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at Calvin College. Last updated on May 6, 1999. Contacting the CCEL. |  |
MR. BRAINERD’S
REMAINS,
CONSISTING
OF
LETTERS AND OTHER
PAPERS
LETTERS TO HIS
FRIENDS.
ADVERTISEMENT.
MR. BRAINERD had a large
acquaintance and correspondence, especially in the latter part of his life, and
he did much at writing letters to his absent friends; but the most of his
acquaintance living at a great distance from me, I have not been able to obtain
copies of many that he wrote: however, the greater part of those which I have
seen, are such as appear to me of profitable tendency, and worthy of the public
view: I have therefore here added a few of his
letters.
N.B. Several of these which
follow, are not published at large, because some parts of them were concerning
particular affairs of a private nature.
LETTER
I.
To his brother John, then a
student at Yale college, New Haven.
DEAR BROTHER,
Kaunaumeek, April 30, 1743.
I SHOULD tell you, “I long
to see you,” but that my own experience has taught me, there is no happiness,
and plenary satisfaction to be enjoyed, in earthly friends, though ever
so near and dear, or in any enjoyment, that is not God himself. Therefore, if
the God of all grace would be pleased graciously to afford us each his
presence and grace, that we may perform the work, and endure the
trials he calls us to, in a most distressing tiresome wilderness, till we arrive
at our journey’s end; the local distance, at which we are held from each other
at the present, is a matter of no great moment or importance to either of us.
But, alas! the presence of God is what I want.--I live in the most lonely
melancholy desert, about eighteen miles from Albany; for it was not
thought best that I should go to Delaware river, as I believe I hinted to you in
a letter from New York. I board with a poor Scotchman: his wife can talk scarce
any English. My diet consists mostly of hasty pudding, boiled corn, and
bread baked in the ashes and sometimes a little meat and butter. My
lodging is a little heap of straw, laid upon some boards, a little way
from the ground; for it is a log-room, without any floor, that I lodge in. My
work is exceeding hard and difficult: I travel on foot a mile and half,
the worst of ways, almost daily, and back again; for I live so far from my
Indians.--I have not seen an English person this month.--These and many other
circumstances as uncomfortable attend me; and yet my spiritual conflicts
and distresses so far exceed all these, that I scarce think of
them, or hardly mind but that I am entertained in the most sumptuous manner. The
Lord grant that I may learn to “endure hardness, as a good soldier of Jesus
Christ!” As to my success here I cannot say much as yet: the Indians seem
generally kind, and well-disposed towards me, and are mostly very attentive to
my instructions, and seem willing to be taught further. Two or three, I hope,
are under some convictions: but there seems to be little of the special
workings of the divine Spirit among them yet; which gives me many a
heart-sinking hour. Sometimes I hope, God has abundant blessings in store for
them and me; but at other times, I am so overwhelmed with distress that I cannot
see how his dealings with me are consistent with covenant love and faithfulness;
and I say, “Surely his tender mercies are clean gone for ever.”--But however, I
see, I needed all this chastisement already: “It is good for me”
that I have endured these trials, and have hitherto little or no apparent
success. Do not be discouraged by my distresses. I was under great distress, at
Mr. Pomroy’s, when I saw you last; but “God has been with me of a truth,” since
that: he helped me sometimes sweetly at Long Island, and elsewhere. But let us
always remember, that we must through much tribulation enter into God’s
eternal kingdom of rest and peace. The righteous are scarcely saved: it
is an infinite wonder, that we have well-grounded hopes of being saved at all.
For my part, I feel the most vile of any creature living; and I am
sure
436 BRAINERD’S
REMAINS.
sometimes, there is not such
another existing on this side hell.--Now all you can do for me, is, to
pray incessantly, that God would make me humble, holy, resigned, and
heavenly-minded, by all my trials.--“Be strong in the Lord, and in the power of
his might.” Let us run, wrestle, and fight that we may win
the prize, and obtain that complete happiness, to be “holy, as God is
holy.” So wishing and praying that you may advance in learning and grace, and be
fit for special service for God,
I
remain,
Your affectionate
brother,
DAVID
BRAINERD.
LETTER
II.
To his brother John, at Yale
college, New Haven.
DEAR BROTHER,
Kaunaumeek, Dec. 27, 1743.
I LONG to see you, and know
how you fare in your journey through a world of inexpressible sorrow, where we
are compassed about with “vanity, confusion, and vexation of spirit.” I am more
weary of life, I think, than ever I was. The whole world appears to me
like a huge vacuum, a vast empty space, whence nothing desirable, or at
least satisfactory, can possibly be derived; and I long daily to
die more and more to it; even though I obtain not that comfort from
spiritual things which I earnestly desire. Worldly pleasures, such as
flow from greatness, riches, honours, and sensual gratifications, are infinitely
worse than none. May the Lord deliver us more and more from these
vanities! I have spent most of the fall and winter hitherto in a weak
state of body; and sometimes under pressing inward trials, and spiritual
conflicts: but “having obtained help from God, I continue to this day;” and am
now something better in health than I was some time ago. I find nothing more
conducive to a life of Christianity, than a diligent, industrious, and
faithful improvement of precious time. Let us then faithfully perform
that business, which is allotted to us by Divine Providence, to the utmost of
our bodily strength and mental vigour. Why should we sink, and grow discouraged,
with any particular trials and perplexities we are called to encounter in the
world? Death and eternity are just before us: a few tossing
billows more will waft us into the world of spirits, and we hope, through
infinite grace, into endless pleasures, and uninterrupted rest and peace. Let us
then “run with patience the race set before us,” Heb. xii. 1, 2. And oh that we
could depend more upon the living God, and less upon our own wisdom and
strength!--Dear brother, may the God of all grace comfort your heart, and
succeed your studies, and make you an instrument of good to his people in your
day. This is the constant prayer of
Your affectionate
brother,
DAVID
BRAINERD.
LETTER
III.
To his brother Israel, at
Haddam.
MY DEAR BROTHER,
Kaunaumeek, Jan. 21, 1743-4.
--THERE is but one
thing that deserves our highest care and most ardent desires; and that is, that
we may answer the great end for which we were made, viz. to
glorify that God, who has given us our beings and all our comforts, and
do all the good we possibly can to our fellow-men, while we live
in the world: and verily life is not worth the having, if it be not improved for
this noble end and purpose. Yet, alas, how little is this thought of among
mankind! Most men seem to live to themselves, without much regard to the
glory of God, or the good of their fellow-creatures. They earnestly desire and
eagerly pursue after the riches, the honours, and the pleasures of life, as if
they really supposed, that wealth, or greatness, or merriment, could make their
immortal souls happy. But, alas, what false and delusive dreams are
these! And how miserable will those ere long be, who are not awaked out
of them, to see, that all their happiness consists in living to God, and
becoming “holy, as he is holy!” Oh, may you never fall into the tempers and
vanities, the sensuality and folly, of the present world! You are, by Divine
Providence, left as it were alone in a wide world, to act for yourself:
be sure then to remember, it is a world of temptation, You have no
earthly parents to be the means of forming your youth to piety and
virtue, by their pious examples, and seasonable counsels; let this then excite
you with greater diligence and fervency to look up to the Father of
mercies for grace and assistance against all the vanities of the world. And
if you would glorify God, or answer his just expectations from you, and make
your own soul happy in this and the coming world, observe these few
directions; though not from a father, yet from a brother who is touched
with a tender concern for your present and future happiness.
And,
First, Resolve upon, and
daily endeavour to practise, a life of seriousness and strict
sobriety. The wise man will tell you the great advantage of such a life,
Eccl. vii. 3. Think of the life of Christ; and when you can find that he
was pleased with jesting and vain merriment, then you may indulge it in
yourself.
Again, Be careful to make a
good improvement of precious time. When you cease from labour,
fill up your time in reading, meditation, and prayer: and while your hands are
labouring, let your heart be employed, as much as possible, in divine
thoughts.
Further, Take heed that you
faithfully perform the business you have to do in the world, from
a regard to the commands of God; and not from an ambitious desire of
being esteemed better than others. We should always look upon ourselves as God’s
servants, placed in God’s world, to do his work; and accordingly labour
faithfully for him; not with a design to grow rich and great, but to
glorify God, and do all the good we possibly can.
Again, Never expect any
satisfaction or happiness from the world. If you hope for
happiness in the world, hope for it from God, and not from the
world. Do not think you shall be more happy if you live to such or such a
state of life, if you live to be for yourself, to be settled in the world, or if
you should gain an estate in it: but look upon it that you shall then be
happy when you can be constantly employed for God, and not for yourself;
and desire to live in this world, only to do and suffer what God
allots to you. When you can be of the spirit and temper of angels who are
willing to come down into this lower world to perform what God commands them,
though their desires are heavenly, and not in the least set on
earthly things, then you will be of that temper that you ought to have,
Col. iii. 2.
Once more, Never think that
you can live to God by your own power or strength; but always look to and
rely on him for assistance, yea, for all strength and grace. There is no
greater truth than this, that “we can do nothing of ourselves,” (John.
xv. 5. and 2 Cor. iii. 5.) yet nothing but our own experience can
effectually teach it us. Indeed we are a long time in learning, that all
our strength and salvation is in God. This is a life that I think no
unconverted man can possibly live; and yet it is a life that ever
godly soul is pressing after in some good measure. Let it then be your
great concern, thus to devote yourself and your all to
God.
I long to see you, that I
may say much more to you than I now can for your benefit and welfare; but I
desire to commit you to, and leave you with, the Father of mercies, and
God of all grace; praying that you may be directed safely through an
evil world to God’s heavenly kingdom.
I am your affectionate
loving brother,
DAVID
BRAINERD.
LETTER
IV.
To a special
friend.
The Forks of
Delaware,
July 31, 1744.
--CERTAINLY the greatest,
the noblest pleasure of intelligent creatures must result from their
acquaintance
LETTERS TO HIS FRIENDS.
437
with the blessed God, and
with their own rational and immortal souls. And oh how divinely sweet and
entertaining is it to look into our own souls, when we can find all our powers
and passions united and engaged in pursuit after God, our whole souls longing
and passionately breathing after a conformity to him, and the full enjoyment of
him! Verily there are no hours pass away with so much divine pleasure, as those
that are spent in communing with God and our own hearts. Oh how sweet is a
spirit of devotion, a spirit of seriousness and divine solemnity, a spirit of
gospel simplicity, love, and tenderness! Oh how desirable, and how profitable to
the christian life, is a spirit of holy watchfulness and godly jealousy over
ourselves; when our souls are afraid of nothing so much as that we shall grieve
and offend the blessed God, whom at such times we apprehend, or at least hope,
to be a father and friend; whom we then love and long to please,
rather than to be happy ourselves, or at least we delight to derive our
happiness from pleasing and glorifying him! Surely this is a pious
temper, worthy of the highest ambition and closest pursuit of intelligent
creatures and holy Christians. Oh how vastly superior is the pleasure, peace,
and satisfaction derived from these divine frames, to that which we, alas!
sometimes pursue in things impertinent and trifling! Our own bitter experience
teaches us, that “in the midst of such laughter the heart is sorrowful,” and
there is no true satisfaction but in God. But, alas! how shall we obtain and
retain this sweet spirit of religion and devotion? Let us follow the apostle’s
direction, Phil. ii. 12. and labour upon the encouragement he there mentions,
ver. 13. for it is God only can afford us this favour; and he will be sought
to, and it is fit we should wait upon him, for so rich a mercy. Oh, may the
God of all grace afford us the grace and influences of his divine Spirit; and
help us that we may from our hearts esteem it our greatest liberty and
happiness, that “whether we live, we may live to the Lord, or whether we die, we
may die to the Lord; that in life and death we may be
his!
I am in a very poor state of
health; I think scarce ever poorer: but through divine goodness I am not
discontented under my weakness and confinement to this wilderness. I bless God
for this retirement: I never was more thankful for any thing than I have been of
late for the necessity I am under of self-denial in many respects. I love to be
a pilgrim and stranger in this wilderness: it seems most fit for
such a poor ignorant, worthless, despised creature as I. I would not change my
present mission for any other business in the whole world. I may tell you
freely, without vanity and ostentation, God has of late given me great freedom
and fervency in prayer, when I have been so weak and feeble that my nature
seemed as if it would speedily dissolve. I feel as if my all was lost,
and I was undone for this world, if the poor heathen may not be converted. I
feel, in general, different from what I did when I saw you last; at least more
crucified to all the enjoyments of life. It would be very refreshing to
me to see you here in this desert; especially in my weak disconsolate hours: but
I think I could be content never to see you or any of my friends again in this
world, if God would bless my labours here to the conversion of the poor
Indians.
I have much that I could
willingly communicate to you, which I must omit, till Providence gives us leave
to see each other. In the mean time, I rest
Your obliged friend and
servant,
DAVID
BRAINERD.
LETTER
V.
To a special friend, a
minister of the gospel in New Jersey.
The Forks of
Delaware,
Dec. 24, 1744.
REV. AND DEAR
BROTHER,
--I HAVE little to say to
you about spiritual joys, and those blessed refreshments and
divine consolations, with which I have been much favoured in times past:
but this I can tell you, that if I gain experience in no other point, yet I am
sure I do in this, viz. that the present world has nothing in it
to satisfy an immortal soul: and hence, that it is not to be desired
for itself, but only because God may be seen and served in it.
And I wish I could be more patient and willing to live in it for this
end, than I can usually find myself to be. It is no virtue I know to desire
death, only to be freed from the miseries of life: but I want that divine hope
which you observed when I saw you last, was the very sinews of vital religion.
Earth can do us no good; and if there be no hope of our doing
good on earth, how can we desire to live in it? And yet we ought to desire,
or at least to be resigned, to tarry in it; because it is the will of our
all-wise Sovereign. But perhaps these thoughts will appear melancholy and
gloomy, and consequently will be very undesirable to you; and therefore I
forbear to add. I wish you may not read them in the same circumstances in which
I write them. I have a little more to do and suffer in a dark
disconsolate world; and then I hope to be as happy as you are.--I should ask you
to pray for me were I worth your concern. May the Lord enable us both to “endure
hardness as good soldiers of Jesus Christ;” and may we “obtain mercy of God to
be faithful to the death,” in the discharge of our respective
trusts!
I am your very unworthy
brother,
And humble
servant,
DAVID
BRAINERD.
LETTER
VI.
To his brother John, at
college.
Crossweeksung, New
Jersey,
Dec. 28, 1745.
VERY DEAR
BROTHER,
--I AM in one continued,
perpetual, and uninterrupted hurry; and Divine Providence throws so much upon me
that I do not see it will ever be otherwise. May I “obtain mercy of God to be
faithful to the death!” I cannot say I am weary of my hurry; I only want
strength and grace to do more for God than I have ever yet
done.
My dear brother; The Lord
of heaven, that has carried me through many trials, bless you; bless
you for time, and eternity; and fit you to do service for him in his church
below, and to enjoy his blissful presence in his church triumphant. My brother;
“the time is short:” oh let us fill it up for God; let us “count the sufferings
of this present time” as nothing, if we can but “run our race, and finish our
course with joy.” Oh, let us strive to live to God. I bless the Lord, I have
nothing to do with earth, but only to labour honestly in it for God, till
I shall “accomplish as an hireling my day.” I think I do not desire to live one
minute for any thing that earth can afford. Oh, that I could live for
none but God, till my dying moment!
I am your affectionate
brother,
DAVID
BRAINERD.
LETTER
VII.
To his brother Israel, then
a student at Yale college, New Haven.
Elizabeth-town, New
Jersey,
Nov. 24, 1746.
DEAR
BROTHER,
I HAD determined to make you
and my other friends in New England a visit this fall: partly from an earnest
desire I had to see you and them, and partly with a view to the recovery of my
health; which has, for more than three months past, been much impaired. And in
order to prosecute this design, I set out from my own people about three weeks
ago, and came as far as to this place; where, my disorder greatly increasing, I
have been obliged to keep house ever since, until the day before yesterday; at
which time I was able to ride about half a mile, but found myself much tired
with the journey. I have now no hopes of prosecuting my journey into New England
this winter; my present state of health will by no means admit of it. Although I
am, through divine goodness, much better than I was some days ago; yet I have
not strength now
438 BRAINERD’S
REMAINS.
to ride more than ten miles
a day, if the season were warm, and fit for me to travel in. My disorder has
been attended with several symptoms of a consumption; and I have been at
times apprehensive that my great change was at hand: yet blessed be God,
I have never been affrighted; but, on the contrary, at times much
delighted with a view of its approach. Oh, the blessedness of being
delivered from the clogs of flesh and sense, from a body of sin and
spiritual death! Oh, the unspeakable sweetness of being translated into a
state of complete purity and perfection! Believe me, my brother, a lively view
and hope of these things, will make the king of terrors himself appear
agreeable.--Dear brother, let me entreat you to keep eternity in your
view, and behave yourself as becomes one that must shortly “give an account of
all things done in the body.” That God may be your God, and prepare you
for his service here, and his kingdom of glory hereafter, is the desire and
daily prayer of
Your affectionate loving
brother,
DAVID
BRAINERD.
LETTER
VIII.
To his brother Israel, at
college: written in the time of his extreme illness in Boston, a few months
before his death.
MY DEAR BROTHER,
Boston, June 30, 1747.
IT is from the sides of
eternity I now address you. I am heartily sorry that I have so little
strength to write what I long so much to communicate to you. But let me tell
you, my brother, eternity is another thing than we ordinarily take it to
be in a healthful state. Oh, how vast and boundless! Oh, how fixed and
unalterable! Oh, of what infinite importance is it, that we be prepared for
eternity! I have been just a dying now for more than a week; and all
around me have thought me so. I have had clear views of eternity; have
seen the blessedness of the godly, in some measure; and have longed to
share their happy state; as well as been comfortably satisfied, that through
grace I shall do so: but oh, what anguish is raised in my mind, to think of an
eternity for those who are Christless, for those who are mistaken,
and who bring their false hopes to the grave with them! The sight was so
dreadful I could by no means bear it: my thoughts recoiled, and I said, (under a
more affecting sense than ever before,) “Who can dwell with everlasting
burnings?” Oh, methought, could I now see my friends, that I might warn them to
see to it, that they lay their foundation for eternity sure. And you, my
dear-brother, I have been particularly concerned for; and have wondered I so
much neglected conversing with you about your spiritual state at our last
meeting. Oh, my brother, let me then beseech you now to examine, whether you are
indeed a new creature? whether you have ever acted above self?
whether the glory of God has ever been the sweetest and highest concern
with you? whether you have ever been reconciled to all the perfections of God?
in a word, whether God has been our portion, and a holy conformity
to him your chief delight? If you cannot answer positively, consider seriously
the frequent breathings of our soul: but do not however put yourself off with a
slight answer. If you have reason to think you are graceless, oh give
yourself and the throne of grace no rest, till God arise and save. But if the
case should be otherwise, bless God for his grace, and press after
holiness.*
My soul longs that you
should be fitted for, and in due time go into, the work of the ministry.
I cannot bear to think of your going into any other business in life. Do not be
discouraged, because you see your elder brothers in the ministry die
early, one after another. I declare, now I am dying, I would not have spent
my life otherwise for the whole world. But I must leave this with
God.
