Memoirs of Rev. David Brainerd, missionary to the Indians of North America.

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Table Of Contents

Pace, Preface by President Edwards. . GY %e . ° . ° v Preface by J. M. Sherwood. ° < . . . ° xv Introduction : Life and Character of Braden. : 3 ‘ ‘ wn EX God’s Hand in Missions. F é - 3 rs ° : . lii

Chapter I

His Early Life—First Religious Impressions—His own written Account of his Conversion and Religious Experiences until he began his Studies for the Gospel Ministry—President Edwards’ account of the Great Revival in New England, and of the Circumstances connected with Brainerd’s Dismissal from College. 1

A year at Kaunaumeek—Life in the Wilderness among Savages—T'ravels, Trials, | Tribulations and Triumphs—Ordination by Presbytery at Newark, N. J—Leaves Kaunaumeek on a Journey to New England. ; . en ve : ° 57

Chapter VI

Enters upon a mission among the Indians at Crossweeksung—A succinct account of his Missionary labor and success both at Kaunaumeek and at the Forks of the Delaware, in a letter of Brainerd’s to the Rev. Mr. Pemberton. . . ° 2 104

Chapter VII

A wonderful Work of Grace in the Wilderness—Publication of the First Part of Brainerd’s Journal—Interesting Services—Revival Scenes—A Journey to the Forks of the Delaware—A Strange Character—Precious Ingatherings. : 153

Chapter VIII

Brainerd’s Remarks in the Extraordinary Work of God’s Grace among these Indians. 192

CONTENTS. .

Pacr f CHAPTER IX. | Efforts to get a Schoolmaster to instruct the Indians—Continuance of the Good Work at Crossweeksung—Rode more than three thousand miles in a few months in visiting different parts of his Field—Successful attempts to teach the Assembly’s Shorter Catechism to the Indians—Amazing Changes wrought in one Year | in the Character of these Indians. ; ‘ , ° ° ° ‘ * 200

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Final stage of Brainerd’s Missionary Work—Visits the Susquehanna, and up among the Delawares—Returns to Cranberry very much prostrated—Continues his Work in great bodily Weakness and Suffering. : oe ua . ; rgict ry

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Chapter XIII

Parting with his beloved Missionary Flock—Returned to New England—Invited by President Edwards to his home—Long and severe illness in Boston—Final Return to Northampton—Last sickness and death—Funeral Services—Sermon by Edwards. 5 - : : . ‘ 5 . : ° ° ° ‘ 302

Chapter XIV

President Edwards’ Personal Estimate of Brainerd. . POM fos f= 4A

PRESIDENT EDWARD’S PREFACE TO THE ORIGINAL EDITION.

THERE are two ways of recommending true religion and virtue to the world ; the one, by doctrine and precept, the other by history andexample. 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 practise plainly delineated and abundantly enforced in its commands and counsels—but there we have many excellent examples of religion, and its power and practice set before us in the histories both of the Old and New Testament.

Jesus Curist, 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 done before—made use of both these methods. In his doctrine, he not only declared more fully the mind and will of God—the nature and properties of that virtue which becomes creatures of our constitution, and in our circumstances, and more powerfully enforced it by exhibiting the obligations and inducements to holiness ; but he also in his own practice gave a most perfect example of the virtue which 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 vi PREFACE TO THE .ORIGINAL EDITION.

has from time to time raised up eminent teachers, to ex-; hibit 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 havé 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 re- Jigion 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, a variety of unusual circumstances of remarkable trial ; and when God has withal remarkably distinguished them with wonderful success in their instructions and labors.

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 calculated to engage the attention of religious people, especially in America. He was a man of distinguished talents, as all are sensible who knew 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 altera-

PREFACE TO THE ORIGINAL EDITION. vil tion and moral transformation of subjects, who peculiarly render the charge 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 behavior, 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 ; and 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 his sentiments, frame, and behavior, during a long season of the gradual and sensible approach of death; and what were the effects of his religion 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 reason, and the Word of God.

I am far from supposing, that Brainerd’s inward exercises or his external conduct, were free from all imperfections. The example of Jesus Christ is the only perfect example that ever existed in human nature. It is, therefore, a rule by which to try all other examples ; 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 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 everything that can be produced in favor of true, vital religion; I refer to the fact, that he was, by his constitution and natural temper, so prone to

Vil PREFACE TO THE ORIGINAL EDITION.

melancholy, and dejection of spirit. There are some who think that all religion is a melancholy thing; and that what is called Christian experience is little else besides melancholy vapors, disturbing the brain, and exciting enthusiasitic imaginations. But that Brainerd’s temper or constitution inclined him to despondency, is no just ground to suspect his extraordinary devotion to have been only the fruit of a warm imagination. All who have well observed mankind, will readily grant that many of those who by their natural constitution or temper, are most disposed to dejection, are not 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. 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 Brainerd, notwithstanding his inclination to despondency, he was evidently one of those who usually are the farthest from a teeming imagination ; being of a penetrating genius, of clear thought, of close reasoning, and a very exact judgment; as 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 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-

PREFACE TO THE ORIGINAL EDITION. ix 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 itis a rare thing indeed, that melancholy people are sensible of their own disease, and convinced that such things are to be ascribed to it, as are its genuine operations and fruits. Brainerd did not obtain that degree of skill at once, but gradually ; as the reader may discern by the following account of his life. In the former part of his religious course, he imputed much of that kind of gloominess of mind, 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 discretion, 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 not to argue from Brainerd’s strength of judgment merely, 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 atall appears of it in his diary from beginning to end. He told me on his x PREFACE TO THE ORIGINAL EDITION.

