It is a striking characteristic of the life of Brainerd , from the time of his entering on the study of Theology till his death, that he daily “walked with God,” or mourned the absence of the light of his countenance. President Edwards has endeavored to exhibit the state of his mind each day , as described in his diary. In this edition, many passages thus inserted by Edwards, especially such as much resembled those preceding or following, have been omitted....

There is one thing, easily discernible in the life of Brainerd , which by many may be considered an objection to the extraordinary evidences of his religion and devotion, viz. that he was, by his constitution and natural temper, so prone to melancholy and dejection of Spirit . There are some who think that all religion is a melancholy thing; and that what is called Christian experience is little else beside melancholy, disturbing the brain, and exciting enthusiastic imaginations. But that Braine

From his birth to the time when he began to study for the Ministry—containing his own narrative of his conversion, his connection with Yale-College, and the grounds of his expulsion. David Brainerd was born April 20, 1718, at Haddam, Connecticut. His father was Hezekiah Brainerd, Esq. and his mother, Dorothy Hobart, daughter of the Rev. Jeremiah Hobart. He was the third son of his parents, who had five sons and four daughters. The oldest son was a respectable citizen of Haddam; the second was Re

From about the time when he began the study of Theology, till he was licensed to preach. In the spring of 1742 Brainerd went to live with the Rev. Mr. Mills of Ripton, to pursue his studies with him for the work of the ministry. Here he spent the greater part of the time until he was licensed to preach; but frequently rode to visit the neighboring ministers, particularly Mr. Cooke of Stratford. Mr. Graham of Southbury, and Mr. Bellamy of Bethlehem. The following are extracts from his diary at th

From his being licensed to preach, till he was commissioned as a Missionary. July 30, 1742. —“Rode from Danbury to Southbury; preached there, from 1 Pet. 4:8. Had much of the comfortable presence of God in the exercise. I seemed to have power with God in prayer, and power to get hold of the hearts of the people in preaching. Aug. 12. (Near Kent.)—“This morning and last night I was exercised with sore inward trials: I had no power to pray; but seemed shut out from God. I had in a great measure lo

From his appointment as a Missionary, to his commencing his Mission among the Indians at Kaunaumeek, in New-York. Nov. 26, 1742. —“Had still a sense of my great vileness, and endeavored as much as I could to keep alone. O what a nothing, what dust and ashes am I! Enjoyed some peace and comfort in spreading my complaints before the God of all grace. Nov. 27. —“Committed my soul to God with some degree of comfort; left New-York about nine in the morning; came away with a distressing sense still of

His labors for nearly a year among the Indians at Kaunaumeek—temporal deprivations and sufferings—establishes a school—confession offered to the faculty of Yale College—days of fasting—methods of instructing the Indians—visit to New-Jersey and Connecticut—commencement of labor among the Indians at the Forks of the Delaware—Ordination. April 1, 1743. “I rode to Kaunaumeek, in the wilderness, near twenty miles from Stockbridge, and about an equal distance from Albany, where the Indians live with w

Labors for the Indians at and near the Forks of Delaware—idolatrous feast and dance—journey through the wilderness to Opeholhaupung or the Susquehanna—erects a cottage at Forks of the Delaware—some evidences of a work of the Spirit among the Indians—journey to New-England to obtain money to support a colleague—visit to the Indians on the Susquehanna—journey to Crossweeksung in New-Jersey. June 13, 1744. [At Elizabeth Town.]—“Spent considerable time in writing an account of the Indian affairs, to

Being part 1st of his public journal of “the Rise and Progress of a remarkable work of grace among the Indians in New-Jersey and Pennsylvania, kept by order of the Society in Scotland for propagating Christian knowledge.”—Commencement of his labors at Crossweeksung.—Renewal of labor at the Forks of Delaware.—Conversion of his Interpreter.—Return to Crossweeksung.—Outpouring of the spirit.—Visit to the Forks of Delaware and the Susquehanna.—A Powaw.—A Conjurer.—Renewal of labor at Crossweeksung.—

Being part 2d of his public journal of “the Continuance and Progress of a remarkable work of grace among the Indians in New-Jersey and Pennsylvania kept by order of the Society in Scotland for propagating Christian knowledge.”—Renewal of labor at Crossweeksung—outpouring of the spirit—remarkable case—signal displays of divine power—a convert—a number of Christian Indians accompany him to the Forks of Delaware—striking conversion at Crossweeksung—day of fasting—Lord’s supper—conversion of a Conju

“ At the close of this Narrative I would make a few General Remarks upon what, to me, appears worthy of notice, relating to the continued work of grace among my people. I. “I cannot but take notice, that I have in general, ever since my first coming among the Indians in New-Jersey, been favored with that assistance which to me is uncommon, in preaching Christ crucified , and making him the centre and mark to which all my discourses among them were directed. “It was the principal scope and drift

From the close of his Public Journal, June 19, 1746, to his death—continuance of labor at Crossweeksung and Cranberry—journey with six Christian Indians to the Susquehanna, and labors there—return to Crossweeksung—compelled by prostration of health to have the Indians—confinement by sickness at Elizabethtown—farewell visit to the Indians—his brother John succeeds him as a Missionary—arrival among his friends in Connecticut—visit to President Edwards in Northampton—journey to Boston, where he is

In the life of Brainerd we may see, as I apprehend, apprehend, the nature of true religion, and the manner of its operation , when exemplified in a high degree and in powerful exercise . Particularly it may be worthy to be observed: 1. How greatly Brainerd’s religion differed from that of some pretenders to the experience of a clear work of saving conversion wrought on their hearts; who, depending and living on that, settle in a cold , careless , and carnal frame of mind, and in a neglect of a t

The foregoing account of Brainerd’s life may convince us, that there is indeed such a thing as true experimental religion , arising from an immediate divine influence, supernaturally enlightening and convincing the mind, and powerfully impressing, quickening, sanctifying, and governing the heart. If any insist that Brainerd’s religion was mere enthusiasm , the result of a heated imagination, I would ask, What were the FRUITS of his enthusiasm? In him we behold a great degree of honesty and simpl

The preceding history serves to confirm the doctrines of grace . For if it be allowed that there is truth, substance, or value in the main of Brainerd’s religion, it will undoubtedly follow, that those doctrines are divine; since it is evident that the whole of it, from beginning to end, accords with them. He was brought, by doctrines of this kind, to his awakening and deep concern about things of a spiritual and eternal nature; by these doctrines his convictions were maintained and carried on;

Is there not much in the preceding memoirs of Brainerd to teach, and excite to duty, us who are called to the work of the ministry , and all who are candidates for that great work? What a deep sense did he seem to have of the greatness and importance of that work, and with what weight did it lie on his mind! How sensible was he of his own insufficiency for this work; and how great was his dependence on God’s sufficiency! How solicitous that he might be fitted for it! and to this end, how much ti

The foregoing account of Brainerd’s life may afford instruction to Christians in general ; as it shows, in many respects, the right way of practising religion, in order to obtain the ends , and receive the benefits of it; or how Christians should “run the race set before them,” if they would not “run in vain, or run as uncertainly,” but would honor God in the world, adorn their profession, be serviceable to mankind, have the comforts of religion while they live, be free from disquieting doubts a

There is much in the preceding account to excite and encourage God’s people to earnest prayers and endeavors for the advancement and enlargement of the kingdom of Christ in the world . Brainerd set us an excellent example in this respect. He sought the prosperity of Zion with all his might; and preferred Jerusalem above his chief joy. How did his soul long for it, and pant after it! how earnestly and often did he wrestle with God for it! and how far did he in these desires and prayers seem to be