If this line should come to
your hands soon after the date, I should be almost desirous you should set out
on a journey to me: it may be, you may see me alive; which I should much rejoice
in. But if you cannot come, I must commit you to the grace of God, where you
are. May he be your guide and counsellor, your sanctifier and eternal
portion!
Oh, my dear brother, flee
fleshly lusts, and the enchanting amusements, as well as corrupt
doctrines, of the present day; and strive to live to God. Take
this as the last line from
Your affectionate dying
brother,
DAVID
BRAINERD.
LETTER
IX.
To a young gentleman, a
candidate for the work of the ministry, for whom he had a special friendship;
also written at the same time of his great illness and nearness to death in
Boston.
VERY DEAR
SIR,
HOW amazing it is, that the
living who know they must die, should notwithstanding “put far
away the evil day,” in a season of health and prosperity; and live at such an
awful distance from a familiarity with the grave, and the great concerns beyond
it! and especially it may justly fill us with surprise, that any whose minds
have been divinely enlightened, to behold the important things of
eternity as they are, I say, that such should live in this manner. And
yet, Sir, how frequently is this the case! how rare are the instances of those
who live and act from day to day, as on the verge of eternity; striving
to fill up all their remaining moments in the service and to the honour of their
great Master! We insensibly trifle away time, while we seem to
have enough of it; and are so strangely amused, as in a great measure to lose a
sense of the holiness and blessed qualifications necessary to prepare us
to be inhabitants of the heavenly paradise. But oh, dear Sir, a dying
bed, if we enjoy our reason clearly, will give another view of things. I
have now, for more than three weeks, lain under the greatest degree of weakness;
the greater part of the time, expecting daily and hourly to enter into the
eternal world: sometimes have been so far gone, as to be wholly speechless, for
some hours together. And oh, of what vast importance has a holy spiritual
life appeared to me to be at this season! I have longed to call upon all
my friends, to make it their business to live to God; and especially all
that are designed for, or engaged in, the service of the sanctuary. O,
dear Sir, do not think it enough to live at the rate of common
Christians. Alas, to how little purpose do they often converse, when they
meet together! The visits even of those who are called Christians indeed,
are frequently extremely barren; and conscience cannot but condemn us for the
misimprovement of time, while we have been conversant with them. But the way to
enjoy the divine presence, and be fitted for distinguishing service for God, is
to live a life of great devotion and constant self-dedication to
him; observing the motions and dispositions of our own hearts, whence we may
learn the corruptions that lodge there, and our constant need of help from God
for the performance of the least duty. And oh, dear Sir, let me beseech you
frequently to attend the great and precious duties of secret fasting and
prayer.
I have a secret thought from
some things I have observed, that God may perhaps design you for some
singular service in the world. Oh then labour to be prepared and qualified to do
much for God. Read Mr. Edwards’s piece on the affections, again and
again; and labour to distinguish clearly upon experiences and affections
in religion, that you may make a difference between the gold and the
shining dross. I say, labour here, if ever you would be a useful
minister of Christ; for nothing has put such a stop to the work of God in
the late day as the false religion, and the wild affections that attend it.
Suffer me therefore, finally, to entreat you earnestly to “give yourself to
prayer, to reading, and meditation” on divine truths: strive to penetrate to the
bottom of them, and never be content with a superficial knowledge. By
this
* Mr. Brainerd afterwards
had greater satisfaction concerning the state of his brother’s soul, by much
opportunity of conversation with him before his
death.
LETTERS TO HIS FRIENDS.
439
means, your thoughts will
gradually grow weighty and judicious; and you hereby will be possessed of a
valuable treasure, out of which you may produce “things new and old,” to
the glory of God.
And now, “I commend you to
the grace of God;” earnestly desiring that a plentiful portion of the divine
Spirit may rest upon you; that you may live to God in every
capacity of life, and do abundant service for him in a public one, if it
be his will; and that you may be richly qualified for the “inheritance of the
saints in light.”--I scarce expect to see your face any more in the body; and
therefore entreat you to accept this as the last token of love,
from
Your sincerely affectionate
dying friend,
DAVID
BRAINERD.
P.S. I am now, at the dating
of this letter, considerably recovered from what I was when I wrote it; it
having lain by me some time, for want of an opportunity of conveyance; it was
written in Boston.--I am now able to ride a little, and so am removed into the
country: but have no more expectation of recovering than when I wrote, though I
am a little better for the present; and therefore I still subscribe
myself,
Your dying friend,
&c.
D.B.
LETTER
X.
To his brother John, at
Bethel, the town of christian Indians in New Jersey; written likewise at Boston,
when he was there on the brink of the grave, in the summer before his
death.
DEAR
BROTHER,
I AM now just on the verge
of eternity, expecting very speedily to appear in the unseen world. I
feel myself no more an inhabitant of earth, and sometimes earnestly long
to “depart and be with Christ.” I bless God, he has for some years given
me an abiding conviction, that it is impossible for any rational creature to
enjoy true happiness without being entirely “devoted to him.” Under the
influence of this conviction I have in some measure acted. Oh that I had done
more so! I saw both the excellency and necessity of holiness in life; but
never in such a manner as now, when I am just brought to the sides of the grave.
Oh, my brother, pursue after holiness; press towards this blessed mark;
and let your thirsty soul continually say, “I shall never be satisfied till I
awake in thy likeness.” Although there has been a great deal of
selfishness in my views; of which I am ashamed, and for which my soul is
humbled at every view; yet, blessed be God, I find I have really had, for the
most part, such a concern for his glory, and the advancement of his
kingdom in the world, that it is a satisfaction to me to reflect upon
these years.
And now, my dear brother, as
I must press you to pursue after personal holiness, to be as much in
fasting and prayer as your health will allow, and to live above
the rate of common Christians; so I must entreat you solemnly to attend
to your public work; labour to distinguish between true and
false religion; and to that end, watch the motions of God’s Spirit
upon your own heart. Look to him for help; and impartially compare your
experiences with his word. Read Mr. Edwards on the Affections,
where the essence and soul of religion is clearly distinguished from false
affections.* Value religious joys according to the subject matter
of them: there are many who rejoice in their supposed justification; but
what do these joys argue, but only that they love themselves? Whereas, in
true spiritual joys the soul rejoices in God for what he is in
himself; blesses God for his holiness, sovereignty, power, faithfulness, and
all his perfections; adores God that he is what he is, that he is unchangeably
possessed of infinite glory and happiness. Now when men thus rejoice in the
perfections of God, and in the infinite excellency of the way of
salvation by Christ, and in the holy commands of God, which are a
transcript of his holy nature; these joys are divine and spiritual. Our
joys will stand by us at the hour of death, if we can be then satisfied
that we have thus acted above self; and in a disinterested manner, if I
may so express it, rejoiced in the glory of the blessed God.--I fear you
are not sufficiently aware how much false religion there is in the world;
many serious Christians and valuable ministers are too easily imposed upon by
this false blaze. I likewise fear, you are not sensible of the
dreadful effects and consequenses of this false religion. Let me tell
you, it is the devil transformed into an angel of light; it is a brat
of hell, that always springs up with every revival of religion, and stabs
and murders the cause of God, while it passes current with multitudes of
well-meaning people for the height of religion. Set yourself, my brother, to
crush all appearances of this nature among the Indians, and never encourage any
degrees of heat without light. Charge my people in the name of their dying
minister, yea, in the name of him who was dead and is alive, to live
and walk as becomes the gospel. Tell them, how great the expectations of God and
his people are from them, and how awfully they will wound God’s cause, if they
fall into vice; as well as fatally prejudice other poor Indians. Always insist,
that their experiences are rotten, that their joys are delusive,
although they may have been rapt up into the third heavens in their own
conceit by them, unless the main tenour of their lives be spiritual,
watchful, and holy. In pressing these things, “thou shalt both save thyself, and
those that hear thee.”--
God knows, I was heartily
willing to have served him longer in the work of the ministry, although
it had still been attended with all the labours and hardships of
past years, if he had seen fit that it should be so: but as his will now appears
otherwise, I am fully content, and can with utmost freedom say, “The will of the
Lord be done.” It affects me to think of leaving you in a world of sin: my heart
pities you, that those storms and tempests are yet before you, which I trust,
through grace, I am almost delivered from. But “God lives, and blessed be my
Rock:” he is the same Almighty Friend: and will, I trust, be your guide and
helper, as he has been mine.
And now, my dear brother, “I
commend you to God, and to the word of his grace, which is able to build you up,
and give you inheritance among all them that are sanctified. May you enjoy the
divine presence both in private and public; and may “the arms of your hands be
made strong, by the right hand of the mighty God of Jacob!” Which are the
passionate desires and prayers of
Your affectionate dying
brother,
DAVID
BRAINERD.
* I had at first fully
intended, in publishing this and the foregoing letters, to have suppressed these
passages wherein my name is mentioned, and my Discourse on Religious
Affections recommended: and am sensible, that by my doing otherwise, I shall
bring upon me the reproach of some. But how much soever I may be pleased with
the commendation of any performance of mine, (and I confess, I esteem the
judgment and approbation of such a person as Mr. Brainerd worthy to be valued,
and look on myself as highly honoured by it,) yet I can truly say, the things
that governed me in altering my forementioned determination, with respect to
these passages, were these two. (1.) What Mr. Brainerd here says of that
discourse, shows very fully and particularly what his notions were of
experimental religion, and the nature of true piety, and how far he was
from placing it in impressions on the imagination, or any enthusiastical
impulses, and how essential in religion he esteemed holy practice, &c.
&c. For all that have read that discourse, know what sentiments are there
expressed concerning those things. (2.) I judged, that the approbation of
so apparent and eminent a friend and example of inward vital religion, and
evangelical piety in the height of it, would probably tend to make that
book more serviceable; especially among some kinds of zealous persons,
whose benefit was especially aimed at in the book; some of which are prejudiced
against it, as written in too legal a strain, and opposing some things wherein
the height of christian experience consists, and tending to build men upon their
own works.
440 BRAINERD’S
REMAINS.
DETACHED
PAPERS.
FIRST
PAPER.
A SCHEME of a
DIALOGUE between the various powers and affections of the mind, as they are
found alternately whispering in the godly soul. Mentioned in his diary, Feb.
3, 1744.
THE understanding
introduced, (1.) As discovering its own excellency, and capacity of enjoying the
most sublime pleasure and happiness. (2.) As observing its desire equal to its
capacity, and incapable of being satisfied with any thing that will not fill it
in the utmost extent of its exercise. (3.) As finding itself a dependent thing,
not self-sufficient; and consequently unable to spin happiness (as the spider
spins its web) out of its own bowels. This self-sufficiency observed to be the
property and prerogative of God alone, and not belonging to any created being.
(4.) As in vain seeking sublime pleasure, satisfaction, and happiness adequate
to its nature, amongst created beings. The search and knowledge of the truth in
the natural world allowed indeed to be refreshing to the mind; but still failing
to afford complete happiness. (5.) As discovering the excellency and glory of
God, that he is the fountain of goodness, and well-spring of happiness, and
every way fit to answer the enlarged desires and cravings of our immortal
souls.
2. The will
introduced, as necessarily, yet freely, choosing this God for its supreme
happiness and only portion, fully complying with the understanding’s dictates,
acquiescing in God as the best good, his will as the best rule for intelligent
creatures, and rejoicing that God is in every respect just what he is; and
withal choosing and delighting to a dependent creature, always subject to this
God, not aspiring after self-sufficiency and supremacy, but acquiescing in the
contrary.
3. Ardent love or
desire introduced, as passionately longing to please and glorify the
Divine Being, to be in every respect conformed to him, and in that way to enjoy
him. This love or desire represented as most genuine; not induced by mean and
mercenary views; not primarily springing from selfish hopes of salvation,
whereby the divine glories would be sacrificed to the idol self: not arising
from a slavish fear of divine anger in case of neglect, nor yet from hopes of
feeling the sweetness of that tender and pleasant passion of love in one’s own
breast; but from a just esteem of the beauteous object beloved. This love
further represented, as attended with vehement longings after the enjoyment of
its object, but unable to find by what means.
4. The understanding
again introduced, as informing, (1.) How God might have been enjoyed, yea, how
he must necessarily have been enjoyed, had not man sinned against him; that as
there was knowledge, likeness, and love, so there must
needs be enjoyment, while there was no impediment. (2.) How he may be enjoyed in
some measure now, viz. by the same knowledge, begetting
likeness and love, which will be answered with returns of
love, and the smiles of God’s countenance, which are better than life.
(3.) How God may be perfectly enjoyed, viz. by the soul’s perfect freedom
from sin. This perfect freedom never obtained till death; and then not by any
unaccountable means, or in any unheard-of manner; but the same by which it has
obtained some likeness to and fruition of God in this world, viz. a clear
manifestation of him.
5. Holy desire
appears, and inquires why the soul may not be perfectly holy; and so perfect in
the enjoyment of God here; and expresses most insatiable thirstings after such a
temper, and such fruition, and most consummate
blessedness.
6. Understanding
again appears, and informs, that God designs that those whom he sanctifies in
part here, and intends for immortal glory, shall tarry a while in this present
evil world, that their own experience of temptations, &c. may teach them how
great the deliverance is, which God has wrought for them, that they may be
swallowed up in thankfulness and admiration to eternity; as also that they may
be instrumental of doing good to their fellow-men. Now if they were perfectly
holy, &c. a world of sin would not be a fit habitation for them: and
further, such manifestations of God as are necessary completely to sanctify the
soul, would be insupportable to the body, so that we cannot see God and
live.
7. Holy impatience*
is next introduced, complaining of the sins and sorrows of life, and almost
repining at the distance of a state of perfection, uneasy to see and feel the
hours hang so dull and heavy, and almost concluding that the temptations,
hardships, disappointments, imperfections, and tedious employments of life will
never come to a happy period.
8. Tender conscience
comes in, and meekly reproves the complaints of impatience; urging how
careful and watchful we ought to be, lest we should offend the Divine Being with
complaints; alleging also the fitness of our waiting patiently upon God for all
we want, and that in a way of doing and suffering; and at the same time
mentioning the barrenness of the soul, how much precious time is misimproved,
and how little it has enjoyed of God, compared with what it might have done; as
also suggesting how frequently impatient complaints spring from nothing better
than self-love, want of resignation, and a greater reverence of the Divine
Being.
9. Judgment or
sound mind next appears, and duly weighs the complaints of
impatience, and the gentle admonitions of tender conscience, and
impartially determines between them. On the one hand, it concludes, that we may
always be impatient with sin; and supposes, that we may be also with such
sorrow, pain, and discouragement, as hinder our pursuit of holiness, though they
arise from the weakness of nature. It allows us to be impatient of the distance
at which we stand from a state of perfection and blessedness. It further
indulges impatience at the delay of time; when we desire the period of it for no
other end, than that we may with angels be employed in the most lively spiritual
acts of devotion, and in giving all possible glory to him that lives for ever.
Temptations and sinful imperfections, it thinks, we may justly be uneasy with;
and disappointments, at least those that relate to our hopes of communion with
God, and growing conformity to him. And as to the tedious employments and
hardships of life, it supposes some longing for the end of them not inconsistent
with a spirit of faithfulness, and a cheerful disposition to perform the one and
endure the other: it supposes that a faithful servant, who fully designs to do
all he possibly can, may still justly long for the evening; and that no rational
man would blame his kind and tender spouse, if he perceived her longing to be
with him, while yet faithfulness and duty to him might still induce her to
yield, for the present, to remain at a painful distance from him.--On the other
hand, it approves of the caution, care, and watchfulness of tender
conscience, lest the Divine Being should be offended with impatient
complaints; it acknowledges the fitness of our waiting upon God, in a way
of patient doing and suffering; but supposes this very consistent with ardent
desires to depart, and to be with Christ. It owns it fit that we
should always remember our own barrenness, and thinks also that we should be
impatient of it, and consequently long for a state of freedom from it; and this,
not so much that we may feel the happiness of it, but that God may have the
glory. It grants, that impatient complaints often spring from self-love, and
want of resignation and humility. Such as these it disapproves; and determines,
we should be impatient only of absence from God, and distance from that state
and temper wherein we may most glorify him.
* That is, more properly,
impatience in a holy soul, and in reference to a holy end;
but impatience itself is not holy, except we take the term in a less
proper sense, as our author evidently does.--W.
DETACHED PAPERS.
441
10. Godly sorrow
introduced, as making her sad moan, not so much that she is kept from the free
possession and full enjoyment of happiness, but that God must be dishonoured;
the soul being still in a world of sin, and itself imperfect. She here, with
grief, counts over past faults, present temptations, and fears from the
future.
11. Hope or holy
confidence appears, and seems persuaded that “nothing shall ever separate
the soul from the love of God in Christ Jesus.” It expects divine assistance and
grace sufficient for all the doing and suffering work of time, and that death
will ere long put a happy period to all sin and sorrow; and so takes occasion to
rejoice.
12. Godly fear, or
holy jealousy, here steps in, and suggests some timorous apprehensions of
the danger of deception; mentions the deceitfulness of the heart, the great
influence of irregular self-love in a fallen creature: inquires whether itself
is not likely to have fallen in with delusion, since the mind is so dark, and so
little of God appears to the soul; and queries whether all its hopes of
persevering grace may not be presumption, and whether its confident expectations
of meeting death as a friend, may not issue in
disappointment.
13. Hereupon
reflection appears, and minds the person of his past experiences; as to
the preparatory work of conviction and humiliation; the view he then had of the
impossibility of salvation from himself, or any created arm: the manifestation
he has likewise had of the glory of God in Jesus Christ: how he then admired
that glory, and chose that God for his only portion, because of the excellency
and amiableness he discovered in him; not from slavish fear of being damned if
he did not, nor from base and mercenary hopes of saving himself; but from a just
esteem of that beauteous and glorious object: as also how he had from time to
time rejoiced and acquiesced in God, for what he is in himself, being delighted,
that he is infinite in holiness, justice, power, sovereignty, as well as in
mercy, goodness, and love: how he has likewise, scores of times, felt his soul
mourn for sin, for this very reason, because it is contrary and grievous to God;
yea, how he has mourned over one vain and impertinent thought, when he has been
so far from fear of the divine vindictive wrath for it, that on the contrary he
has enjoyed the highest assurance of the divine everlasting love: how he has,
from time to time, delighted in the commands of God, for their own purity and
perfection, and longed exceedingly to be conformed to them, and even to be
“holy, as God is holy;” and counted it present heaven, to be of a heavenly
temper: how he has frequently rejoiced, to think of being for ever subject to
and dependent on God; accounting it infinitely greater happiness to glorify God
in a state of subjection to and dependence on him, than to be a god
himself: and how heaven itself would be no heaven to him, if he could not there
be every thing that God would have him be.
14. Upon this, spiritual
sensation, being awaked, comes in, and declares that she now feels and
“tastes that the Lord is gracious;” that he is the only supreme good, the only
soul-satisfying happiness; that he is a complete, self-sufficient, and almighty
portion. She whispers, “Whom have I in heaven but this God,” this dear and
blessed portion? “and there is none upon earth I desire besides him.” Oh, it is
heaven to please him, and to be just what he would have me be! O that my soul
were “holy, as God is holy!” O that it was “pure, as Christ is pure;” and
“perfect, as my Father in heaven is perfect!” These are the sweetest commands in
God’s book, comprising all others; and shall I break them? must I break them? am
I under a fatal necessity of it, as long as I live in this world? O, my soul!
woe, woe is me, that I am a sinner! because I now necessarily grieve and offend
this blessed God, who is infinite in goodness and grace. Oh, methinks, should he
punish me for my sins, it would not wound my heart so deep as to offend him;
but, though I sin continually, he continually repeats his kindness towards me!
