reputation amongst
men, willing to be despised, and to be a gazing-stock for the world
to behold.--It is impossible for me to express how I then felt: I had not
much joy, but some sense of the majesty of God, which made me as
it were tremble. I saw myself mean and vile, which made me more willing
that God should do what he would with me; it was all infinitely reasonable.
“Wednesday,
April
7.
I had not so much fervency, but felt something as I did yesterday
morning, in prayer.--At noon I spent some time in secret, with some fervency,
but scarce any sweetness; and felt very dull in the evening.
“Thursday,
April
8.Had raised hopes to-day respecting the heathen. O that God would bring
in great numbers of them to Jesus Christ! I cannot but hope I shall see
that glorious day.--Every thing in this world seems exceeding vile and
little to me: I look so on myself.--I had some little dawn of comfort to-day
in prayer; but especially to-night, I think I had some faith and power
of intercession with God. I was enabled to plead with God for the growth
of grace in myself; and many of the dear children of God then lay with
weight upon my soul. Blessed be the Lord! It is good to wrestle for divine
blessings.
“Friday,
April
9.
Most of my time in morning devotion was spent without sensible
sweetness; yet I had one delightful prospect of arriving at the heavenly
world. I am more amazed than ever at such thoughts; for I see myself infinitely
vile and unworthy. I feel very heartless and dull; and though I long for
the presence of God, and seem constantly to reach towards God in desires;
yet I cannot feel that divine and heavenly sweetness that I used to enjoy.--No
poor creature stands in need of divine grace more than I, and none abuse
it more than I have done, and still do.
“Saturday,
April
10.
Spent much time in secret prayer this morning, and not without
some comfort in divine things; and, I hope, had some faith in exercise:
but am so low, and feel so little of the sensible presence of God,
that I hardly know what to call faith, and am made to possess the sins
of my youth, and the dreadful sin of my nature. I am all sin; I cannot
think, nor act, but every motion is sin.--I feel some faint hopes, that
God will, of his infinite mercy, return again with showers of converting
grace to poor gospel-abusing sinners; and my hopes of being employed
in the cause of God, which of late have been almost extinct, seem now a
little revived. O that all my late distresses and awful apprehensions might
prove but Christ’s school, to make me fit for greater service, by teaching
me the great lesson of humility!
“Lord’s
day, April
11. In the morning I felt but little life, excepting that my heart was
somewhat drawn out in thankfulness to God for his amazing grace and condescension
to me, in past influences and assistances of his Spirit.--Afterwards, I
had some sweetness in the thoughts of arriving at the heavenly world.
O for the happy day!--After public worship God gave me special assistance
in prayer; I wrestled with my dear Lord, with much sweetness; and intercession
was made a delightful employment to me.--In the evening, as I was viewing
the light in the north, I was delighted in contemplation on the glorious
morning of the resurrection.
“Monday,
April
12. This morning the Lord was pleased to lift up the light of his countenance
upon me in secret prayer, and made the season very precious to my soul.
And though I have been so depressed of late, respecting my hopes of future
serviceableness in the cause of God; yet now I had much encouragement respecting
that matter. I was especially assisted to intercede and plead for poor
souls, and for the enlargement of Christ’s kingdom in the world, and for
special grace for myself, to fit me for special services.
I felt exceedingly calm, and quite resigned to God, respecting my future
employment, when and where he pleased. My faith lifted me
above the world, and removed all those mountains, that I could not look
over of late. I wanted not the favour of man to lean upon; for I knew Christ’s
favour was infinitely better, and that it was no matter when, nor
where, nor how Christ should send me, nor what trials he
should still exercise me with, if I might be prepared for his work and
will. I now found revived, in my mind, the wonderful discovery of
infinite wisdom in all the dispensations of God towards me, which
I had a little before I met with my great trial at college; every thing
appeared full of divine wisdom.
“Tuesday,
April
13. I saw myself to be very mean and vile; and wondered at those that showed
me respect. Afterwards I was somewhat comforted in secret retirement, and
assisted to wrestle with God, with some power, spirituality, and sweetness.
Blessed be the Lord, he is never unmindful of me, but always sends me needed
supplies; and, from time to time, when I am like one dead, he raises me
to life. O that I may never distrust infinite goodness!
“Wednesday,
April
14. My soul longed for communion with Christ, and for the mortification
of indwelling corruption, especially spiritual pride. O there is a sweet
day coming, wherein the weary will be at rest! My soul has enjoyed
much sweetness this day in the hopes of its speedy arrival.
“Thursday,
April
15. My desires apparently centred in God, and I found a sensible attraction
of soul after him sundry times to-day. I know I long for God, and
a conformity to his will, in inward purity and holiness, ten thousand times
more than for any thing here below.
“Friday
and Saturday, April
16, 17. I seldom prayed without some sensible joy in the Lord. Sometimes
I longed much to be dissolved, and to be with Christ. O that God
would enable me to grow in grace every day! Alas!
PART
II. A.D. 1742. APRIL-JULY. ÆT. 25. 323
my
barrenness is such, that God might well say, Cut it down.--I am
afraid of a dead heart on the sabbath now begun:* O that God would quicken
me by his grace!