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 attain 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 Brainerd’s religious impressions, views, and affections in their nature were vastly different from enthusiasm ; so were their effects in him as contrary toit 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 Brainerd’s religion constantly disposed him to a most humble estimation of himself, an abasing sense of his own sinfulness, unprofitableness, and ignorance ; looking on himself as worse than others; disposing him to universal benevolence and meekness; in honor 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 among mankind. Indeed, at the time just mentioned, 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 ina degree, of their dispositions and behaviors; 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 its flourish-

PREFACE TO THE ORIGINAL EDITION. x]

ing 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 ajust ground of prejudice against the whole of his religion, and his character in general ; especially considering how greatly his mind was 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 now been mentioned of 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 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. In his testimony against it, and the spirit and behavior of those who are influenced by it, he also speaks from impartial conviction, and not from prejudice; because he thus openly condemns his own former opinions 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 Brainerd, which may be observed in the following account of his life, was his being excessive in his labors; not taking due care to proxil PREFACE TO THE ORIGINAL EDITION.

portion 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 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 temptation to such degrees of labor 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 Brainerd, as it most apparently had in those of David and Peter, of John and Paul There was undoubtedly very often some mixture of melancholy with true 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 Brainerd’s imperfections than 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, that the religious exercises of his heart became more and more pure, and he more and more distinguishing in his judgment, the longer he lived. He had much to teach and purify him, and he failed not to make his advantage.

Notwithstanding all these imperfections every pious and judicious reader will readily acknowledge, that what is here set before him, is a remarkable instance of true

PREFACE TO THE ORIGINAL EDITION. xiii and eminent piety, in heart and _ practice—tending greatly to confirm the reality of vital religion, and the power of godliness ;—that is most worthy of imitation, and in many ways calculated to promote the spiritual benefit of the careful observer.

The reader should beaware, that what Brainerd wrote in his dary, out of which the following account of his life is chiefly taken, was written only for his own private use; and not to obtain honor and applause in the world, nor with any design that the world should ever see it, either while he lived, or after his death ; except a few things which 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, 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 finally pleased 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, which would, I am sensible, have been a great advantage to the history, if they had been inserted; particularly the account of his wonderful success 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 xiV PREFACE TO THE ORIGINAL EDITION.

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.

* (The extracts from the Journal here referred to, were for the first time incorporated with the Diary in Dwight’s New gaan edition, published in 1822, which forms the basis of the present edition.—J. M. S.]

Preface To The Present Edition

THE beginning of the eighteenth century was an epoch in the history of modern missions. The Danish Mission to India was organized in 1714, and continued to do efficient work until the close of the century, when Rationalism undermined its roots. The Moravians, or United Brethren, also began early in the century their wonderful missionary career, and have not ceased their energetic efforts down to the present day. They have sent out nearly 2,300 missionaries, of whom more than 600 are still in the field. In Germany and England the good work was also begun quite early in the century. In England the Society for the Propagation of the Gospel in Foreign Parts was founded in 1701, but did very little until the opening of the present century. It gave some attention to the Indians and the Negroes of the American Colonies. The Society for Promoting Christian Knowledge was more active. Collections for it were taken up even at court, and George I showed his interest in the work by writing a cordial letter to Zieyenbalg and Griindler, leading missionaries. In Edinburgh a Scotch Society for Promoting Christian Knowledge was founded in 1709, and also a Corporation for the Propagation of the Gospel in New England. It was the former of these Scotch societies that employed David Brainerd and several other missionaries to labor among the Indian tribes of this New World; and the latter

XVI PREFACE TO THE PRESENT EDITION.

aided in the support of OS Edwards among the Stockbridge Indians.

About the year 1740, several distinguished ministers in the city of New York and its vicinity, among them, Ebenezer Pemberton, of New York, Aaron Burr, of Newark, and Jonathan Dickinson, of Elizabethtown, communicated to this society “the deplorable and perishing state of the Indians in the provinces of New York, New Jersey, and Pennsylvania.” In consequence of this repre- | sentation, the society agreed to maintain two missionaries among them, to convert them to Christianity ; and in pursuance of this design sent those gentlemen, and some others—both clergymen and laymen, a Commission to act as their Commissioners, or Correspondents, “in providing, directing, and inspecting the said Mission.”