Oh, methinks, I could bear any suffering; but how can I bear to grieve and
dishonour this blessed God! How shall I give ten thousand times more honour to
him? What shall I do, to glorify and worship this best of beings? O that I could
consecrate myself, soul and body, to his service for ever! O that I could give
up myself to him, so as never more to attempt to be my own, or to have any will
or affections that are not perfectly conformed to his! But oh, alas, alas! I
cannot, I feel I cannot be thus entirely devoted to God: I cannot live and sin
not. O ye angels, do ye glorify him incessantly: if possible, exert
yourselves still more, in more lively and ardent devotion: if possible,
prostrate yourselves still lower before the throne of the blessed King of
heaven: I long to bear a part with you, and, if it were possible, to help you.
Yet when we have done, we shall not be able to offer the ten thousandth part of
the homage he is worthy of. While spiritual sensation whispered these
things, fear and jealousy were greatly overcome; and the soul
replied, “Now I know, and am assured,” &c. and again, it welcomed death as a
friend, saying, “O death, where is thy sting!” &c.
15. Finally, holy
resolution concludes the discourse, fixedly determining to follow hard
after God, and continually to pursue a life of conformity to him. And the
better to pursue this, enjoining it on the soul always to remember, that God is
the only source of happiness, that his will is the only rule of rectitude to an
intelligent creature, that earth has nothing in it desirable for itself, or any
further than God is seen in it; and that the knowledge of God in Christ,
begetting and maintaining love, and mortifying sensual and fleshly appetites, is
the way to be holy on earth, and so to be attempered to the complete holiness of
the heavenly world.
SECOND
PAPER.
Some gloomy and desponding
thoughts of a soul under convictions of sin, and concern for its eternal
salvation.
1. I BELIEVE my case is
singular, that none ever had so many strange and different thoughts and
feelings as I.
2. I have been concerned
much longer than many others I have known, or concerning whom I
have read, who have been savingly converted, and yet I am
left.
3. I have withstood
the power of convictions a long time; and therefore I fear I shall be
finally left of God.
4. I never shall be
converted, without stronger convictions, and greater terrors of
conscience.
5. I do not aim at the
glory of God in any thing I do, and therefore I cannot hope for
mercy.
6. I do not see the evil
nature of sin, nor the sin of my nature; and therefore I am
discouraged.
7. The more I strive,
the more blind and hard my heart is, and the worse I grow
continually.
8. I fear God never showed
mercy to one so vile as I.
9. I fear I am not
elected, and therefore must perish.
10. I fear the day of
grace is past with me.
11. I fear I have committed
the unpardonable sin.
12. I am an old
sinner; and if God had designed mercy for me, he would have called me home to
himself before now.
THIRD
PAPER.
Some signs of
godliness.
THE distinguishing marks of
a true Christian, taken from one of my old manuscripts; where I wrote as
I felt and experienced, and not from any considerable degree of
doctrinal knowledge, or acquaintance with the sentiments of others in this
point.
1. HE has a true
knowledge of the glory and excellency of God, that he is most worthy to
be loved and praised for his own divine perfections. Psal. cxlv.
3.
2. God is his
portion, Psal. lxxiii. 25. And God’s glory his great concern,
Matt. vi. 22.
3. Holiness is his
delight; nothing he so much longs for, as to be holy as God is holy.
Phil. iii. 9-12.
4. Sin is his
greatest enemy. This he hates, for its own nature, for what it is in
itself, being contrary to a holy God, Jer. ii. 1. And consequently he hates all
sin, Rom. vii. 24. 1 John iii. 9.
5. The laws of God
also are his delight, Psal. cxix. 97. Rom. vii. 22. These he observes, not out
of constraint, from a servile fear of hell; but they are his choice, Psal. cxix.
30. The strict observance of them is not his bondage, but his greatest liberty,
ver. 45.
A
SERMON
PREACHED IN NEWARK, JUNE 12,
1744,
AT
THE ORDINATION OF MR. DAVID
BRAINERD,
A MISSIONARY AMONG THE
INDIANS UPON THE BORDERS OF THE PROVINCES OF NEW YORK, NEW JERSEY, AND
PENNSYLVANIA.
BY E. PEMBERTON,
A.M.
PASTOR OF THE PRESBYTERIAN
CHURCH IN THE CITY OF NEW YORK.
LUKE xiv.
23.
And the lord said unto the
servant, Go out into the highways and hedges, and compel them to come in, that
my house may be filled.
GOD erected this visible
world as a monument of his glory, a theatre for the display of his adorable
perfections. The heavens proclaim his wisdom and power in shining characters,
and the whole earth is full of his goodness. Man was in his original creation
excellently fitted for the service of God, and for perfect happiness in the
enjoyment of divine favour. But sin has disturbed the order of nature, defaced
the beauty of the creation, and involved man, the lord of this lower world, in
the most disconsolate circumstances of guilt and misery.
The all-seeing eye of God
beheld our deplorable state; infinite pity touched the heart of the Father of
mercies; and infinite wisdom laid the plan of our recovery. The Majesty of
heaven did not see meet to suffer the enemy of mankind eternally to triumph in
his success; nor leave his favourite workmanship irrecoverably to perish in the
ruins of the apostacy. By a method, which at once astonishes and delights the
sublimest spirits above, he opened a way for the display of his mercy, without
any violation of the sacred claims of his justice; in which, the honour of the
law is vindicated, and the guilty offender acquitted; sin is condemned, and the
sinner eternally saved. To accomplish this blessed design, the beloved Son of
God assumed the nature of man, in our nature died a spotless sacrifice for sin;
by the atoning virtue of his blood “he made reconciliation for iniquity,” and by
his perfect obedience to the law of God, “brought in everlasting
righteousness.”
Having finished his work
upon earth, before he ascended to his heavenly Father, he commissioned the
ministers of his kingdom to “preach the gospel to every creature.” He sent them
forth to make the most extensive offers of salvation to rebellious sinners, and
by all the methods of holy violence to “compel them to come in,” and accept the
invitations of his grace. We have a lively representation of this in the
parable, in which our text is contained.
The evident design of
it is, under the figure of a marriage-supper, to set forth the plentiful
provision, which is made in our Lord Jesus Christ for the reception of his
people, and the freedom and riches of divine grace, which invites the most
unworthy and miserable sinners to partake of this sacred entertainment. The
first invited guests were the Jews, the favourite people of God, who were heirs
of divine love, while the rest of the world were “aliens from the commonwealth
of Israel, and strangers from the covenants of promise:” but these, through the
power of prevailing prejudice, and the influence of carnal affections,
obstinately rejected the invitation, and were therefore finally excluded from
these invaluable blessings.
But it was not the design of
infinite wisdom, that these costly preparations should be lost, and the table he
had spread remain unfurnished with guests. Therefore he sent forth his servant
“into the streets and lanes of the city,” and commanded him to bring in “the
poor, the maimed, the halt, and the blind,”--i.e. the most necessitous
and miserable of mankind;--yea, to “go out into the high-ways and hedges,” to
the wretched and perishing Gentiles, and not only invite, but even “compel them
to come in, that his house might be filled.”
The words of the text
represent to us,
I. The melancholy state of the
Gentile world. They are described as “in the high-ways and hedges,” in the most
perishing and helpless condition.
II. The compassionate care which
the blessed Redeemer takes of them in these their deplorable circumstances. He
“sends out his servants” to them, to invite them to partake of the
entertainments of his house.
III. The duty of the
ministers of the gospel, to “compel them to come in,” and accept of his
gracious invitation.--These I shall consider in their order, and then apply them
to the present occasion.
I. I am to consider the
melancholy state of the heathen world, while in the darkness of nature,
and destitute of divine revelation. It is easy to harangue upon the excellency
and advantage of the light of nature. It is agreeable to the pride of
mankind to exalt the powers of human reason, and pronounce it a sufficient guide
to eternal happiness. But let us inquire into the records of antiquity,
let us consult the experience of all ages, and we shall find, that those who had
no guide but the light of nature, no instructor but unassisted reason, have
wandered in perpetual uncertainty, darkness, and error. Or let us take a view of
the present state of those countries that have not been illuminated by
the gospel; and we shall see, that notwithstanding the improvements of near six
thousand years, they remain to this day covered with the grossest darkness, and
abandoned to the most immoral and vicious practices.
The beauty and good order
every where discovered in the visible frame of nature, evidences, beyond all
reasonable dispute, the existence of an infinite and almighty Cause, who first
gave being to the universe, and still preserves it by his powerful providence.
Says the apostle to the Gentiles, (Rom. i. 20.) “The invisible things of God,
from the creation of the world, clearly seen, being understood by the things
that are made, even his eternal
PEMBERTON’S SERMON AT
BRAINERD’S ORDINATION. 443
power and Godhead.” And yet
many, even among the philosophers of the Gentile nations, impiously denied the
eternal Deity, from whose hands they received their existence: and blasphemed
his infinite perfections, when surrounded with the clearest demonstrations of
his power and goodness. Those who acknowledged a Deity, entertained the unworthy
conceptions of his nature and attributes, and worshipped the creature, in
the place of the Creator, “who is God blessed for ever.” Not only the
illustrious heroes of antiquity, and the public benefactors of mankind, but even
the most despicable beings in the order of nature, were enrolled in the
catalogue of their gods, and became the object of their impious adoration. “They
changed the glory of the incorruptible God into an image made like to
corruptible man, to birds and four-footed beasts, and creeping things,” Rom. i.
23.
A few of the sublimest
geniuses of Rome and Athens had some faint discoveries of the spiritual nature
of the human soul, and formed some probable conjectures, that man was
designed for a future state of existence. When they considered the extensive
capacities of the human mind, and the deep impressions of futurity engraven in
every breast, they could not but infer, that the soul was immortal, and at death
would be translated to some new and unknown state. When they saw the virtuous
oppressed with various and successive calamities, and the vilest of men
triumphing in prosperity and pleasure, they entertained distant hopes, that, in
a future revolution, these seeming inequalities would be rectified, these
inconsistencies removed; the righteous distinguishingly rewarded, and the wicked
remarkably punished. But after all their inquiries upon this important subject,
they attained no higher than probable conjectures, some uncertain expectations.
And when they came to describe the nature and situation of these invisible
regions of happiness or misery, they made the wildest guesses, and run into the
most absurd and vain imaginations. The heaven they contrived for the
entertainment of the virtuous, was made up of sensual pleasures, beneath the
dignity of human nature, and inconsistent with perfect felicity. The hell
they described for the punishment of the vicious, consisted in ridiculous
terrors, unworthy the belief of a rational and religious
creature.
Their practices were
equally corrupt with their principles. As the most extravagant errors were
received among the established articles of their faith, so the most infamous
vices obtained in their practice, and were indulged not only with impunity, but
authorized by the sanction of their laws. They stupidly erected altars to idols
of wood and stone; paid divine honours to those, who in their lives had been the
greatest monsters of lust and cruelty; yea, offered up their sons and daughters
as sacrifices to devils. The principles of honour, the restraints of shame, the
precepts of their philosophers, were all too weak to keep their corruptions
within any tolerable bounds. The wickedness of their hearts broke through every
enclosure, and deluged the earth with rapine and violence, blood and slaughter,
and all manner of brutish and detestable impurities. It is hardly possible to
read the melancholy description of the principles and manners of the heathen
world given us by St. Paul, without horror and surprise; to think that man, once
the “friend of God” and “the lord of this lower world,” should thus “deny the
God that made him,” and bow down to dumb idols; should thus, by lust and
intemperance, degrade himself into the character of the beast, “which
hath no understanding;” and by pride, malice, and revenge, transform himself
into the very image of the devil, “who was a murderer from the
beginning.”
This was the state of the
Gentile nations, when the light of the gospel appeared to scatter the darkness
that overspread the face of the earth. And this has been the case, so far as has
yet appeared, of all the nations ever since, upon whom the Sun of righteousness
has not arisen with healing in his wings. Every new-discovered country opens a
new scene of astonishing ignorance and barbarity; and gives us fresh evidence of
the universal corruption of human nature.
II. I proceed now to
consider the compassionate care and kindness of our blessed
Redeemer towards mankind, in these their deplorable circumstances. He “sends out
his servants,” to invite them “to come in,” and accept the entertainments of
his house.
God might have left his
guilty creatures to have eternally suffered the dismal effects of their
apostacy, without the least imputation of injustice, or violence of his infinite
perfections. The fall was the consequence of man’s criminal choice, and attended
with the highest aggravations.--The angels that sinned were made examples
of God’s righteous severity, and are reserved “in chains” of guilt “to the
judgment of the great day.” Mercy, that tender attribute of the divine nature,
did not interpose in their behalf, in order to suspend the execution of
their sentence, or to avert God’s threatened displeasure. Their punishment is
unalterably decreed, their judgment is irreversible; they are the awful
monuments of revenging wrath, and are condemned “to blackness of darkness for
ever.”--Now justice might have shown the same inflexible severity to rebellious
man, and have left the universal progeny of Adam to perish in their guilt and
misery. It was unmerited mercy that distinguished the human race, in providing a
Saviour for us; and it was the most signal comparison that revealed the counsels
of heaven for our recovery.
But though justice did not
oblige the Divine Being to provide for our relief, yet the goodness of the
indulgent Father of the universe inclined him to show pity to his guilty
creatures, who fell from their innocence through the subtlety and malice of
seducing and apostate spirits. It was agreeable to the divine wisdom to
disappoint the devices of Satan, the enemy of God and goodness, and recover the
creatures he had made from their subjection to the powers of
darkness.
He therefore gave early
discoveries of his designs of mercy to our first parents, and immediately upon
the apostacy opened a door of hope for their recovery. He revealed a Saviour to
the ancient patriarchs, under dark types and by distant promises; made clearer
declarations of his will, as the appointed time drew near, for the
accomplishment of the promises, and the manifestation of the Son of God in human
flesh. “And when the fulness of time was come, God sent forth his Son, made of a
woman, made under the law, to redeem them that were under the law, that we might
receive the adoption of sons.”
This divine and illustrious
person left the bosom of his Father, that he might put on the character of a
servant; descended from glories of heaven, that he might dwell on this inferior
earth; was made under the law, that he might fulfil all righteousness; submitted
to the infirmities of human nature, to the sorrows and sufferings of an
afflicted life, and to the agonies of a painful ignominious death on a cross,
that he might destroy the power of sin, abolish the empire of death, and
purchase immortality and glory for perishing man.
While our Lord Jesus resided
in this lower world, he preached the glad tidings of salvation, and published
the kingdom of God; confirming his doctrine by numerous and undoubted miracles,
and recommending his instructions by the charms of a spotless life and
conversation. He sent forth his apostles to pursue the same gracious design of
gospellizing the people, and furnished them with sufficient powers to proselyte
the nations to the faith. He also appointed a standing ministry, to carry on a
treaty of peace with rebellious sinners, in the successive ages of the church;
to continue, till the number of the redeemed is completed, and the whole
election of grace placed in circumstances of spotless purity and perfect
happiness.
These ministers are styled
“the servants of Christ,” by way of eminence: they are in a peculiar manner
devoted to the service of their divine Master: from him they receive their
commission; and by him they are appointed to represent his person, preside in
his worship, and teach the laws of his kingdom. To assume this character without
being divinely called, and regularly introduced into this sacred office, is a
bold invasion of Christ’s royal authority, and an open violation of that order,
which he has established in his church. These not only derive their mission from
Christ, but it is his doctrine they are to preach, and not the inventions
of their own brain;--it is his glory they are to promote, and not their
own interest or
444 PEMBERTON’S SERMON AT
BRAINERD’S ORDINATION.
honour. Their business is
not to propagate the designs of a party, but the common salvation, and to
“beseech all, in Christ’s name, to be reconciled unto
God.”
The apostles, the primitive
heralds of the everlasting gospel, were sent to make the first tender of
salvation to “the lost sheep of the house of Israel;” and they were commanded to
begin at Jerusalem, the centre of the Jewish commonwealth. But when the Jews
obstinately persisted in their impenitence and unbelief, they were commissioned
to “preach the gospel to every creature under heaven;” the sinners of the
Gentiles were invited to come in, and accept of the offers of
salvation.
The prophets pointed out a
Messiah that was to come, and proclaimed the joyful approach of a Redeemer at
the time appointed in the sovereign counsels of heaven. The ministers of the
gospel now are sent to declare, that the prophecies are accomplished, the
promise fulfilled, justice satisfied, salvation purchased; and all that will
come in, shall receive the blessings of the gospel. They are not only
freely to invite sinners, of all orders and degrees, of all ages and nations;
but to assure them, that “all things are now ready,” and to use the most
powerful and persuasive methods, that they may engage them to comply with the
heavenly call.--Which brings me to the third thing proposed;
viz.
III. To show, that it is the
great duty of the ministers of the gospel “to compel sinners to come in,” and
accept of the blessings of the gospel. This is so plainly contained in my text,
that I shall not multiply arguments to confirm it. My only business shall be to
explain the nature of this compulsion, or show in what manner sinners are to be
“compelled to come in” to the christian church.--And sure I am, not by the
deceitful methods of fraud and disguise, nor the inhuman practices of
persecution and violence. This text indeed has often been alleged by the
persecuting bigots of all ages, and applied to support the cause of
religious tyranny; to the infinite scandal of the christian name, and the
unspeakable detriment of the christian interest. By this means the enemies of
our most holy faith have been strengthened in their infidelity, the weak have
been turned aside from “the truth, as it is in Jesus,” and the peaceable kingdom
of the Messiah transformed into a field of blood, a scene of hellish and horrid
cruelties. If this were the compulsion recommended in the gospel, then
absolute unrelenting tyrants would be the proper and most infallible teachers;
then racks and tortures would be the genuine and most successful method of
propagating the faith. But surely every thing of this kind, every violent and
driving measure, is in direct opposition to the precepts and example of our
blessed Saviour, an contrary to the very genius of his gospel, which proclaims
“Glory to God in the highest, on earth peace, good-will towards
men.”*
The princes of this world
exercise a temporal dominion over mankind, and by fines levied on their estates,
and punishments inflicted upon their bodies, force men to an outward subjection
to their authority and government. But the kingdom of our Lord is of a spiritual
nature; he erects his empire in the hearts of men, and reigns over “a willing
people in the day of his power.” External violence may necessitate men to an
external profession of the truth, and procure a dissembled compliance with the
institutions of Christ; but can never enlighten the darkness of the mind,
conquer the rebellion of the will, nor sanctify and save the soul. It may
transfigure men into accomplished hypocrites; but will never convert them into
real saints.
The gospel was originally
propagated by the powerful preaching of Christ and his apostles, by the
astonishing miracles which they wrought in confirmation of their doctrine, and
the exemplary lives by which they adorned their profession and character.