“Lord’s
day, April
18. I retired early this morning into the woods for prayer; had the assistance
of God’s Spirit, and faith in exercise; and was enabled to plead with fervency
for the advancement of Christ’s kingdom in the world, and to intercede
for dear absent friends.--At noon, God enabled me to wrestle with him,
and to feel, as I trust, the power of divine love in prayer.--At night
I saw myself infinitely indebted to God, and had a view of my shortcomings:
it seemed to me, that I had done as it were nothing for God, and that I
never had lived to him but a few hours of my life.
“Monday,
April
19. I set apart this day for fasting, and prayer to God for his grace;
especially to prepare me for the work of the ministry, to give me
divine aid and direction in my preparations for that great work, and in
his own time to send me into his harvest. Accordingly, in the morning,
I endeavoured to plead for the divine presence for the day, and not without
some life. In the forenoon, I felt the power of intercession for precious,
immortal souls; for the advancement of the kingdom of my dear Lord and
Saviour in the word; and withal, a most sweet resignation, and even consolation
and joy in the thoughts of suffering hardships, distresses, and even death
itself, in the promotion of it; and had special enlargement in pleading
for the enlightening and conversion of the poor heathen. In the afternoon,
God was with me of a truth. O it was blessed company indeed! God
enabled me so to agonize in prayer, that I was quite wet with perspiration,
though in the shade, and the cool wind. My soul was drawn out very much
for the world; for multitudes of souls. I think I had more enlargement
for sinners, than for the children of God; though I felt as if I could
spend my life in cries for both. I enjoyed great sweetness in communion
with my dear Saviour. I think I never in my life felt such an entire weanedness
from this world, and so much resigned to God in every thing.--O that I
may always live to and upon my blessed God! Amen, Amen.
“Tuesday,
April
20.This day I am twenty-four years of age. O how much mercy have I received
the year past! How often has God caused his goodness to pass before
me! And how poorly have I answered the vows I made this time twelvemonth,
to be wholly
the Lord’s, to be for ever devoted to his service!
The Lord help me to live more to his glory for the time to come.--This
has been a sweet, a happy day to me: blessed be God. I think my soul was
never so drawn out in intercession for others, as it has been this
night. Had a most fervent wrestle with the Lord to-night for my enemies;
and I hardly ever so longed to live to God, and to be altogether
devoted to him; I wanted to wear out my life in his service, and for his
glory.
“Wednesday,
April
21.Felt much calmness and resignation, and God again enabled me to wrestle
for numbers of souls, and had much fervency in the sweet duty of intercession.
I enjoyed of late more sweetness in intercession for others, than in any
other part of prayer. My blessed Lord really let me come near to him,
and plead with him.”
The
frame of mind, and exercises of soul, that he expresses the three days
next following, Thursday, Friday, and Saturday, are much of the same
kind with those expressed the two days past.
“Lord’s
day, April
25. This morning I spent about two hours in secret duties, and was enabled
more than ordinarily to agonize for immortal souls; though it was early
in the morning, and the sun scarcely shined at all, yet my body was quite
wet with sweat. I felt much pressed now, as frequently of late, to plead
for the meekness and calmness of the Lamb of God in my soul; and through
divine goodness felt much of it this morning. O it is a sweet disposition,
heartily to forgive all injuries done us; to wish our greatest enemies
as well as we do our own souls! Blessed Jesus, may I daily be more and
more conformed to thee. At night I was exceedingly melted with divine love,
and had some feeling sense of the blessedness of the upper world. Those
words hung upon me, with much divine sweetness, Psal. lxxxiv. 7. ‘They
go from strength to strength, every one of them in Zion appeareth before
God.’ O the near access that sometimes gives us in our addresses
to him! This may well be termed appearing before God: it is so indeed,
in the true spiritual sense, and in the sweetest sense. I think I have
not had such power of intercession these many months, both for God’s children,
and for dead sinners, as I have had this evening. I wished and longed for
the coming of my dear Lord: I longed to join the angelic hosts in praises,
wholly free from imperfection. O the blessed moment hastens! All I want
is to be more holy, more like my dear Lord. O for sanctification! My very
soul pants for the complete restoration of the blessed image of my Saviour;
that I may be fit for the blessed enjoyments and employments of the heavenly
world.
‘Farewell,
vain world; my soul can bid adieu;
My
Saviour’s taught me to abandon you.
Your
charms may gratify a sensual mind;
Not
please a soul wholly for God design’d.
Forbear
to entice, cease then my soul to call;
‘Tis
fix’d through grace; my God shall be my all.
While
he thus lets me heavenly glories view,
Your
beauties fade, my heart’s no room for you.’
“The
Lord refreshed my soul with many sweet passages of his word. O the new
Jerusalem! my soul longed for it. O the song of Moses and the Lamb! And
that blessed song, that no man can learn, but they who are redeemed
from the earth! and the glorious white robes, that were given
to the souls under the attar!
‘Lord,
I’m a stranger here alone;
Earth
no true comforts can afford;
Yet,
absent from my dearest one,
My
soul delights to cry, My Lord.
Jesus,
my Lord, my only love,
Possess
my soul, nor thence depart;
Grant
me kind visits, heavenly Dove;
My
God shall then have all my heart.’
“Monday, April 26.