Thus empowered, these Commissioners immediately looked out for two candidates for the ministry, whose zeal for the interests of the Redeemer’s kingdom and compassion for perishing souls would prompt them to such an exceedingly difficult and self-denying undertaking. They first prevailed with Mr. Azariah Horton to relinquish a call to an encoruaging parish, and to devote himself to the Indian service. He was directed to Long Island in August, 1741, at the east end of which there were two small towns of Indians; and, from the east to the west end of the island, lesser companies settled at a few miles distance from one another, for the distance of about one hundred miles. At his first arrival he was well received by most, and cordially welcomed by some of them. Those at the east end of the Island, especially, gave diligent and serious attention to his instructions ; and many of them were led to ask the solemn inquiry, “What they should do to be saved?” A

PREFACE OF THE PRESENT EDITION. XVil general reformation of manners was soon observable among most of these Indians. The spiritual results of his ministry were truly remarkable. Just how long he labored among them, and what were the total fruits, we have no authentic record.

“Tt was some time after this, before the Correspondents could obtain another missionary. At length they prevailed upon David Brainerd to refuse several invitations to places where he had a promising prospect of a comfortable settlement, to encounter the fatigues and perils which must attend his carrying the Gospel of Christ to these poor, miserable savages.”* Brainerd was examined and approved as a missionary by this Commission in the city of New York, and assigned to his field of labor. He began his work at Kaunaumeek, an Indian settlement between Stockbridge and Albany, and subsequently labored among the Indians of New Jersey and Pennsylvania.

At the request of the Society in Scotland, he regularly forwarded to them a copy of his journal, which contained a succinct account of his missionary work. That society published extracts from this journal in two parts; the First in 1746, commencing with his residence at Crossweeksung (June 19, 1745, and ending Nov. 4, 1745), under the title :

“ Mirabtlia Det inter Indicos ; or the rise and Progress of a remarkable Work of Grace, among a number of Indians, in the Provinces of New Jersey and Pennsy]- vania: justly represented in a Journal, kept by order of the Honorable Society in Scotland for Propagating Christian Knowledge, with some General Remarks ; by

* Preface of the “Correspondents” to Brainerd’s Letter to Pemberton.

XVill PREFACE TO THE PRESENT EDITION.

David Brainerd, Minister of the Gospel, and Missionary from the said Society.”

The second part (Nov. 24, 1745 to June 19, 1746) was published in the latter part of that year; and was entitled :

“Divine Grace Displayed ; or the Continuance and Progress of a remarkable Work of Grace among some of the Indians belonging to the Provinces of New Jersey and Pennsylvania; justly represented in a Journal, kept by order of the Honorable Society in Scotland for Propagating Christian Knowledge ; with some General Remarks; by David Brainerd, Minister of the Gospel, and Missionary from the said Society.”

These two parts have always been called “ Brainerd’s Journal ;” and were published during his life.

Brainerd died at the house of Dr. Jonathan Edwards, at Northampton, Mass., October 9, 1747, leaving all his papers in his hands (a portion of his diary he had previously destroyed) “that he might dispose of them as he thought would be most for God’s glory and the interest of religion.” Of these the most valuable was the account of his early life, which we give entire, and the original copy of his diary. From these authentic records President Edwards prepared a Life of Brainerd—chiefly in Brainerd’s own words—which was published in Boston in 1749, with the following Htitie::

“An account of the Life of the Late Rev. David Brainerd, Missionary to the Indians, from the Hon. Society in Scotland for the Propagation of Christian Knowledge; and Pastor of a Church of Christian Indians in New Jersey; who died at Northampton, October goth, 1747, in the 30th year of his age.

Preface To The Present Edition. X1x

“Chiefly taken from his own Diary, and other private writings, written for his own use; and now published by Jonathan Edwards, A. M., Minister of the Gospel at Northampton.”

Edwards’ Life of Brainerd did not include his “ Journal,” which had already been published abroad, in two parts, under the auspices of the Scottish Society which employed and supported him.

In 1822, a new memoir was prepared by the Rev. Sereno E. Dwight, D. D., a great-grandson of Jonathan Edwards, embracing, in addition to the matter contained in the original “ Life,” the whole of Brainerd’s “ Journal,” together with his Letters and other writings, and Reflections on his Memoirs, by President Edwards. This “complete” Memoir was published at New Haven, in 1822, and afterwards included in the works of President Edwards, in ten octavo volumes, edited by the same author, and published in New York in 1830.

This complete Memoir is now entirely out of print, and is,accessible only in Public Libraries, and in connection with the ten volume edition of Edwards’ works.

The present edition is based on Dwight’s edition, and is equally full and complete, except that it omits the Sermons of Pemberton and Edwards (except that which bears directly on Brainerd), and occasional lines thrown in by the Biographer, where he omitted some entries in the Diary, to indicate the fact and the drift of the omitted parts. Portions of the Memoir have been slightly revised and condensed by the present Editor, chiefly for literary reasons ; a few Notes have been added on points of historic interest, and also an Introductory Chapter on the Life and Character of Brainerd. And, in addition, likewise, a stirring Essay on God’s Hand in Missions, written xx PREFACE TO THE PRESENT EDITION.