Instead of propagating their religion by the destructive methods of fire and
sword, they submitted to the rage and cruelty of a malignant world with
surprising patience, and sacrificed their very lives in the cause of God,
without any intemperate discoveries of anger and resentment.--Instead of calling
for “fire from heaven” to destroy their opposers, they compassionated their
ignorance, instructed them with meekness, counselled and exhorted them
with “all long-suffering and doctrine,” and even spent their dying breath in
praying for their conviction and conversion, that they might be saved in the day
of the Lord Jesus.
Now, in imitation of these
primitive doctors of the christian church, these wise and successful preachers
of the gospel, it is the duty of the ministers of the present day to use the
same methods of compassion and friendly violence. A disinterested zeal for the
glory of God, a stedfast adherence to the truth, and unshaken fidelity in our
Master’s cause, with universal benevolence to mankind, must constantly animate
our public discourses, and be conspicuous in our private conversation and
behaviour. We must diligently endeavour to convince the understandings, engage
the affections, and direct the practice of our hearers. Upon this head, it may
not be amiss to descend to a few particulars.
1. Ministers are to “compel
sinners to come in,” by setting before them their “guilty and perishing
condition by nature.” Sinners are naturally fond of carnal ease and security;
they are delighted with their pleasant and profitable sins; they even “drink in
iniquity like water,” with great greediness, with insatiable thirst, and
incessant gratification, but without fear or remorse. Upon this account, there
is the highest necessity to sound an alarm in their ears, that they may be
awakened to see and consider their dangerous state; or else they will never be
excited to “flee from the wrath to come.” The secure sinner is insensible of his
want of a Saviour: “The whole need not a physician, but they that are
sick.”
To this end, the ministers
of the gospel are to set “the terrors of the Lord” in array against the sinner,
and let him hear the “thunder of divine curses,” that utter their voice against
the unbelieving. They are to represent in the clearest light, and with the most
convincing evidence, the evil of sin, and the danger to which it exposes; that
“wrath from heaven is revealed against all ungodliness and unrighteousness of
men;Ӡ that the flaming sword of incensed justice is unsheathed, and the arm of
the Almighty ready to destroy such as are “going on still in their trespasses,”
impenitent and secure. They are not only thus to show them their danger, but to
set before them at the same time their wretched and helpless
circumstances;--that no human eye can successfully pity them, nor any created
arm bring them effectual deliverance;--that, while in a state of unregenerate
nature, they are destitute of strength to perform any acceptable service to the
blessed God, and unable to make any adequate satisfaction to his offended
justice;--that indeed they can neither avoid the divine displeasure, nor endure
the punishment that is due to their crimes. Thus, by a faithful application of
the law and its threatenings, we should endeavor, by God’s blessing, to make way
for the reception of the gospel and its promises. This was the wise method
observed by our blessed Saviour, the first preacher of the gospel; and by the
apostles, his inspired successors. So John the Baptist, who served as “the
morning-star” to usher in the appearance of the “Sun of righteousness,” did thus
“prepare the way of the Lord,” by enlightening the minds of men in the knowledge
of their guilt and misery, and inciting them to flee from the “damnation of
hell.”--The three thousand that were converted to the faith at one sermon, in
the infancy of the christian church, were first awakened with a sense of their
aggravated guilt, in “crucifying the Lord of glory;” and brought in agony and
distress to cry out,‡ “Men and brethren, what shall we
do?”
This method, I confess, is
disagreeable to the sentiments and inclinations of a secure world; and may
expose us to the reproach of those “that are at ease in Zion:” but is agreeable
to the dictates of an enlightened mind, conformable to the plan laid down in the
Sacred Scriptures, and has in all ages approved itself the most successful
method of promoting the interests of real and vital
religion.
2. They are to “compel
sinners to come in,” by a lively representation of the power and
grace of our Almighty Redeemer. Not all the thunder and terror of
curses from mount Ebal, not all the tremendous “wrath revealed from heaven
against the ungodly,” not all the anguish and hor-
* Luke ii.
14.
† Rom. i.
18.
‡ Acts ii. 36,
37.
PEMBERTON’S SERMON AT
BRAINERD’S ORDINATION. 445
ror of a wounded
spirit in an awakened sinner, are able to produce an unfeigned and effectual
compliance with the gospel-terms of mercy. The ministry of the law can
only give the knowledge of sin, rouse the sinner’s conscience, and alarm
his fear: it is the dispensation of grace, that sanctifies and saves the
soul. Nor is the former needful but in order to the latter. So much conviction
as gives us a sight of our sin and misery, as inclines us to “flee from the
wrath to come,” and disposes us to submit to the gospel-method of salvation “by
grace through faith,” by sovereign mercy through the Mediator, so much is
necessary; and more is neither requisite, nor useful, nor
desirable.
It is not the office of
preachers to be perpetually employed in the language of terror, or exhaust their
strength and zeal in awakening and distressing subjects. No; but as it is their
distinguishing character, that they are ministers of the gospel, so it is
their peculiar business to “preach the unsearchable riches of Christ.” The
person, and offices, and love of the great Redeemer, the merits of his
obedience, and purchases of his cross, the victories of his resurrection, the
triumphs of his ascension and prevalence of his intercession, the power of his
Spirit, the greatness of his salvation, the freeness of his grace, &c.;
these are to be the chosen and delightful subjects of their discourses. They are
to represent him as one--who has completely answered the demands of the law,
rendered the Deity propitious to the sinner, and upon this account is able
eternally to save us from the vengeance of an offended God;--who is clothed with
almighty power to subdue the inveterate habits of sin, sanctify our polluted
nature, and restore us to spiritual health and purity;--who is Lord of the
visible and invisible worlds, who knows how to defeat the most artful
devices of Satan, and will finally render his people victorious over their most
malicious and implacable adversaries:--who having “made reconciliation for
iniquity” upon the cross, is pleading the merits of his blood in heaven, and
powerfully interceding for all suitable blessings in behalf of his people;--”who
is there exalted as a Prince and a Saviour to give repentance and remission of
sins;* and is able to save unto the uttermost all those that come to God in and
through him;Ӡ--in fine, who from his illustrious throne in glory stoops to look
down with pity upon guilty and perishing sinners, stretches forth the sceptre of
grace, and opens the everlasting arms of his mercy to receive them.--These
peculiar doctrines of the gospel they are frequently to teach, upon these they
are to dwell with constant pleasure, that sinners may be persuaded to hearken to
the inviting voice of divine love, and put their trust in this almighty and
compassionate Saviour. In order to which,
3. They are to show sinners
the mighty encouragement that the gospel gives them to accept of
Christ, and salvation through his merits and righteousness. As for
ignorant presumers, these hear the glad tidings of the gospel with a
fatal indifference; and say in their hearts, “they shall have peace,” though
they go on in their evil way, stupidly “neglecting so great salvation,” and
regardless of eternal things. But awakened minds are rather apt to draw
the darkest conclusions with respect to their case, and to judge themselves
excluded from the invitations of the gospel. Sometimes they imagine, that the
number and aggravations of their sins exceed the designs of
pardoning mercy:--at other times, that they have so long resisted the heavenly
call, that now the gate of heaven is irrecoverably barred against them:--and
Satan further suggests, that it would be the height of presumption in
them to lay claim to the blessings of the gospel, till better prepared
for the divine reception. Upon such imaginary and false grounds as these,
multitudes of the invited guests make excuses, and exclude themselves
from the “marriage-supper of the Lamb.” It is therefore the business of the
servants of Christ to show, that “there is yet room” even for the greatest and
vilest sinners to come in, and partake of the gospel-festival; that “all
things are now ready” for their welcome entertainment;--that the door is
still open, and there is free access, not only for those who have escaped
the grossest pollutions of the world, but even “for the chief of sinners,” whose
guilt is of a crimson colour and a scarlet dye; that neither the
number nor aggravations of their iniquities will exclude them a share in the
divine mercy, if now they submit to the sceptre of grace;--that whatever their
condition and circumstances may be, it is of present obligation upon them to
accept the gospel-call, and their instant duty to come in; the Master
invites them “to come to him, that they may have life;” and “whosoever do so,”
the Master of the house assures them, that “he will in no wise cast them
out.”‡
4. They are to exhibit the
unspeakable advantages that will attend a compliance with the
gospel-call. I know, indeed, the religion of Jesus is by its enemies often
represented in the most frightful and hideous colours; particularly as laying an
unreasonable restraint on the liberties of mankind, and sinking them into
melancholy enthusiasts. It becomes us, therefore, who are “set for the defence
of the gospel,” to endeavour the removing of this groundless prejudice, and to
convince mankind by the light of reason and Scripture, that “the ways of wisdom
are ways of pleasantness, and all her paths are peace:” that verily a life of
faith in the blessed Redeemer is the way to be happy, both here and
hereafter.
O what more honourable, than
to be “a child of God, an heir of the kingdom of heaven?” What more pleasing,
than to look back, and behold our past iniquities all buried in the depths of
eternal oblivion;--than to look forward, and view our dear Saviour acknowledging
us his friends and favourites, and adjudging us to a state of unperishing glory?
What more advantageous, than to have the divine favour engaged for our
protection, the promises of divine grace for our consolation; and an assured
title to “an inheritance undefiled, incorruptible, and eternal?” This is the
portion of the true believer. These the privileges that attend a compliance with
the gospel-call.
These things are to be
represented in such a manner as may tend to captivate the hearts of men, and
engage them in a solicitous care and resolution to renounce the degrading
servitude of sin, and resign themselves to the power of redeeming grace. Thus by
the most effectual and persuasive methods, the ministers of Jesus are to
compel sinners “to come in, that his house may be
filled.”
It was not in my design, to
consider the duty of the ministry in its just extent; but only to insist upon
those things that more properly belong to my subject, and lie directly in the
view of my text.--It will now doubtless be expected that I APPLY my discourse
more immediately to the present occasion.
And suffer me, dear Sir, in
the first place, to address myself to you, who are this day coming under a
public consecration to the service of Christ, “to bear his name among the
Gentiles; to whom the Master is now sending you forth, to compel them to come
in, that his house may be filled.” We trust you are a chosen vessel,
designed for extensive service in this honourable, though difficult, employment.
We adore the God of nature, who has furnished you with such endowments as suit
you to this important charge. We adore the great Head of the church for the
nobler gifts and graces of his Spirit; by which, we trust, you are enabled to
engage in this mission with an ardent love to God, the universal Father of
mankind, with a disinterested zeal for the honour of Christ, the compassionate
friend of sinners, and with tender concern for the perishing souls of a “people
that sit in darkness, and in the shadow of death;” who have for so many ages
been wandering out of the way of salvation, “without Christ, and without God in
the world.”
The work of the ministry, in
every place, has its difficulties and dangers, and requires much wisdom,
fortitude, patience, and self-denial, to discharge it in a right manner, with an
encouraging prospect of success: but greater degrees of prudence, humility, and
meekness, mortification to the present world, holy courage, and zeal for the
honour of God our Saviour, are necessary where any are called to minister the
gospel unto those, who through a long succession of ages have dwelt in the
darkness of heathenism, have from their infancy imbibed inveterate prejudices
against the christian faith, and from time immemoria, been inured to many
superstitious and idolatrous practices, directly opposite to the nature and
design of the gospel.
* Acts v.
31.
† Heb. vii.
25.
‡ John vi.
37.
446 PEMBERTON’S SERMON AT
BRAINERD’S ORDINATION.
What heavenly skill
is required, to convey the supernatural mysteries of the gospel into the minds
of uninstructed pagans, who are “a people of a strange speech and hard
language!”--What deep self-denial is necessary, to enable you cheerfully
to forsake the pleasures of your native country, with the agreeable society of
your friends and acquaintance, to dwell among those who inhabit not indeed “the
highways and hedges,” but uncultivated deserts, and the remotest recesses of the
wilderness!--What unwearied zeal and diligence, to proselyte those
to the faith of the gospel, who have quenched the light of reason, and by their
inhuman and barbarous practices have placed themselves upon a level with the
brute creation!
Methinks I hear you crying
out, “Who is sufficient for these things?”--And indeed, if you had no strength
to depend upon but your own,--no encouragement but from human assistance, you
might justly sink down in despair, and utter the passionate language of Moses,
“O my Lord, send, I pray thee, by the hand of him whom thou wilt send;” thy
servant is insufficient for so great a work.--But it is at the command of
Christ, the great Head of the church, that you go forth; who by a train of
surprising providences, has been preparing your way for this important embassy;
and therefore you may be assured, that he will support you in the faithful
discharge of your duty, accept your unfeigned desires to promote the interests
of his kingdom, and finally reward your imperfect services with his gracious
approbation. You have his divine promise for your security and consolation; “Lo,
I am with you alway, even to the end of the world.” This will afford you light
in every darkness, defence in every danger, strength in every weakness, and a
final victory over every temptation. If Christ be with you, “in vain do the
heathen rage,” in vain will their confederated tribes unite their forces to
obstruct and discourage you. Infinite wisdom will be your guide, almighty power
your shield, and God himself “your exceeding great reward.” The presence of your
divine Master will make amends for the absence of your dearest friends and
relatives. This will transform a wild and uncultivated desert into a paradise of
joy and pleasure, and the lonely huts of savages into more delightful
habitations than the palaces of princes.
Let not then any
difficulties discourage, any dangers affright you. Go forth in the name
and strength of the Lord Jesus, to whom you are now to be devoted in the
sacred office of the ministry. “Be not ashamed of the gospel of Christ; for it
is the power of God unto salvation to every one that believeth, to the Jew
first, and also to the Gentile.” Let zeal for the honour of God, and compassion
for the souls of men, animate your public discourses and private addresses to
the people committed to your charge. Always remember, that your character is
a minister of Jesus; and therefore with the inspired doctor of the
Gentiles, you “are to know nothing among them, save Christ and him crucified.”
Frequently consider, that the gospel is a divine discipline to purify the heart,
and set up the kingdom of the Redeemer in the souls of men: and therefore it is
not sufficient to bring sinners to a profession of the name of Christ, and an
outward subjection to the institutions of divine worship: “You are sent to turn
them from darkness to light, and from the power of Satan unto God, that they may
receive forgiveness of sins, and an inheritance among them that are sanctified
by faith that is in Christ.” Unless this be effected, (whatever other
improvements they gain,) they are left under the dominion of sin, and exposed to
the wrath of God; and their superior degrees of knowledge will only serve to
light them down to the regions of death and misery. This then is to be
the principal design of your ministry: for this you are to labour with
unwearied application, and with incessant importunity to approach the throne of
that God, whose peculiar prerogative it is “to teach us to profit;” whose grace
alone can make them “a willing people in the day of his
power.”
And for your encouragement,
I will only add: When I consider the many prophecies, in sacred Scripture, of
the triumphant progress of the gospel in the last ages of the world, I cannot
but lift up my head with joy, in an humble expectation, that the
day draws near, yea, is even at hand, when the promises made to
the Son of God shall be more illustriously fulfilled;--“when he shall have the
heathen for his inheritance, and the utmost parts of the earth for his
possession; when his name shall be great among the Gentiles, and be honoured
and adored from the rising of the sun to the going down of the same.” But if
the appointed time is not yet come, and the attempts made to introduce this
glorious day fail of desired success, “your judgment will be with the Lord, and
your reward with your God.” If the Gentiles “be not gathered” in, you will “be
glorious in the eyes of the Lord,” who accepts and rewards his servants
according to the sincerity of their desires, and not according to the success of
their endeavours.
I shall conclude with a few
words to the body of the people. God our Saviour, in infinite
condescension, hath sent his servants to invite you to come in,
and receive the blessings which infinite wisdom has contrived, and astonishing
grace prepared for your entertainment. And surely, my brethren, it is your
important duty and incomparable interest, not to despise “the salvation of God
sent unto the Gentiles,” nor make light of the gospel-message to
you.
God has been pleased to
employ us the messengers of his grace, men of like passions with
yourselves, subject to the common infirmities of human nature: but the message
comes from him, who is King of kings and Lord of lords; whom you are under the
strongest obligations to hear and obey, in point of interest, gratitude, and
duty.
What gracious and
condescending methods has he taken, to allure and invite you! Has he not
descended from heaven to earth, from the boundless glories of eternity to all
the sufferings and afflictions of this mortal life, that he might purchase and
reveal salvation; that he might engage your love, and persuade you to comply
with his saving designs? Does he not send his “ambassadors to beseech you in his
stead, to be reconciled to God?”
What excuses have you to
make, that will stand the trial of an enlightened conscience, to justify you at
the awful tribunal of God? will the vanishing enjoyments of sin and sense, or
the perishing riches of this transitory world, make amends for the loss of the
divine favour, or support you under the terrors of eternal damnation?--Are there
any honours comparable to the dignity and character of a child of God, and a
title to the privileges of his house and family? Are there any pleasures equal
to the smiles of God’s reconciled face, the refreshing visits of his love, and
the immortal joys of his salvation?
But how deplorable, how
desperate will be your case, if you finally refuse the gospel-invitation, and
perish in your natural state of guilt and misery! The compassionate Jesus, who
now addresses you in the inviting language of love, will then speak to you with
the voice of terror, and “swear in his wrath, that you shall never enter into
his rest, that you shall never taste of his supper,” the rich provision which he
has made for the eternal entertainment of his guests. “When once the Master of
the house is risen up, and hath shut to the door,” you will in vain stand
without, and knock for admission.
In a word, Now, he
declares by his servants, that “all things are ready,” and all that are
bidden shall be welcome, upon their coming in, to be partakers
of the benefit. The blood of Christ is now ready to cleanse you from all
your guilt and pollution; his righteousness is now ready to adorn your naked
souls with the garment of salvation; his Spirit is now ready to take possession
of you, and make you eternal monuments of victorious and redeeming grace. “The
Spirit and the bride say, Come; and whosoever (of the lost and perishing sons of
Adam) will, let him come,” and participate of the blessings of the gospel
“freely, without money, and without price.” The arms of everlasting mercy are
open to receive you; the treasures of divine grace are open to supply your
wants; and every one of you that now sincerely accepts this gracious invitation,
shall hereafter be admitted “to sit down with Abraham, Isaac, and Jacob, in the
kingdom of heaven.”--For which, God of his infinite mercy prepare us all,
through Jesus Christ: to whom be glory and dominion world without end.
Amen.
SOME REFLECTIONS AND
OBSERVATIONS
ON THE
PRECEDING
MEMOIRS,
&c.
OF THE
REV. DAVID
BRAINERD.
REFLECT.
I
WE have here opportunity, as
I apprehend, in a very lively instance, to see the nature of
true religion; and the manner of its operation when
exemplified in a high degree and powerful exercise. Particularly
it may be worthy to be observed,
SECT.
I.
How greatly Mr. Brainerd’s
religion differed from that of some pretenders to the experience of a
clear work of saying 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 thorough, earnest religion, in
the stated practices of it! Although his convictions and conversion were in all
respects exceeding clear, and very remarkable; yet how far was he from acting as
though he thought he had got through his work, when once he had obtained
comfort, and satisfaction of his interest in Christ, and title to heaven! On the
contrary, that work on his heart, by which he was brought to this, was with him
evidently but the beginning of his work, his first entering on the great
business of religion and the service of God, his first setting out in his race.
His obtaining rest of soul in Christ, after earnest striving to enter in at the
strait gate, and being violent to take the kingdom of heaven, he did not look
upon as putting an end to any further occasion for striving in religion; but
these were continued still, and maintained constantly, through all changes, to
the very end of life. His work was not finished, nor his race ended, till life
was ended; agreeable to frequent scripture representations of the
christian life. He continued pressing forward in a constant manner, forgetting
the things that were behind, and reaching forth towards the things that were
before. His pains and earnestness in the business of religion were rather
increased, than diminished, after he had received comfort and satisfaction
concerning the safety of his state. Those divine principles, by which after this
he was actuated, love to God, longings and thirstings after holiness, seem to be
more effectual to engage him to pains and activity in religion, than fear of
hell had been before.
And as his conversion was
not the end of his work, or of the course of his diligence and strivings
in religion; so neither was it the end of the work of the Spirit of God
on his heart: but on the contrary, the beginning of the work; the beginning of
his spiritual discoveries, and holy views; the first dawning of the light, which
thenceforth increased more and more; the beginning of his holy affections, his
sorrow for sin, his love to God, his rejoicing in Christ Jesus, his longing
after holiness. And the powerful operations of the Spirit of God in these
things, were carried on from the day of his conversion, in a continued course,
to his dying day. His religious experiences, his admiration, his joy, praise,
and flowing affections, did not only hold up to a considerable height for a few
days, weeks, or months, at first, while hope and comfort were new things with
him; and then gradually dwindle and die away, till they came to almost nothing,
and so leave him without any sensible or remarkable experience of spiritual
discoveries, or holy and divine affections, for months together; as it is with
many, who after the newness of things is over, soon come to that pass, that it
is again with them very much as it used to be before their supposed conversion,
with respect to any present views of God’s glory, of Christ’s excellency, or of
the beauty of divine things; and with respect to any present thirstings for God,
or ardent outgoings of their souls after divine objects: but only now and then
they have a comfortable reflection on past things, and are somewhat affected
with them: and so rest easy, thinking all things are well; they have had a good
clear work, and their state is safe, and they doubt not but they
shall go to heaven when they die. How far otherwise was it with Mr. Brainerd,
than it is with such persons! His experiences, instead of dying away, were
evidently of an increasing nature. His first love, and other holy affections,
even at the beginning were very great; but after months and years, became much
greater, and more remarkable; and the spiritual exercises of his mind continued
exceeding great, (though not equally so at all times, yet usually so,) without
indulged remissness, and without habitual dwindling and dying away, even till
his decease. They began in a time of general deadness all over the land, and
were greatly increased in a time of general reviving of religion. And when
religion decayed again, and a general deadness returned, his experiences were
still kept up in their height, and his holy exercises maintained in their life
and vigour; and so continued to be, in a general course, whenever he was, and
whatever his circumstances were, among English and Indians, in company and
alone, in towns and cities, and in the howling wilderness, in sickness and in
health, living and dying. This is agreeable to scripture descriptions of true
and right religion, and of the christian life. The change wrought in him at his
conversion, was agreeable to scripture representations of that change which is
wrought in true conversion; a great change, and an abiding change, rendering him
a new man, a new creature: not only a change as to hope and comfort, and an
apprehension of his own good estate; and a transient change, consisting in high
flights of passing affection; but a change of nature, a change of the
abiding habit and temper of his mind. Not a partial change, merely in point of
opinion, or outward reformation; much less a change from one error to another,
or from one sin to another: but an universal change, both internal and external;
as from corrupt and dangerous principles in religion, unto the belief of the
truth, so from both the habits and the ways of sin, unto universal holiness of
heart and practice; from the power and service of Satan unto
God.
448 REFLECTIONS AND
OBSERVATIONS
SECT.
II.
His religion did apparently
and greatly differ from that of many high pretenders to religion, who are
frequently actuated by vehement emotions of mind, and are carried on in a
course of sudden and strong impressions, and supposed high
illuminations and immediate discoveries, and at the same time are
persons of a virulent “zeal, not according to knowledge.”
His convictions, preceding
his conversion, did not arise from any frightful impressions of his
imagination, or any external images and ideas of fire and brimstone, a sword
of vengeance drawn, a dark pit open, devils in terrible shapes, &c. strongly
fixed on his mind. His sight of his own sinfulness did not consist in any
imagination of a heap of loathsome material filthiness within him; nor did his
sense of the hardness of his heart consist in any bodily feeling in his breast
of something hard and heavy like a stone, nor in any imaginations whatever of
such a nature.
His first discovery of God
or Christ, at his conversion, was not any strong idea of any external glory or
brightness, or majesty and beauty of countenance, or pleasant voice; nor was it
any supposed immediate manifestation of God’s love to him in particular;
nor any imagination of Christ’s smiling face, arms open, or words immediately
spoken to him, as by name, revealing Christ’s love to him; either words
of Scripture, or any other. But it was a manifestation of God’s glory, and the
beauty of his nature, as supremely excellent in itself; powerfully drawing, and
sweetly captivating his heart; bringing him to a hearty desire to exalt God, set
him on the throne, and give him supreme honour and glory, as the King and
Sovereign of the universe: and also a new sense of the infinite wisdom,
suitableness, and excellency of the way of salvation by Christ; powerfully
engaging his whole soul to embrace this way of salvation, and to delight in it.
His first faith did not consist in believing that Christ loved him, and died for
him, in particular. His first comfort was not from any secret suggestion of
God’s eternal love to him, or that God was reconciled to him, or intended great
mercy for him; by any such texts as these, “Son, be of good cheer, thy sins are
forgiven thee. Fear not, I am thy God,” &c. or in any such way. On the
contrary, when God’s glory was first discovered to him, it was without any
thought of salvation as his own. His first experience of the sanctifying and
comforting power of God’s Spirit did not begin in some bodily sensation, any
pleasant warm feeling in his breast, that some would have called the feeling the
love of Christ in him, and being full of the Spirit. How exceeding far were his
experiences at his first conversion from all things of such a
nature!
And if we look through the
whole series of his experiences, from his conversion to his death, we shall find
none of this kind. I have had occasion to read his diary over and over,
and very particularly and critically to review every passage in it; and I find
no one instance of a strong impression on his imagination, through his whole
life; no instance of a strongly impressed idea of any external glory and
brightness, of any bodily form or shape, any beautiful majestic countenance.
There is no imaginary sight of Christ hanging on the cross with his blood
streaming from his wounds; or seated in heaven on a bright throne, with angels
and saints bowing before him; or with a countenance smiling on him; or arms open
to embrace him: no sight of heaven, in his imagination, with gates of pearl, and
golden streets, and vast multitudes of glorious inhabitants, with shining
garments. There is no sight of the book of life opened, with his name written in
it; no hearing of the sweet music made by the songs of heavenly hosts: no
hearing God or Christ immediately speaking to him; nor any sudden suggestions of
words or sentences, either of Scripture or any other, as then immediately spoken
or sent to him: no new objective revelations, no sudden strong suggestions of
secret facts. Nor do I find any one instance in all the records he has left of
his own life, from beginning to end, of joy excited from a supposed
immediate witness of the Spirit; or inward immediate suggestion, that his
state was surely good, that God loved him with an everlasting love, that Christ
died for him in particular, and that heaven was his; either with or without a
text of Scripture. There is no instance of comfort by a sudden bearing in upon
his mind, as though at that very time directed by God to him in particular, any
such kind of texts as these; “Fear not, I am with thee;--It is your Father’s
good pleasure to give you the kingdom;--You have not chosen me, but I have
chosen you;--I have called thee by thy name, thou art mine;--Before thou wast
formed in the belly, I knew thee;” &c. There is no supposed communion and
conversation with God carried on in this way; nor any such supposed tasting of
the love of Christ. But the way he was satisfied of his own good estate, even to
the entire abolishing of fear, was by feeling within himself the lively actings
of a holy temper and heavenly disposition, the vigorous exercises of that divine
love which casteth out fear. This was the way he had full satisfaction soon
after his conversion; (see his diary on October 18, and 19, 1740;) and we find
no other way of satisfaction through his whole life afterwards: and this he
abundantly declared to be the way, the only way, that he had complete
satisfaction, when he looked death in the face, in its near
approaches.
Some of the pretenders to an
immediate witness by suggestion, and defenders of it, with an assuming
confidence would bear us in hand, that there is no full assurance without it;
and that the way of being satisfied by signs, and arguing an interest in Christ
from sanctification, if it will keep men quiet in life and health, yet will
never do when they come to die. Then, they say, men must have
immediate witness, or else be in a dreadful uncertainty. But Mr.
Brainerd’s experience is a confutation of this; for in him we have an instance
of one that possessed as constant, as unshaken an assurance, through the course
of his life, after conversion, as perhaps can be produced in this age; which yet
he obtained and enjoyed without any such sort of testimony, and without
all manner of appearance of it, or pretence to it; yea, while utterly
disclaiming any such thing, and declaring against it. His assurance, we need not
scruple to affirm, has as fair a claim, and as just a pretension to truth and
genuineness, as any that the pretenders to immediate witness can produce.
And he is not only an instance of one that had such assurance in life,
but had it in a constant manner in his last illness; and particularly in the
latter stages of it, through those last months of his life wherein death
was more sensibly approaching, without the least hope of life. He had it too in
its fulness, and in the height of its exercise, under repeated trials, in
this space of time; when brought from time to time to the very brink of the
grave, expecting in a few minutes to be in eternity. He had “the full assurance
of hope unto the end.” When on the verge of eternity, he then declared his
assurance to be such as perfectly excluded all fear. And not only so, but it
manifestly filled his soul with exceeding joy; he declaring at the same time,
that this his consolation and good hope through grace, arose wholly from the
evidence he had of his good estate, by what he found of his
sanctification, or the exercise of a holy heavenly temper of mind, supreme love
to God, &c. and not in the least from any immediate witness by
suggestion. Yea, he declares that at these very times he saw the awful
delusion of that confidence which is built on such a foundation, as well
as of the whole of that religion which it usually springs from, or at least is
the attendant of; and that his soul abhorred those delusions: and he continued
in this mind, often expressing it with much solemnity, even till
death.
SECT.
III.
Mr. Brainerd’s religion was
not selfish and mercenary: his love to God was primarily and
principally for the supreme excellency of his own nature, and not built
on a preconceived notion that God loved him, had received him into
favour, and had done great things for him, or promised great things to
him. His joy was joy in God, and not in himself. We see by his
diary how, from time to time, through the course of his life, his soul
was filled with ineffable sweetness and comfort. But what was the spring of this
strong and abiding consolation? Not so much the consideration of the sure
grounds he had to think that his
ON BRAINERD’S MEMOIRS,
&c. 449
state was good, that God had
delivered him from hell, and that heaven was his; or any thoughts
concerning his own distinguished happy and exalted circumstances, as a high
favourite of Heaven: but the sweet meditations and entertaining views he had of
divine things without himself; the affecting considerations and lively
ideas of God’s infinite glory, his unchangeable blessedness, his sovereignty and
universal dominion; together with the sweet exercises of love to God, giving
himself up to him, abasing himself before him, denying himself for him,
depending upon him, acting for his glory, diligently serving him; and the
pleasing prospects or hopes he had of a future advancement of the kingdom of
Christ, &c.
It appears plainly and
abundantly all along, from his conversion to his death, that the beauty, that
sort of good, which was the great object of the new sense of his mind, the new
relish and appetite given him in conversion, and thenceforward maintained and
increased in his heart, was HOLINESS, conformity to God, living to God, and
glorifying him. This was what drew his heart; this was the centre of his soul;
this was the ocean to which all the streams of his religious affections tended;
this was the object that engaged his eager thirsting desires and earnest
pursuits. He knew no true excellency, or happiness, but this; this was what he
longed for most vehemently and constantly on earth; and this was with him
the beauty and blessedness of heaven. This made him so much and so often
to long for that world of glory: it was to be perfectly holy, and perfectly
exercised in the holy employments of heaven; thus, “to glorify God, and enjoy
him for ever.”
His religious illuminations,
affections, and comfort, seemed, to a great degree, to be attended with
evangelical humiliation; consisting in a sense of his own utter
insufficiency, despicableness, and odiousness; with an answerable disposition
and frame of heart. How deeply affected was he almost continually with his great
defects in religion; with his vast distance from that spirituality and holy
frame of mind that became him; with his ignorance, pride, deadness,
unsteadiness, barrenness! He was not only affected with the remembrance of his
former sinfulness, before his conversion, but with the sense of his
present vileness and pollution. He was not only disposed to think meanly
of himself as before God, and in comparison of him; but amongst
men, and as compared with them. He was apt to think other saints better than
he; yea, to look on himself as the meanest and least of saints; yea, very often,
as the vilest and worst of mankind. And notwithstanding his great attainments in
spiritual knowledge, yet we find there is scarce any thing, with a sense
of which he is more frequently affected and abased, than his
ignorance.
How eminently did he appear
to be of a meek and quiet spirit, resembling the lamb-like,
dove-like Spirit of Jesus Christ! How full of love, meekness, quietness,
forgiveness, and mercy! His love was not merely a fondness and zeal for a party,
but an universal benevolence; very often exercised in the most sensible and
ardent love to his greatest opposers and enemies. His love and meekness were not
a mere pretence, and outward profession and show; but they were effectual
things, manifested in expensive and painful deeds of love and kindness; and in a
meek behaviour; readily confessing faults under the greatest trials, and
humbling himself even at the feet of those from whom he supposed he had suffered
most; and from time to time very frequently praying for his enemies, abhorring
the thoughts of bitterness or resentment towards them. I scarcely know where to
look for any parallel instance of self-denial, in these respects, in the present
age. He was a person of great zeal; but how did he abhor a bitter zeal, and
lament it where he saw it! And though he was once drawn into some degrees of it,
by the force of prevailing example, as it were in his childhood; yet how did he
go about with a heart bruised and broken in pieces for it all his life
after!
Of how soft and
tender a spirit was he! How far were his experiences, hopes, and joys,
from a tendency finally to stupify and harden him, to lessen convictions and
tenderness of conscience, to cause him to be less affected with present and past
sins, and less conscientious with respect to future sins! How far were they from
making him more easy, in neglect of duties that are troublesome and
inconvenient, more slow and partial in complying with difficult commands, less
apt to be alarmed at the appearance of his own defects and transgressions, more
easily induced to a compliance with carnal appetites! On the contrary, how
tender was his conscience! how apt was his heart to smite him! how easily and
greatly, was he alarmed at the appearance of moral evil! how great and constant
was his jealousy over his own heart! how strict his care and watchfulness
against sin! how deep and sensible were the wounds that sin made in his
conscience! Those evils that are generally accounted small, were almost an
insupportable burden to him; such as his inward deficiencies, his having no more
love to God, finding within himself any slackness or dulness in religion, any
unsteadiness, or wandering frame of mind, &c. how did the consideration of
such things as these oppress and abase him, and fill him with inward shame and
confusion! His love and hope, though they were such as cast out a servile fear
of hell, yet were attended with, and abundantly cherished and promoted, a
reverential filial fear of God, a dread of sin and of God’s holy displeasure.
His joy seemed truly to be a rejoicing with trembling. His assurance and comfort
differed greatly from a false enthusiastic confidence and joy, in that it
promoted and maintained mourning for sin. Holy mourning, with him, was not only
the work of an hour or a day, at his first conversion; but sorrow for sin was
like a wound constantly running; he was a mourner for sin all his days. He did
not, after he received comfort and full satisfaction of the forgiveness of all
his sins, and the safety of his state, forget his past sins, the sins of his
youth, committed before his conversion; but the remembrance of them, from time
to time, revived in his heart, with renewed grief. That passage (Ezek. xvi. 63.)
was evidently fulfilled in him, “That thou mayest remember, and be confounded,
and never open thy mouth any more, because of thy shame; when I am pacified
toward thee for all that thou hast done.” And how lastingly did the sins he
committed after his conversion affect and break his heart! If he did any thing
whereby he thought he had in any respect dishonoured God, and wounded the
interest of religion, he had never done with calling it to mind with sorrow and
bitterness; though he was assured that God had forgiven it, yet he never forgave
himself: his past sorrows and fears made no satisfaction, with him; but still
the wound renews and bleeds afresh, again and again. And his present sins, those
he daily found in himself, were an occasion of daily sensible and deep sorrow of
heart.
His religion did not consist
in unaccountable flights and vehement pangs; suddenly rising, and
suddenly falling; at times exalted almost to the third heavens, and then
negligent, vain, carnal, and swallowed up with the world, for days and weeks, if
not months together. His religion was not like a blazing meteor, or like a
flaming comet, (or a wandering star, as the apostle Jude calls it, ver. 13.)
flying through the firmament with a bright train, and then quickly departing
into perfect darkness; but more like the steady lights of heaven, constant
principles of light, though sometimes hid with clouds. Nor like a land-flood,
which flows far and wide with a rapid stream, bearing down all before it, and
then dries up; but more like a stream fed by living springs; which though
sometimes increased by showers, and at other times diminished by drought, yet is
a constant stream.
His religious affections and
joys were not like those of some, who have rapture and mighty emotions from time
to time in company; but have very little affection in retirement
and secret places. Though he was of a very sociable temper, and loved the
company of saints, and delighted very much in religious conversation, and in
social worship; yet his warmest affections, and their greatest effects on animal
nature, and his sweetest joys, were in his closet devotions, and solitary
transactions between God and his own soul: as is very observable through his
whole course, from his conversion to his death. He delighted greatly in sacred
retirements; and loved to get quite away from all the world, to converse with
God alone, in secret duties.
Mr. Brainerd’s experiences
and comforts were very far from being like those of some persons, which are
attended with a spiritual satiety, and which put an end to their
religious desires and longings, at least to the edge and
ardency
450 REFLECTIONS AND
OBSERVATIONS
of them; resting satisfied
in their own attainments and comforts, as having obtained their chief end, which
is to extinguish their fears of hell, and give them confidence of the favour of
God. How far were his religious affections, refreshments, and satisfactions,
from such an operation and influence! On the contrary, how were they always
attended with longings and thirstings after greater degrees of conformity
to God! And the greater and sweeter his comforts were, the more vehement were
his desires after holiness. For it is to be observed, that his longings
were not so much after joyful discoveries of God’s love, and clear views of his
title to future advancement and eternal honours in heaven; as after more of
present holiness, greater spirituality, a heart more engaged for God, to love,
and exalt, and depend on him. His longings were for ability to serve God better,
to do more for his glory, and to do all that he did with more of a regard to
Christ as his righteousness and strength; and after the enlargement and
advancement of Christ’s kingdom in the earth. And his desires were not idle
wishings, but such as were powerful and effectual, to animate him to the
earnest, eager pursuit of these things, with utmost diligence and unfainting
labour and self-denial. His comforts never put an end to his seeking
after God, and striving to obtain his grace; but, on the contrary, greatly
engaged him therein.
SECT.
IV.
His religion did not consist
in experience without practice. All his inward illuminations,
affections, and comforts, seemed to have a direct tendency to practice, and to
issue in it: and this, not merely a practice negatively good, free from
gross acts of irreligion and immorality; but a practice positively holy
and Christian, in a serious, devout, humble, meek, merciful, charitable, and
beneficent conversation; making the service of God, and our Lord Jesus Christ,
the great business of life, to which he was devoted, and which he pursued with
the greatest earnestness and diligence to the end of his days, through all
trials. In him was to be seen the right way of being lively in religion.
His liveliness in religion did not consist merely, or mainly, in his
being lively with the tongue, but in deed; not in being forward in
profession and outward show, and abundant in declaring his own experiences; but
chiefly in being active and abundant in the labours and duties of religion; “not
slothful in business, but fervent in spirit, serving the Lord, and serving his
generation, according to the will of God.”
By these things, many high
pretenders to religion, and professors of extraordinary spiritual experience,
may be sensible, that Mr. Brainerd did greatly condemn their kind of
religion; and that not only in word, but by example, both living and dying; as
the whole series of his christian experience and practice, from his conversion
to his death, appears a constant condemnation of it.
It cannot be objected, that
the reason why he so much disliked the religion of these pretenders, and why his
own so much differed from it, was, that his experiences were not
clear. There is no room to say, they were otherwise, in any respect, in
which clearness of experience has been wont to be insisted on; whether it be the
clearness of their nature or of their order, and the method his
soul was at first brought to rest and comfort in his conversion. I am far from
thinking, and so was he, that clearness of the order of experiences is,
in any measure, of equal importance with the clearness of their nature. I
have sufficiently declared in my discourse on Religious Affections,
(which he expressly approved of and recommended,) that I do not suppose a
sensible distinctness of the steps of the Spirit’s operation and method
of successive convictions and illuminations, is a necessary requisite to persons
being received in full charity, as true saints; provided the nature of
the things they profess be right, and their practice agreeable. Nevertheless, it
is observable, (which cuts off all objection from such as would be most
unreasonably disposed to object and cavil in the present case,) that Mr.
Brainerd’s experiences were not only clear in the latter respect, but remarkably
so in the former: so that there is not perhaps one instance in five hundred true
converts, that on this account can be paralleled with him.
It cannot be pretended, that
the reason why he so much abhorred and condemned the notions and experiences of
those whose first faith consists in believing that Christ is
theirs, and that Christ died for them; without any previous
experience of union of heart to him, for his excellency, as he is in himself,
and not for his supposed love to them--and who judge of their interest in
Christ, their justification, and God’s love to them, not by their
sanctification, and the exercises and fruits of grace, but by a supposed
immediate witness of the Spirit, by inward suggestion--was, that he was
of a too legal spirit; either that he never was dead to the law, never
experienced a thorough work of conviction, was never fully brought off from his
own righteousness, and weaned from the old covenant, by a thorough
legal humiliation; or that afterwards, he had no great degree of
evangelical humiliation, not living in a deep sense of his own emptiness,
wretchedness, poverty, and absolute dependence on the mere grace of God through
Christ. For his convictions of sin, preceding his first consolations in Christ,
were exceeding deep and thorough; his trouble and exercise of mind, by a sense
of sin and misery, very great, and long continued; and the light let into his
mind at his conversion, and in progressive sanctification, appears to have had
its genuine humbling influence upon him, to have kept him low in his own eyes,
not confiding in himself, but in Christ, “living by the faith of the Son of God,
and looking for the mercy of the Lord Jesus to eternal
life.”
Nor can it be pretended,
that the reason why he condemned these and other things, which this sort of
people call the very height of vital religion and the power of godliness, was,
that he was a dead Christian, and lived in the dark (as they
express themselves); that his experiences, though they might be true, were not
great; that he did not live near to God, had but a small acquaintance with him,
and had but a dim sight of spiritual things. If any, after they have read the
preceding account of Mr. Brainerd’s life, will venture to pretend thus, they
will only show that they themselves are in the dark, and do indeed
“put darkness for light, and light for darkness.”
It is common with this sort
of people, if there are any whom they cannot deny to exhibit good evidences of
true godliness who yet appear to dislike their notions--and who condemn those
things wherein they place the height of religion--to insinuate, that they are
afraid of the cross, and have a mind to curry favour with the world,
and the like. But I presume this will not be pretended concerning Mr. Brainerd,
by any one person that has read the preceding account of his life. It must needs
appear a thing notorious to such, that he was an extraordinary, and almost
unparalleled, instance (in these times, and these parts of the world) of the
contrary disposition; and that, whether we consider what he has recorded
of his inward experience, from time to time; or his practice, how
he in fact took up and embraced the cross, and bore it constantly, in his
great self-denials, labours, and sufferings for the name of Jesus, and went on
without fainting, without repining, to his dying illness: how he did not only,
from time to time, relinquish and renounce the world secretly, in his
heart, with the full and fervent consent of all the powers of his soul; but
openly and actually forsook the world, with its possessions, delights,
and common comforts, to dwell as it were with wild beasts, in a howling
wilderness; with constant cheerfulness complying with the numerous hardships of
a life of toil and travel there, to promote the kingdom of his dear Redeemer.
Besides, it appears by the preceding history, that he never did more condemn the
things forementioned, never had a greater sense of their delusion, pernicious
nature, and ill tendency, and never was more full of pity to those that are led
away with them, than in his last illness, and at times when he had the nearest
prospect of death, supposed himself to be on the very brink of eternity. Surely
he did not condemn those things at these seasons, only to curry favour with
the world.
SECT.
V.
Besides what has been
already related of Mr. Brainerd’s sentiments in his dying state concerning true
and false re-
ON BRAINERD’S MEMOIRS,
&c. 451
ligion, we have deliberate
and solemn thoughts on this subject, further appearing by his preface to
Mr. Shepard’s diary, before mentioned; which, when he wrote it, he supposed to
be (as it proved) one of the last things he should ever write. I shall
here insert a part of that preface, as follows:
“How much stress is laid by
many upon some things as being effects and evidences of exalted degrees of
religion, when they are so far from being of any importance in it, that they are
really irreligious, a mixture of self-love, imagination, and
spiritual pride, or perhaps the influence of Satan transformed into an
angel of light; I say, how much stress is laid on these things by many, I shall
not determine: but it is much to be feared, that while God was carrying on a
glorious work of grace, and undoubtedly gathering a harvest of souls to himself,
(which we should always remember with thankfulness,) numbers of others have at
the same time been fatally deluded by the devices of the devil, and their own
corrupt hearts. It is to be feared, that the conversions of some have no
better foundation than this; viz. that after they have been under some
concern for their souls for a while, and, it may be, manifested some very great
and uncommon distress and agonies, they have on a sudden imagined they saw
Christ, in some posture or other, perhaps on the cross, bleeding and dying
for their sins; or it may be, smiling on them, and thereby signifying his love
to them: and that these and the like things though mere imaginations, which have
nothing spiritual in them, have instantly removed all their fears and
distresses, filled them with raptures of joy, and made them imagine, that they
loved Christ with all their hearts; when the bottom of all was nothing but
self-love. For when they imagined that Christ had been so good to them as
to save them, and as it were to single them out of all the world, they could not
but feel some kind of natural gratitude to him; although they never had any
spiritual view of his divine glory, excellency, and beauty, and consequently
never had any love to him for himself. Or that instead of having some such
imaginary view of Christ as has been mentioned, in order to remove their
distress, and give them joy, some having had a passage, or perhaps many
passages, of Scripture brought to their minds with power, (as they
express it,) such as that, “Son, be of good cheer, thy sins are forgiven thee,”
and the like, they have immediately applied these passages to themselves,
supposing that God hereby manifested his peculiar favour to them, as if
mentioned by name; never considering, that they are now giving heed to new
revelations, there being no such thing revealed in the word of God, as that
this or that particular person has, or ever shall have, his sins
forgiven; nor yet remembering, that Satan can, with a great deal of seeming
pertinency, (and perhaps also with considerable power,) bring Scripture to the
minds of men, as he did to Christ himself. And thus these rejoice upon having
some scripture suddenly suggested to them, or impressed upon their minds,
supposing they are now the children of God, just as did the other upon their
imaginary views of Christ. And it is said that some speak of seeing a great
light which filled all the place where they were, and dispelled all their
darkness, fears, and distresses, and almost ravished their souls. While others
have had it warmly suggested to their minds, not by any passage of Scripture,
but as it were by a whisper or voice from heaven, “That God loves them,
that Christ is theirs,” &c. which groundless imaginations and suggestions of
Satan have had the same effect upon them, that the delusions before mentioned
had on the others. And as is the conversion of this sort of persons, so are
their after experiences, the whole being built upon imagination, strong
impressions, and sudden suggestions made to their minds; whence they are usually
extremely confident (as if immediately informed from God) not only of the
goodness of their own state, but of their infallible knowledge, and absolute
certainty, of the truth of every thing they pretend to, under the notion of
religion; and thus all reasoning with some of them is utterly
excluded.
“But it is remarkable of
these, that they are extremely deficient in regard of true poverty of
spirit, a sense of exceeding vileness in themselves, such as frequently makes
truly gracious souls to groan, being burdened; as also in regard
of meekness, love, gentleness towards mankind, and tenderness of conscience in
their ordinary affairs and dealings in the world. And it is rare to see them
deeply concerned about the principles and ends of their actions, and under fears
lest they should not eye the glory of God chiefly, but live to themselves; or
this at least is the case in their ordinary conduct, whether civil or religious.
But if any one of their particular notions, which their zeal has
espoused, be attacked, they are then so conscientious, they must burn, if
called to it, for its defence. Yet at the same time, when they are so
extremely deficient in regard of these precious divine tempers
which have been mentioned, they are usually full of zeal, concern, and
fervency in the things of religion, and often discourse of them with much
warmth and engagement: and to those who do not know, or do not consider, wherein
the essence of true religion consists--viz. in being conformed
to the image of Christ, not in point of zeal and fervency only, but in all
divine tempers and practices--they often appear like the best of
men.”
It is common with this sort
of people to say, that “God is amongst them, his Spirit accompanies their
exhortations, and other administrations, and they are sealed by the Holy Ghost,”
in the remarkable success they have, in the great affections that are stirred up
in God’s people, &c. but to insinuate, on the contrary, that “he is not with
their opponents;” and particularly, “that God has forsaken the standing
ministry; and that the time is come, when it is the will of God that they should
be put down, and that God’s people should forsake them; and that no more success
is to be expected to attend their administrations.”--But where can they find an
instance among all their most flaming exhorters, who has been sealed with
so incontestable and wonderful success of his labours, as Mr. Brainerd, not only
in quickening and comforting God’s children, but also in a work of conviction
and conversion, (which they own has in a great measure ceased for a long time
among themselves,) with a most visible and astonishing manifestation of God’s
power? And this was on subjects extremely unprepared, and who had been brought
up and lived, some of them to old age, in the deepest prejudices against the
very first principles of Christianity; and yet we find the divine power
accompanying his labours, producing the most remarkable and abiding change,
turning the wilderness into a fruitful field, and causing that which was a
desert indeed to bud and blossom as the rose! And this, although he was not only
one of their greatest opponents in their errors; but also one of those
they call the standing ministry; first examined and
licensed to preach by such ministers, and sent forth among
the heathen by such ministers; and afterwards ordained by such
ministers; always directed by them, and united with them in
their consistories and administrations: and even abhorring the practice of those
who give out, that they ought to be renounced, and separated from, and that
teachers may be ordained by laymen.
It cannot be pretended by
these men that Mr. Brainerd condemned their religion, only because he was not
acquainted with them, and had not opportunity for full observation of the
nature, operation, and tendency of their experiences; for he had abundant
and peculiar opportunities of such observation and acquaintance. He lived
through the late extraordinary time of religious commotion, and saw the
beginning and end, the good and the bad of it. He had opportunity to see the
various operations and effects that were wrought in this season, more
extensively than any person I know of. His native place was about the
middle of Connecticut; and he was much conversant in all parts of that colony.
He was conversant in the eastern parts of it, after the religion which he
condemned began much to prevail there. He was conversant with the zealous people
on Long Island, from one end of the island to the other; and also in New Jersey
and Pennsylvania; with people of various nations. He had special opportunities
in some places in this province, (Massachusetts Bay,) where there has
been very much of this sort of religion, and at a time when it greatly
prevailed. He had conversed and disputed with abundance of this kind of people
in various parts, as he told me; and also informed me, that he had seen
something of the same appearances in some of the Indians, to whom he
had
452 REFLECTIONS AND
OBSERVATIONS
preached, and had
opportunity to see the beginning and end of them. Besides, Mr. Brainerd could
speak more feelingly concerning these things, because there was once a time when
he was drawn away into an esteem of them, and for a short season had united
himself to this kind of people, and partook, in some respects, of their spirit
and behaviour.--But I proceed to another observation on the foregoing
Memoirs.
REFLECT.
II.
THIS history of Mr.
Brainerd’s may help us to make distinctions among the high religious
affections, and remarkable impressions made on the minds of
persons, in a time of great awakening, and revival of religion;
and may convince us, that there are not only distinctions in theory,
invented to save the credit of pretended revivals of religion, and what is
called the experience of the operations of the Spirit; but distinctions
that do actually take place in the course of events, and have a real and
evident foundation in fact.
Many do and
will confound things, blend all together, and say, “It is all alike; it
is all of the same sort.” So there are many that say concerning the religion
most generally prevailing among the Separatists, and the affections they
manifest, “It is the same that was all over the land seven years ago.” And some
that have read Mr. Brainerd’s Journal, giving an account of the extraordinary
things that have come to pass among the Indians in New Jersey, say, “It is
evidently the same thing that appeared in many places amongst the English, which
has now proved naught, and come to that which is worse than nothing.” And all
the reason they have thus to determine all to be the same work, and the
same spirit, is, that the one manifested high affections, and so do the
other; the great affections of the one had some influence on their bodies, and
so have the other; the one use the terms conviction, conversion,
humiliation, coming to Christ, discoveries,
experiences, &c. and so do the other; the impressions on the one are
attended with a great deal of zeal, and so it is with the other; the affections
of the one dispose them to speak much about things of religion, and so do the
other; the one delight much in religious meetings, and so do the other. The
agreement that appears in these, and such like things, make them conclude, that
surely all is alike, all is the same work. Whereas, on a closer inspection and
critical examination, it would appear, that notwithstanding an agreement in such
circumstances, yet indeed there is a vast difference, both in essence and
fruits. A considerable part of the religious operations that were six or
seven years ago, especially towards the latter part of that extraordinary
season, was doubtless of the same sort with the religion of the Separatists; but
not all: there were many, whose experiences were, like Mr. Brainerd’s, in a
judgment of charity, genuine and incontestable.
Not only do the opposers of
all religion consisting in powerful operations and affections, thus confound
things; but many of the pretenders to such religion do so. They
who have been the subjects of some sort of vehement, but vain operations on
their mind, when they hear the relation of the experiences of some real and
eminent Christians, say, that their experiences are of the same sort: and
that they are just like he experiences of eminent Christians in former times, of
which we have printed accounts. So, I doubt not, but there are many deluded
people, if they should read the preceding account of Mr. Brainerd’s life, who,
reading without much understanding, or careful observation, would say, without
hesitation, that some things which they have met with, are of the very same
kind with what he expresses: when the agreement is only in some general
circumstances, or some particular things that are superficial, and
belonging as it were to the profession and outside of religion; but the inward
temper of mind, and the fruits in practice, are as opposite and distant as east
and west.
Many honest,
good people also, and true Christians, do not very well know how
to make a difference. The glistering appearance of false religion dazzles their
eyes; and they sometimes are so deluded by it, that they look on some of these
impressions, which hypocrites tell of, as the brightest experiences. And though
they have experienced no such things themselves, they think, it is because they
are vastly lower in attainments, and but babes, in comparison of these flaming
Christians. Yea, sometimes from their differing so much from those who make so
great a show, they doubt whether they have any grace at all. And it is a hard
thing, to bring many well-meaning people to make proper distinctions in this
case; and especially to maintain and stand by them.--Through a certain weakness
under which they unhappily labour, they are liable to be overcome with the glare
of outward appearances. Thus, if in a sedate hour they are by reasoning brought
to allow such and such distinctions, yet the next time they come in the way of
the great show of false religion, the dazzling appearance swallows them up, and
they are carried away. Thus the devil by his cunning artifices, easily dazzles
the feeble sight of men, and puts them beyond a capacity of a proper exercise of
consideration, or hearkening to the dictates of calm thought, and cool
understanding. When they perceive the great affection, earnest talk, strong
voice, assured looks, vast confidence, and bold assertions, of these empty
assuming pretenders, they are overborne, lose the possession of their judgment,
and say, “Surely these men are in the right, God is with them of a truth:” and
so they are carried away, not with light and reason, but, like children, as it
were with a strong wind.
This confounding of all
things together, that have a fair show, is but acting the part of a child, that
going into a shop, where a variety of wares are exposed to sale--all of a
shining appearance; vessels of gold and silver; diamonds and other precious
stones; toys of little value, which are of some base metal gilt; glass polished
and painted with curious colours, or cut like diamonds, &c.--should esteem
all alike, and give as great a price for the vile as for the
precious. Or it is like the conduct of some unskilful, rash person, who,
finding himself deceived by some of the wares he had bought at that shop, should
at once conclude all he there saw was of no value; and pursuant to such a
conclusion, when afterwards he has true gold and diamonds offered him, enough to
enrich him and enable him to live like a prince all his days, he should throw it
all into the sea.
But we must get into
another way. The want of distinguishing in things that appertain to experimental
religion, is one of the chief miseries of the professing world. It is attended
with very many most dismal consequences: multitudes of souls are fatally deluded
about themselves, and their own state; and thus are eternally undone. Hypocrites
are confirmed in their delusions, and exceedingly puffed up with pride; many
sincere Christians are dreadfully perplexed, darkened, tempted, and drawn aside
from the way of duty; and sometimes sadly tainted with false religion, to the
great dishonour of Christianity, and hurt of their own souls. Some of the most
dangerous and pernicious enemies of religion in the world (though called bright
Christians) are encouraged and honoured; who ought to be discountenanced and
shunned by every body: and prejudices are begotten and confirmed in vast
multitudes, against every thing wherein the power and essence of godliness
consists; and in the end deism and atheism are promoted.
REFLECT.
III.
THE foregoing account of Mr.
Brainerd’s life may afford matter of conviction, that there is indeed such a
thing as true experimental religion, arising from immediate divine
influences, supernaturally enlightening and convincing the mind, and powerfully
impressing, quickening, sanctifying, and governing the heart; which religion is
indeed an amiable thing, of happy tendency, and of no hurtful consequence to
human society; notwithstanding there having been so many pretences and
appearances of what is called experimental, vital religion, that have proved to
be nothing but vain, pernicious enthusiasm.
ON BRAINERD’S MEMOIRS,
&c. 453
If any insist, that Mr.
Brainerd’s religion was enthusiasm, and nothing but a strange heat and
blind fervour of mind, arising from strong fancies, &c. I would ask, What
were the fruits of his enthusiasm? In him we behold a great degree of honesty
and simplicity, sincere and earnest desires and endeavours to know and do
whatever is right, and to avoid every thing that is wrong; a high degree of love
to God, delight in the perfections of his nature, placing the happiness of life
in him; not only in contemplating him, but in being active in pleasing and
serving him; a firm and undoubting belief in the Messiah, as the Saviour of the
world, the great Prophet of God, and King of God’s church; together with great
love to him, delight and complacence in the way of salvation by him, and longing
for the enlargement of his kingdom; earnest desires that God may be glorified
and the Messiah’s kingdom advanced, whatever instruments are employed; uncommon
resignation to the will of God, and that under vast trials; great and universal
benevolence to mankind, reaching all sorts of persons without distinction,
manifested in sweetness of speech and behaviour, kind treatment, mercy,
liberality, and earnest seeking the good of the souls and bodies of men. And all
this we behold attended with extraordinary humility, meekness, forgiveness of
injuries, and love to enemies; and a great abhorrence of a contrary spirit and
practice; not only as appearing in others, but whereinsoever it had appeared in
himself; causing the most bitter repentance, and brokenness of heart on account
of any past instances of such a conduct. In him we see a modest, discreet, and
decent deportment, among superiors, inferiors, and equals; a most diligent
improvement of time, and earnest care to lose no part of it; great watchfulness
against all sorts of sin, of heart, speech, and action. And this example and
these endeavours we see attended with most happy fruits, and blessed effects on
others, in humanizing, civilizing, and wonderfully reforming and
transforming some of the most brutish savages; idle, immoral, drunkards,
murderers, gross idolaters, and wizards; bringing them to permanent sobriety,
diligence, devotion, honesty, conscientiousness, and charity. And the foregoing
amiable virtues and successful labours, all end at last in a marvellous peace,
unmovable stability, calmness, and resignation, in the sensible approaches of
death; with longing for the heavenly state; not only for the honours and
circumstantial advantages of it, but above all for the moral perfection,
and holy and blessed employments of it. And these things are seen in a person
indisputably of good understanding and judgment. I therefore say, if all these
things are the fruits of enthusiasm, why should not enthusiasm be
thought a desirable and excellent thing? For what can true religion, what can
the best philosophy, do more? If vapours and whimsy will bring men to the most
thorough virtue, to the most benign and fruitful morality; and will maintain it
through a course of life attended with many trials, without affectation or
self-exaltation, and with an earnest, constant testimony against the wildness,
the extravagances, the bitter zeal, assuming behaviour, and separating spirit of
enthusiasts; and will do all this more effectually, than any thing else has ever
done in any plain known instance that can be produced; what cause then has the
world to prize and pray for this blessed whimsicalness, and these
benign vapours?
It would perhaps be a
prejudice with some against the whole of Mr. Brainerd’s religion, if it had
begun in the time of the late religious commotion; being ready to
conclude, however unreasonable, that nothing good could take its rise from those
times. But it was not so; his conversion was before those times, in a
time of general deadness; and therefore at a season when it was impossible that
he should receive a taint from any corrupt notions, examples, or customs, that
had birth in those times.
And whereas there are many
who are not professed opposers of what is called experimental religion,
who yet doubt of the reality of it, from the bad lives of some
professors; and are ready to determine that there is nothing in all the talk
about being born again, being emptied of self, brought to a
saving close with Christ, &c. because many that pretend to these things,
and are thought by others to have been the subjects of them, manifest no abiding
alteration in their moral disposition and behaviour; are as careless, carnal,
covetous, &c. as ever; yea, some much worse than ever: it is to be
acknowledged and lamented, that this is the case with some; but by the preceding
account they may be sensible, that it is not so with all. There are some
indisputable instances of such a change, as the Scripture speaks of; an abiding
great change, a “renovation of the spirit of the mind,” and a “walking in
newness of life.” In the foregoing instance particularly, they may see the
abiding influence of such a work of conversion, as they have heard of from the
word of God; the fruits of such experiences through a course of years; under a
great variety of circumstances, many changes of state, place, and company; and
may see the blessed issue and event of it in life and
death.
REFLECT.
IV.
THE preceding history serves
to confirm those doctrines usually called the doctrines of grace. For if
it be allowed that there is truth, substance, or value in the main of Mr.
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, is
according to that scheme of things; all built on those apprehensions, notions,
and views, that are produced and established in the mind by those doctrines. He
was brought by doctrines of this kind to his awakening, and deep concern about
things of a spiritual and eternal nature; and by these doctrines his convictions
were maintained and carried on; and his conversion was evidently altogether
agreeable to this scheme, but by no means agreeing with the contrary, and
utterly inconsistent with the Arminian notion of conversion or repentance. His
conversion was plainly founded in a clear strong conviction, and undoubting
persuasion of the truth of those things appertaining to these doctrines, against
which Arminians most object, and about which his own mind had contended most.
His conversion was no confirming and perfecting of moral principles and habits,
by use and practice, and industrious discipline, together with the concurring
suggestions and conspiring aids of God’s Spirit; but entirely a supernatural
work, at once turning him from darkness to marvellous light, and from the power
of sin to the dominion of divine and holy principles. It was an effect, in no
regard produced by his strength or labour, or obtained by his
virtue; and not accomplished till he was first brought to a full conviction,
that all his own virtue, strength, labours, and endeavours, could never avail
any thing towards producing or procuring this effect.
A very little while before,
his mind was full of the same cavils against the doctrines of God’s sovereign
grace, which are made by Arminians; and his heart full even of opposition to
them. And God was pleased to perform this good work in him, just after a full
end had been put to this cavilling and opposition; after he was entirely
convinced, that he was dead in sin, and was in the hands of God, as the
absolutely sovereign, unobliged, sole disposer and author of true holiness. God
showing him mercy at such a time, is a confirmation, that this was a preparation
for mercy; and consequently, that these things which he was convinced of, were
true. While he opposed, he was the subject of no such mercy; though he so
earnestly sought it, and prayed for it with so much care, and strictness in
religion: but when once his opposition is fully subdued, and he is brought to
submit to the truths, which he before had opposed, with full conviction, then
the mercy he sought for is granted, with abundant light, great evidence, and
exceeding joy: and he reaps the sweet fruit of it all his life after, and in the
valley of the shadow of death.
In his conversion, he was
brought to see the glory of that way of salvation by Christ, that is taught in
what are called the doctrines of grace; and thenceforward, with
unspeakable joy and complacence, to embrace and acquiesce in that way of
salvation. He was, in his conversion, in all respects, brought to those views,
and that state of mind, which these doctrines show to be necessary. And if his
conversion was any real conversion, or any thing besides a mere whim, and if the
religion of his life was any thing else but a series of freaks of a whimsical
mind, then this
454 REFLECTIONS AND
OBSERVATIONS
one grand principle, on
which depends the whole difference between Calvinists and Arminians, is
undeniable, viz. that the grace or virtue of truly good men not only
differs from the virtue of others in degree, but even in nature
and kind. If ever Mr. Brainerd was truly turned from sin to God at all,
or ever became truly religious, none can reasonably doubt but that his
conversion was at the time when he supposed it to be: the change he then
experienced, was evidently the greatest moral change that ever he passed under;
and he was then apparently first brought to that kind of religion, that
remarkable new habit and temper of mind, which he held all his life after. The
narration shows it to be different, in nature and kind, from all
that ever he was the subject of before. It was evidently wrought at once,
without fitting and preparing his mind, by gradually convincing it more and more
of the same truths, and bringing it nearer and nearer to such a temper. For it
was soon after his mind had been remarkably full of blasphemy, and a vehement
exercise of sensible enmity against God, and great opposition to those truths
which he was now brought with his whole soul to embrace, and rest in as divine
and glorious; truths, in the contemplation and improvement of which, he placed
his happiness. And he himself (who was surely best able to judge) declares, that
the dispositions and affections which were then given him, and thenceforward
maintained in him, were, most sensibly and certainly, perfectly different in
their nature from all that ever he was the subject of before, or of which
he had ever had any conception. In this he was peremptory, even to his death. He
must be looked upon as capable of judging; he had opportunity to know: he had
practised a great deal of religion before, was exceeding strict and
conscientious, and had continued so for a long time; had various religious
affections, with which he often flattered himself, and sometimes pleased himself
as being now in a good estate. And after he had those new experiences, that
began in his conversion, they were continued to the end of his life; long enough
for him thoroughly to observe their nature, and compare them with what had been
before. Doubtless he was compos mentis; and was at least one of so good
an understanding and judgment, as to be pretty well capable of discerning and
comparing the things that passed in his own mind.
It is further observable,
that his religion all along operated in such a manner as tended to confirm his
mind in the doctrines of God’s absolute sovereignty, man’s universal and entire
dependence on God’s power and grace, &c. The more his religion prevailed in
his heart, and the fuller he was of divine love, and of clear and delightful
views of spiritual things, and the more his heart was engaged in God’s service;
the more sensible he was of the certainty and the excellency and importance of
these truths, and the more he was affected with them, and rejoiced in them. And
he declares particularly, that when he lay for a long while on the verge of the
eternal world, often expecting to be in that world in a few minutes, yet at the
same time enjoying great serenity of mind, and clearness of thought, and being
most apparently in a peculiar manner at a distance from an enthusiastical frame,
he “at that time saw clearly the truth of those great doctrines of the gospel,
which are justly styled the doctrines of grace, and never felt himself so
capable of demonstrating the truth of them.”
So that it is very evident,
Mr. Brainerd’s religion was wholly correspondent to what is called the
Calvinistical scheme, and was the effect of those doctrines applied to
his heart: and certainly it cannot be denied, that the effect was good, unless
we turn atheists, or deists.--I would ask, whether there be any such thing, in
reality, as christian devotion? If there be, what is it? what is its
nature? and what its just measure? should it not be in a great degree? We read
abundantly in Scripture of “loving God with all the heart, with all the
soul, with all the mind, and with all the strength; of delighting in God,
of rejoicing in the Lord, rejoicing with joy unspeakable and full of
glory; the soul magnifying the Lord, thirsting for God, hungering and thirsting
after righteousness; the soul breaking for the longing it hath to God’s
judgments, praying to God with groanings that cannot be uttered, mourning for
sin with a broken heart and contrite spirit,” &c. How full is the book of
Psalms, and other parts of Scripture, of such things as these! Now wherein do
these things, as expressed by and appearing in Mr. Brainerd, either the things
themselves, or their effects and fruits, differ from the scripture
representations? These things he was brought to by that strange and wonderful
transformation of the man, which he called his conversion. And do not these well
agree with what is so often said in the Old Testament and the New, concerning
the “giving of a new heart, creating a right spirit, a being renewed in the
spirit of the mind, a being sanctified throughout, becoming a new creature?”
&c. Now where is there to be found an Arminian conversion or repentance,
consisting in so great and admirable a change? Can the Arminians produce an
instance, within this age, and so plainly within our reach and view, of such a
reformation, such a transformation of a man, to scriptural devotion,
heavenly-mindedness, and true Christian morality, in one that before lived
without these things, on the foot of their principles, and through the
influence of their doctrines?
And here is worthy to be
considered the effect of Calvinistical doctrines (as they are called) not only
on Mr. Brainerd himself, but also on others, whom he taught. It is
abundantly pretended and asserted of late, that these doctrines tend to
undermine the very foundations of all religion and morality, and to enervate and
vacate all reasonable motives to the exercise and practice of them, and lay
invincible stumbling-blocks before infidels, to hinder their embracing
Christianity; and that the contrary doctrines are the fruitful principles of
virtue and goodness, set religion on its right basis, represent it in an amiable
light, give its motives their full force, and recommend it to the reason and
common sense of mankind.--But where can they find an instance of so great and
signal an effect of their doctrines, in bringing infidels, who were at such a
distance from all that is civil, sober, rational, and Christian, and so full of
inveterate prejudices against these things, to such a degree of humanity,
civility, exercise of reason, self-denial, and Christian virtue? Arminians place
religion in morality: let them bring an instance of their doctrines
producing such a transformation of a people in point of morality. It is
strange, if the all-wise God so orders things in his providence, that reasonable
and proper means, and his own means, which he himself has
appointed, should in no known remarkable instance be instrumental to produce so
good an effect; an effect so agreeable to his own word and mind, and that very
effect for which he appointed these excellent means; that they should not be so
successful, as those means which are not his own, but very contrary to
them, and of a contrary tendency; means that are in themselves very absurd, and
tend to root all religion and virtue out of the world, to promote and establish
infidelity, and to lay an insuperable stumbling-block before pagans, to hinder
their embracing the gospel: I say, if this be the true state of the case, it is
certainly wonderful, and an event worthy of some
attention.
I know, that many will be
ready to say, “It is too soon yet to glory in the work, that has been wrought
among Mr. Brainerd’s Indians; it is best to wait and see the final event; it may
be, all will come to nothing by and by.” To which I answer, (not to insist, that
it will not follow, according to Arminian principles, they are not now true
Christians, really pious and godly, though they should fall away and come
to nothing,) that I never supposed every one of those Indians, who in profession
renounced their heathenism and visibly embraced Christianity, and have had some
appearance of piety, will finally prove true converts. If two thirds, or indeed
one half of them (as great a proportion as there is in the parable of the ten
virgins) should persevere; it will be sufficient to show the work wrought
among them to have been truly admirable and glorious. But so much of permanence
of their religion has already appeared, as shows it to be something else besides
an Indian humour or good mood, or any transient effect in the conceits, notions,
and affections of these ignorant people, excited at a particular turn, by artful
management. For it is now more than three years ago, that this work began
among them, and a remarkable change appeared in many of them; since which time
the number of visible converts has greatly increased: and by repeated accounts,
from several hands, they still generally persevere in diligent religion and
strict virtue.
ON BRAINERD’S MEMOIRS,
&c. 455
I think, a letter
from a young gentleman, a candidate for the ministry, one of those before
mentioned, appointed by the honourable commissioners in Boston, as missionaries
to the heathen of the Six Nations, so called, worth of insertion here. He, by
their order, dwelt with Mr. John Brainerd among these christian Indians, in
order to their being prepared for the business of their mission. The letter was
written from thence, to his parents here in Northampton, and is as
follows:--
BETHEL, in New
Jersey, Jan. 14, 1748.
Honoured and dear
Parents,
“After a long and
uncomfortable journey, by reason of bad weather, I arrived at Mr. Brainerd’s the
sixth instant; where I design to stay this winter: and as yet, upon many
accounts, am well satisfied with my coming hither. The state and circumstances
of the Indians, spiritual and temporal, much exceed what I expected. I have
endeavoured to acquaint myself with the state of the Indians in general, with
particular persons, and with the school, as much as the short time I have here
would admit of. And notwithstanding my expectations were very much raised, from
Mr. David Brainerd’s Journal, and from particular informations from him; yet I
must confess, that in many respects they are not equal to that which now appears
to me to be true, concerning the glorious work of divine grace amongst the
Indians.
“The evening after I came to
town, I had opportunity to see the Indians together, whilst the Reverend Mr.
Arthur preached to them: at which time there appeared a very general and
uncommon seriousness and solemnity in the congregation: and this appeared to me
to be the effect of an inward sense of the importance of divine truths, and not
because they were hearing a stranger; which was abundantly confirmed to me the
next sabbath, when there was the same devout attendance on divine service, and a
surprising solemnity appearing in the performance of each part of divine
worship. And some, who are hopefully true Christians, appear to have been at
that time much enlivened and comforted; not from any observable commotions then,
but from conversation afterwards: and others seemed to be under pressing concern
for their souls. I have endeavoured to acquaint myself with particular persons;
many of whom seem to be very humble and growing Christians; although some of
them (as I am informed) were before their conversion most monstrously
wicked.
“Religious conversation
seems to be very pleasing and delightful to many, and especially that which
relates to the exercises of the heart. And many here do not seem to be real
Christians only, but growing Christians also; as well in doctrinal as
experimental knowledge. Besides my conversation with particular persons, I have
had opportunity to attend upon one of Mr. Brainerd’s catechetical lectures;
where I was surprised at their readiness in answering questions to which they
had not been used; although Mr. Brainerd complained much of their uncommon
deficiency. It is surprising to see this people, who not long since were led
captive by Satan at his will, and living in the practice of all manner of
abominations, without least sense even of moral honesty, yet now living soberly
and regularly, and not seeking every man his own, but every man, in some sense,
his neighbour’s good; and to see those, who but a little while past knew nothing
of the true God, now worshipping him in a solemn and devout manner; not only in
public, but in their families and in secret; which is manifestly the case, it
being a difficult thing to walk out in the woods in the morning, without
disturbing persons at their secret devotion. And it seems wonderful, that this
should be the case, not only with adult persons, but with children also. It is
observable here, that many children (if not the children in general) retire into
secret places to pray. And, as far as at present I can judge, this is not the
effect of custom and fashion, but of real seriousness and thoughtfulness about
their souls.
“I have frequently gone into
the school, and have spent considerable time there amongst the children; and
have been surprised to see, not only their diligent attendance upon the business
of the school, but also the proficiency they have made in it, in reading and
writing and in their catechisms of divers sorts. It seems to be as pleasing and
as natural to these children, to have their books in their hands, as it does for
many others to be at play. I have gone into a house where there has been a
number of children accidentally gathered together; and observed, that every one
had his book in his hand, and was diligently studying it. About thirty of these
children can answer to all the questions in the Assembly’s Catechism; and the
greater part of them are able to do it with the proofs, to the fourth
commandment. I wish there were many such schools; I confess, that I never was
acquainted with such an one, in many respects. Oh that what God has done here,
may prove to be the beginning of a far more glorious and extensive work of grace
among the heathen!
“I am your obedient and
dutiful son,
“JOB
STRONG.”
“P.S. Since the date of
this, I have had opportunity to attend upon another of Mr. Brainerd’s
catechetical lectures: and truly I was convinced, that Mr. Brainerd did not
complain before of his people’s defects in answering to questions proposed,
without reason: for although their answers at that time exceeded my expectations
very much; yet their performances at this lecture very much exceeded
them.”
Since this we have had
accounts from time to time, and some very late, which show that religion still
continues in prosperous and most desirable circumstances among these
Indians.
REFLECT.
V.
IS there not much in the
preceding memoirs of Mr. Brainerd to teach, and excite to duty, us who are
called to the work of the ministry, and all that 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 time did he spend in prayer and fasting, as well as
reading and meditation; giving himself to these things! How did he
dedicate his whole life, all his powers and talents, to God; and forsake and
renounce the world, with all its pleasing and insnaring enjoyments, that he
might be wholly at liberty to serve Christ in this work; and to “please him who
had chosen him to be a soldier, under the Captain of our salvation!” With what
solicitude, solemnity, and diligence did he devote himself to God our Saviour,
and seek his presence and blessing in secret, at the time of his
ordination! and how did his whole heart appear to be constantly engaged,
his whole time employed, and his whole strength spent, in the business he then
solemnly undertook, and to which he was publicly set apart!--And his history
shows us the right way to success in the work of the ministry. He sought
it as a resolute soldier seeks victory in a siege or battle; or as a man that
runs a race, for a great prize. Animated with love to Christ and souls, how did
he “labour always fervently,” not only in word and doctrine, in public and
private, but in prayers day and night, “wrestling with God” in secret,
and “travailing in birth,” with unutterable groans and agonies, “until Christ
were formed” in the hearts of the people to whom he was sent! how did he thirst
for a blessing on his ministry; and “watch for souls, as one that must give
account!” how did he “go forth in the strength of the Lord God;” seeking and
depending on a special influence of the Spirit to assist and succeed him!
And what was the happy fruit at last, though after long waiting, and many dark
and discouraging appearances? like a true son of Jacob, he persevered in
wrestling, through all the darkness of the night, until the breaking of the
day.
And his example of
labouring, praying, denying himself, and enduring hardness, with unfainting
resolution and patience, and his faithful, vigilant, and prudent
con-
456 REFLECTIONS AND
OBSERVATIONS
duct in many other respects,
(which it would be too long now particularly to recite,) may afford instruction
to missionaries in particular.
REFLECT.
VI.
THE foregoing account of Mr.
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 honour God in the world, adorn their
profession, be serviceable to mankind, have the comforts of religion while they
live, be free from disquieting doubts and dark apprehensions about the state of
their souls, enjoy peace in the approaches of death, and “finish their course
with joy.”--In general, he much recommended, for this purpose, the redemption
of time, great diligence in the business of the christian life,
watchfulness, &c. And he very remarkably exemplified these
things.
But particularly, his
example and success with regard to one duty, in an especial manner, may be of
great use to both ministers and private Christians; I mean the duty of secret
fasting. The reader has seen, how much Mr. Brainerd recommends this duty,
and how frequently he exercised himself in it; nor can it well have escaped
observation, how much he was owned and blessed in it, and of what great benefit
it evidently was to his soul. Among all the many days he spent in secret fasting
and prayer, that he gives an account of in his diary, there is scarce an
instance of one, but what was either attended or soon followed with apparent
success, and a remarkable blessing, in special incomes and consolations of God’s
Spirit; and very often, before the day was ended.--But it must be observed, that
when he set about this duty, he did it in good earnest; “stirring up himself to
take hold of God,” and “continuing instant in prayer,” with much of the spirit
of Jacob, who said to the angel, “I will not let thee go, except thou bless
me.”
REFLECT.
VII.
THERE is much in the
preceding account to excite and encourage God’s people to earnest prayers and
endeavours for the advancement and enlargement of the kingdom of Christ in
the world. Mr. Brainerd set us an excellent example in this respect; he
sought the prosperity of Zion with all his might; he preferred Jerusalem above
his chief joy. How did his soul long for it, and pant after it! and how
earnestly and often did he wrestle with God for it! and how far did he, in these
desires and prayers, seem to be carried beyond all private and selfish views!
being animated by a pure love to Christ, an earnest desire of his glory, and a
disinterested affection to the souls of mankind.
The consideration of this
not only ought to be an incitement to the people of God, but may also be
a just encouragement to them to be much in seeking and praying for a
general outpouring of the Spirit of God, an extensive revival of religion. I
confess that God giving so much of a spirit of prayer for this mercy to so
eminent a servant of his, and exciting him in so extraordinary a manner, and
with such vehement thirstings of soul, to agonize in prayer for it from time to
time, through the course of his life, is one thing, among others, which gives me
great hope, that God has a design of accomplishing something very glorious for
the interest of his church before long. One such instance as this, I conceive,
gives more encouragement, than the common, cold, formal prayers of thousands. As
Mr. Brainerd’s desires and prayers for the coming of Christ’s kingdom, were very
special and extraordinary; so, I think, we may reasonably hope,
that the God who excited those desires and prayers, will answer them with
something special and extraordinary. And in a particular manner do
I think it worthy of notice for our encouragement, that he had his heart (as he
declared) unusually drawn out in longings and prayers for the flourishing of
Christ’s kingdom on earth, when he was in the approaches of death; and
that with his dying breath he breathed out his departing soul into the bosom of
his Redeemer, in prayers and pantings after this glorious event; expiring in
very great hope, that it would soon begin to be fulfilled. And I wish, that the
thoughts which he in his dying state expressed of that explicit agreement, and
visible union of God’s people, in extraordinary prayer for a general revival of
religion, lately proposed in a MEMORIAL from Scotland, which has been dispersed
among us, may be well considered by those that hitherto have not seen fit to
fall in with that proposal.--But I forbear to say any more on this head, having
already largely published my thoughts upon it, in a discourse written on purpose
to promote that affair; which, I confess, I wish that every one of my readers
might be supplied with; not that my honour, but that this excellent design,
might be promoted.
As there is much in Mr.
Brainerd’s life to encourage Christians to seek the advancement of Christ’s
kingdom, in general; so there is, in particular, to pray for the conversion of
the Indians on this continent, and to exert themselves in the use of proper
means for its accomplishment. For it appears, that he in his unutterable
longings and wrestlings of soul for the flourishing of religion, had his mind
peculiarly intent on the conversion and salvation of these people, and his heart
more especially engaged in prayer for them. And if we consider the degree and
manner in which he, from time to time, sought and hoped for an extensive work of
grace among them, I think we have reason to hope, that the wonderful things
which God wrought among them by him, are but a forerunner of something yet much
more glorious and extensive of that kind; and this may justly be an
encouragement to well-disposed, charitable persons, to “honour the Lord with
their substance,” by contributing, as they are able, to promote the spreading of
the gospel among them; and this also may incite and encourage gentlemen who are
incorporated, and intrusted with the care and disposal of those liberal
benefactions, which have already been made by pious persons, to that end; and
likewise the missionaries themselves, that are or may be employed; and it may be
of direction unto both, as to the proper qualifications of missionaries, and the
proper measures to be taken in order to their success.
One thing, in particular, I
would take occasion from the foregoing history to mention and propose to the
consideration of such as have the care of providing and sending
missionaries among savages; viz. Whether it would not ordinarily
be best to send two together? It is pretty manifest, that Mr. Brainerd’s
going, as he did, alone into the howling wilderness, was one great occasion of a
prevailing melancholy on his mind; which was his greatest disadvantage. He spoke
much of it himself, when he was here in his dying state; and expressed himself
to this purpose, that none could conceive of the disadvantage a missionary in
such circumstances was under, by being alone; especially as it exposed him to
discouragement and melancholy: and spoke of the wisdom of Christ in sending
forth his disciples by two and two; and left it as his dying advice to his
brother, never to go to Susquehannah, to travel about in that remote wilderness,
to preach to the Indians there, as he had often done, without the company
of a fellow-missionary.
REFLECT.
VIII.
ONE thing more may not be
unprofitably observed in the preceding account of Mr. Brainerd; and that is, the
special and remarkable disposal of Divine Providence, with regard
to the circumstances of his last sickness and
death.
Though he had been long
infirm, his constitution being much broken by his fatigues and hardships; and
though he was often brought very low by illness, before he left
Kaunaumeek, and also while he lived at the Forks of Delaware: yet
his life was preserved, till he had seen that which he had so long and greatly
desired and sought, a
ON BRAINERD’S MEMOIRS,
&c. 457
glorious work of grace among
the Indians, and had received the wished-for blessing of God on his labours.
Though as it were “in deaths oft,” yet he lived to behold the happy fruits of
the long-continued travail of his soul and labour of his body, in the wonderful
conversion of many of the heathen, and the happy effect of it in the great
change of their conversation, with many circumstances which afforded a fair
prospect of the continuance of God’s blessing upon them; as may appear by what I
shall presently further observe.--Thus he did not “depart, till his eyes had
seen God’s salvation.”
Though it was the pleasure
of God, that he should be taken off from his labours among that people to whom
God had made him a spiritual father, who were so dear to him, and for whose
spiritual welfare he was so greatly concerned; yet this was not before they were
well initiated and instructed in the christian religion, thoroughly weaned from
their old heathenish and brutish notions and practices, and all their prejudices
and jealousies, which tended to keep their minds unsettled, were fully removed.
They were confirmed and fixed in the christian faith and manners, were formed
into a church, had ecclesiastical ordinances and discipline introduced and
settled; were brought into a good way with respect to the education of children,
had a schoolmaster excellently qualified for the business, and had a school set
up and established, in good order, among them. They had been well brought off
from their former idle, strolling, sottish way of living; had removed from their
former scattered, uncertain habitations; and were collected in a town by
themselves, on a good piece of land of their own; were introduced into the way
of living by husbandry, and begun to experience the benefits of it, &c.
These things were but just brought to pass by his indefatigable application and
care, and then he was taken off from his work by illness. If this had been but a
little sooner, they would by no means have been so well prepared for such a
dispensation; and it probably would have been unspeakably more to the hurt of
their spiritual interest, and of the cause of Christianity among
them.
The time and circumstances
of his illness were so ordered, that he had just opportunity to finish his
Journal, and prepare it for the press; giving an account of the marvellous
display of divine power and grace among the Indians in New Jersey, and at
the Forks of Delaware. His doing this was of great consequence, and
therefore urged upon him by the correspondents, who have honoured his
Journal with a preface. The world being particularly and justly informed of that
affair by Mr. Brainerd, before his death, a foundation was hereby laid for a
concern in others for that cause, and proper care and measures to be
taken for maintaining it after his death. As it has actually proved to be of
great influence and benefit in this respect; for it has excited and engaged many
in those parts, and also more distant parts of America, to exert themselves for
upholding and promoting the good and glorious work, remarkably opening their
hearts and hands to that end: and not only in America, but in Great Britain,
where that Journal (which I have earnestly recommended to my readers) has been
an occasion of some large benefactions, made for the promoting the interest of
Christianity among the Indians.--If Mr. Brainerd had been taken ill but a little
sooner, he had not been able to complete his Journal, and prepare a copy for the
press.
He was not taken off from
the work of the ministry among his people, till his brother was in a
capacity and circumstances to succeed him in his care of them: who
succeeds him in the like spirit, and under whose prudent and faithful care his
congregation has flourished, and been very happy, since he left them; and
probably could not have been so well provided for otherwise. If Mr. Brainerd had
been disabled sooner, his brother would by no means have been ready to
stand up in his place; having taken his first degree at college but about that
very time that he was seized with his fatal consumption.
Though in that winter that
he lay sick at Mr. Dickinson’s in Elizabeth-town, he continued for a long time
in an extremely low state, so that his life was almost despaired of, and his
state was sometimes such that it was hardly expected he would live a day; yet
his life was spared a while longer: he lived to see his brother arrived
in New Jersey, being come to succeed him in the care of his Indians; and he
himself had opportunity to assist in his examination and introduction into his
business; and to commit the conduct of his dear people to one whom he well knew,
and could put confidence in, and use freedom with, in giving him particular
instructions and charges, and under whose care he could leave his congregation
with great cheerfulness.
The providence of God was
remarkable in so ordering it, that before his death he should take a journey
into New England, and go to Boston; which was, in many respects, of very great
and happy consequence to the interest of religion, and especially among his own
people. By this means, as before observed, he was brought into acquaintance with
many persons of note and influence, ministers and others, belonging both to the
town and various parts of the country; and had opportunity, under the best
advantages, to bear a testimony for God and true religion, and against those
false appearances of it that have proved most pernicious to the interest of
Christ’s kingdom in the land. And the providence of God is particularly
observable in this circumstance of the testimony he there bore for true
religion, viz. that he there was brought so near the grave, and
continued for so long a time on the very brink of eternity; and from time to
time, looked on himself, and was looked on by others, as just leaving the world;
and that in these circumstances he should be so particularly directed and
assisted in his thoughts and views of religion, to distinguish between the true
and the false, with such clearness and evidence; and that after this he should
be unexpectedly and surprisingly restored and strengthened, so far as to be able
to converse freely. Then he had an opportunity, and special occasions, to
declare the sentiments he had in these, which, to human apprehension, were his
dying circumstances; and to bear his testimony concerning the nature of true
religion, and concerning the mischievous tendency of its most prevalent
counterfeits and false appearances; as things he had a special, clear, distinct
view of at that time, when he expected in a few minutes to be in eternity; and
the certainty and importance of which were then, in a peculiar manner, impressed
on his mind.
Among the happy consequences
of his going to Boston, were those liberal benefactions that have been
mentioned, which were made by piously disposed persons, for maintaining and
promoting the interest of religion among his people: and also the meeting of a
number of gentlemen in Boston, of note and ability, to consult upon measures for
that purpose; who were excited by their acquaintance and conversation with Mr.
Brainerd, and by the account of the great things God had wrought by his
ministry, to unite themselves, that by their joint endeavours and contributions
they might promote the kingdom of Christ, and the spiritual good of their
fellow-creatures, among the Indians in New Jersey, and
elsewhere.
It was also remarkable, that
Mr. Brainerd should go to Boston at that time, after the honourable
commissioners there, of the corporation in London for propagating the Gospel in
New England and parts adjacent, had received Dr. Williams’s legacy for
maintaining two missionaries among the heathen; and at a time when they,
having concluded on a mission to the Indians of the Six Nations, (so called,)
were looking out for fit persons to be employed in that important service. This
proved an occasion of their committing to him the affair of finding and
recommending suitable persons: which has proved a successful means of two
persons being found and actually appointed to that business; who seem to be well
qualified for it, and to have their hearts greatly engaged in it; one of which
has been solemnly ordained to that work in Boston, and is now gone forth to one
of those tribes, who have appeared well disposed to receive him; it being judged
not convenient for the other to go till the next spring, by reason of his bodily
infirmity.*
These happy consequences of
Mr. Brainerd’s journey
* The appointment of these
gentlemen to this mission has been hitherto much smiled on by Providence;
as in other respects, so particularly in wonderfully opening the hearts of many
to contribute liberally to so excellent a design. Besides the benefactions in
Boston, a number of persons at Northampton with much cheerfulness have given
about 160l. (old tenor): and a particular person in Springfield has
devoted a considerable part of his estate to this
interest.
458 REFLECTIONS AND
OBSERVATIONS, &c.
to Boston would have been
prevented, in case he had died when he was brought so near to death in New
Jersey. Or if, after he came first to Northampton, (where he was much
at a loss and long deliberating which way to bend his course,) he had determined
not to go to Boston.
The providence of God was
observable in his going to Boston at a time when not only the honourable
commissioners were seeking missionaries to the Six Nations, but also just after
his Journal, which gives an account of his labours and success among the
Indians, had been received and spread in Boston; whereby his name was known, and
the minds of serious people were well prepared to receive his person, and the
testimony he there gave for God; to exert themselves for the upholding and
promoting the interest of religion in his congregation, and amongst the Indians
elsewhere; and to regard his judgment concerning the qualifications of
missionaries, &c. If he had gone there the fall before, (when he had
intended to have made his journey into New England, but was prevented by
a sudden great increase of his illness,) it would not probably have been, in any
measure, to so good effect: and also if he had not been unexpectedly detained at
Boston; for when he went from my house, he intended to make but a very short
stay there; but Divine Providence, by his being brought so low there, detained
him long; thereby to make way for the fulfilling its own gracious
designs.
The providence of God was
remarkable in so ordering, that although he was brought so very near the grave
in Boston, that it was not in the least expected he would ever come alive
out of his chamber; yet he was wonderfully revived, and preserved several months
longer: so that he had opportunity to see, and fully to converse with, both his
younger brothers before he died; which he greatly desired; and especially to see
his brother John, with whom was left the care of his congregation; that he might
by him be fully informed of their state, and might leave with him such
instructions and directions as were requisite in order to their spiritual
welfare, and to send to them his dying charges and counsels. And he had also
opportunity, by means of this suspension of his death, to find and recommend a
couple of persons fit to be employed as missionaries to the Six Nations,
as had been desired of him.
Thus, although it was the
pleasure of a sovereign God, that he should be taken away from his congregation,
the people that he had begotten through the gospel, who were so dear to him; yet
it was granted him, that before he died he should see them well provided
for every way. He saw them provided for, with one to instruct them, and to
take care of their souls; his own brother, whom he could confide in. He saw a
good foundation laid for the support of the school among them; those things that
before were wanting in order to it, being supplied. He had the prospect of a
charitable society being established, of able and well-disposed persons,
who seem to make the spiritual interest of his congregation their own; whereby
he had a comfortable view of their being well provided for, for the future: and
he had also opportunity to leave all his dying charges with his successor in the
pastoral care of his people, and by him to send his dying counsels to them. Thus
God granted him to see all things happily settled, or in a hopeful way of being
so, before his death, with respect to his dear people.--And whereas not only his
own congregation, but the souls of the Indians in North America in general, were
very dear to him, and he had greatly set his heart on the propagating and
extending the kingdom of Christ among them; God was pleased to grant him--though
not to be the immediate instrument of their instruction and conversion,
yet--that before his death he should see unexpected extraordinary provision made
for this also. And it is remarkable that God not only allowed him to see
such provision made for maintaining the interest of religion among his own
people and the propagation of it elsewhere; but honoured him by making
him the means or occasion of it. So that it is very probable, however Mr.
Brainerd during the last four months of his life, was ordinarily in an extremely
weak and low state, very often scarcely able to speak; yet that he was made the
instrument or means of much more good in that space of time, than he would have
been if well and in full strength of body. Thus God’s power was
manifested in his weakness, and the life of Christ was manifested
in his mortal flesh.
Another thing wherein
appears the merciful disposal of Providence with respect to his death, was that
he did not die in the wilderness among the savages at Kaunaumeek, or the
Forks of Delaware, or at Susquehannah; but in a place where his
dying behaviour and speeches might be observed and remembered, and some account
given of them for the benefit of survivors: and also where care might be taken
of him in his sickness, and proper honours done him at his
death.
The providence of God is
also worthy of remark in so overruling and ordering the matter, that he did not
finally leave absolute orders for the entire suppressing of his private
papers; as he had intended and fully resolved, insomuch that all the
importunity of his friends could scarce restrain him from doing it when sick at
Boston. And one thing relating to this is peculiarly remarkable,
viz. that his brother a little before his death should come from the
Jerseys unexpected, and bring his diary to him, though he had received no
such order. So that he had opportunity of access to these his reserved papers,
and for reviewing the same; without which, it appears, he would at last have
ordered them to be wholly suppressed: but after this he the more readily yielded
to the desires of his friends, and was willing to leave them in their hands to
be disposed of as they thought might be most for God’s glory. By which means,
“he being dead, yet speaketh,” in these memoirs of his life taken from those
private writings: whereby it is to be hoped he may still be as it were the
instrument of promoting the interest of religion in this world; the advancement
of which he so much desired, and hoped would be accomplished after his
death.
If these circumstances of
Mr. Brainerd’s death be duly considered, I doubt not but they will be
acknowledged as a notable instance of God’s fatherly care, and
covenant-faithfulness towards them that are devoted to him, and faithfully serve
him while they live; whereby “he never fails nor forsakes them, but is with
them living and dying: so that whether they live they live to the Lord; or
whether they die, they die to the Lord;” and both in life and death they are
owned and taken care of as his.--Mr. Brainerd himself, as was before
observed, was much in taking notice (when near his end) of the merciful
circumstances of his death; and said from time to time, that “God had granted
him all his desire.”
I would not conclude my observations on the merciful circumstances of Mr. Brainerd’s death, without acknowledging with thankfulness, the gracious dispensation of Providence to me and my family, in so ordering that he (though the ordinary place of his abode was more than two hundred miles distant) should be brought to my house, in his last sickness, and should die here. So that we had opportunity for much acquaintance and conversation with him, to show him kindness in such circumstances, to see his dying behaviour, to hear his dying speeches, to receive his dying counsels, and to have the benefit of his dying prayers. May God in infinite mercy grant that we may ever retain a proper remembrance of these things, and make a due improvement of the advantages we have had in these respects! The Lord grant also that the foregoing account of Mr. Brainerd’s life and death may be for the great spiritual benefit of all that shall read it, and prove a happy means of promoting the revival of true religion! Amen.
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at Calvin College. Last updated on May 6, 1999. Contacting the CCEL. | |