Five More Books Recently Read

I liked that idea of reviewing five books recently read, which I did last month. Here are another randoom five. I so enjoyed Alexander McCall Smith's collection of stories last time that I read another recently. Ths time the gifted story teller takes a series of old photographs and crafts his stories from these. It's a bit like Vivaldi perhaps - every piece well told but may be it's too easy. I also read for the first time Douglas Adams'  The Hitchhikers Guide to the Galaxy., I bought a little box set years ago and have never looked at it so now I've made a start. A well written novel that is still quite funny. Secret Societies by Nick Harding simply goes through different ones informatvely and encyclopediacally. Filled a few gaps in my knowledge. I know Mack Tomlinson through my father-in-law and he recently gifted me a copy of his new hardback on the Brainerd brothers. It's a brilliant book - very informative. By looking at David alongside his brother John, a more realistic and nuanced picture emerges. This is really worth getting hold of. And then finally, Rev Samuel Davies Abroad is a book I've long known about for years. My recent studies on Samson Occom prompted me to look for it again and having found an old library copy online I have devoured it. Samuel Davies came to Britain in around 1754. His diary for the period os fascinating.

10 Christian Brothers Who Served

This post was prompted by a new book on the Brainerds by Mack Tomlinson that I hope to say more about soon. If you can think of others please comment.

1. Basil the Great (330–379) of Caesarea and Gregory of Nyssa (c335–c395)
2. Ebenezer (1680-1754) and Ralph Erskine (1685-1752)
3. John (1703-1791) and Charles Wesley (1707-1788)
4. John (1720-1781) and David Brainerd (1718-1747)
5. Thomas (1755-1814) and David Charles (1762-1834)
6. Robert (1768-1851) and James Haldane (1764-1842)
7. James Waddell (1804-1859) and Joseph Addison Alexander (1809-1860)
8. Seth (1858-1925) and Frank Joshua (1861-1920)
9. Stephen (1876-1943) and George Jeffreys (1889-1962)
10. Bert (1925-2012) and Jim Elliot (1927-1956)

(In the Bible you obviously have Peter and Andrew and James and John and perhaps Luke and Titus)

Westminster Conference Papers 2018 now out

Last year's papers have now been published. They begin with Paul Wells' clear and fair minded introduction to Amyraldianism. This is followed by Geoff Thomas on A W Pink urging us to love Pink despite his evident failures. Then comes Phil Arthur's paper on the Great War and modern Christianity. The fourth paper is James Eglinton's on Herman Bavinck and the fifth Jeremy Walker's on John Owen and the Person of Christ. Last but by noe mans least is Nigel Graham on David Brainerd.

Westminster Conference 2018 Sessions 5 and 6

The final two sessions of the conference were on John Owen and his Christologia and the 18th century missionary to Native Americans, David Brainerd.

The first of these papers was given by Jeremy Walker and was an excellent introduction to what is perhaps a rather neglected work from the wen corpus.

Attention was drawn at the end to two particular things. Firstly, the reverence that characterises the work.

Owen writes introducing the work

The re-enthroning of the Person, Spirit, Grace, and Authority of Christ, in the hearts and consciences of men, is the only way whereby an end may be put unto these woeful conflicts. But this is not to be expected in any degree of perfection amongst them who stumble at this stone of offence, whereunto they were appointed; though in the issue he will herein also send forth judgement unto victory, and all the meek of the earth shall follow after it. In the meantime, as those unto whom he is thus a rock of offence - in his person, his spirit, his grace, his office, and authority - are diligent and restless (in their various ways and forms, in lesser or higher degrees, in secret artifices, or open contradictions unto any or all of them, under various pretences, and for divers ends, even secular advantages some of them, which the craft of Satan hath prepared for the ensnaring of them) in all ways of opposition unto his glory; so it is the highest duty of them unto whom he is precious, whose principal design is to be found built on him as the sure foundation, as to hold the truth concerning him, (his person, spirit, grace, office, and authority,) and to abound in all duties of faith, love, trust, honour, and delight in him - so also to declare his excellency, to plead the cause of his glory, to vindicate his honour, and to witness him the only rest and reward of the souls of men, as they are called and have opportunity. This, and no other, is the design of the ensuing treatise; wherein, as all things fall unspeakably short of the glory, excellency, and sublimity of the subject treated of, (for no mind can conceive, no tongue can express, the real substantial glory of them,) so there is no doubt but that in all the parts of it there is a reflection of failings and imperfections, from the weakness of its author.

Secondly, Owen's reliance on revelation. To quote again 

God, in his own essence, being, and existence, is absolutely incomprehensible. His nature being immense, and all his holy properties essentially infinite, no creature can directly or perfectly comprehend them, or any of them. He must be infinite that can perfectly comprehend that which is infinite; wherefore God is perfectly known unto himself only - but as for us, how little a portion is heard of him! Hence he is called “The invisible God,” and said to dwell in “light inaccessible.” The subsistence of his most single and simple nature in three distinct persons, though it raises and ennobles faith in its revelation, yet it amazeth reason which would trust to itself in the contemplation of it - whence men grow giddy who will own no other guide, and are carried out of the way of truth. 

 The paper closed with Owen's final emphasis on faith, hope and love. Owen writes

From the exercise of faith herein doth divine love, love unto God, proceed; therein alone it is enlivened and inflamed. On these apprehensions doth a believing soul cry out, "How great is his goodness! how great is his beauty!" God in Christ reconciling the world unto himself, is the only object of divine love. Under that representation of him alone can the soul cleave unto him with ardent love, constant delight, and intense affections. All other notions of love unto God in sinners, as we are all, are empty fancies. ...

... Wherefore, in this state, the invocation of Christ is the refuge and sheet-anchor of the souls of them who truly believe in him. So it was unto all the holy martyrs of old, and in latter ages.
This doctrine and duty is not for them who are at ease. The afflicted, the tempted, the persecuted, the spiritually disconsolate, Will prize it, and be found in the practice of it. And all those holy souls who, in most ages, on the account of the profession of the Gospel, have been reduced unto outwardly unrelievable distresses, have, as was said, left their testimony unto this duty, and the benefits Of it. The refreshment which they found therein was a sufficient balance against the weight of all outward calamities, enabling them to rejoice under them with “joy unspeakable and full of glory.” This is the church’s reserve against all the trials it may be exercised withal, and all the dangers whereunto it is exposed. Whilst believers have liberty of access unto him in their supplications, who hath all P°Wel‘ in his hand, who is full of ineffable love and compassion towards them, especially as suffering for his sake - they are more than conquerors in all their tribulations.

Discussion followed.

*

Nigel Graham simply gave us a biographical overview of Brainerd's life and the book that Jonathan Edwards produced. This was done very well I thought. There were echoes of Pink from the day before both in the question of editing books (we talked about the different editions of Sovereignty of God by Pink and then the way Edwards edited the Brainerd diary) and the speaker defending the subject from accusations of unnecessary solitude (see below for references). Both men seem to have suffered with some sort of tendency to depression. The other mitigating factor advanced for any eccentricity or deficiency in Brainerd was his relative youthfulness.

I cannot remember the exact example Nigel Graham gave but thee are several such as these

Sept. 10, 1742: In the afternoon, prayed with a dear friend privately, and had the presence of God with us; our souls united together to reach after a blessed immortality.
Dec. 11, 1742: I rode to Bethlehem, came to Mr. Bellamy’s lodgings, and spent the evening with him in sweet conversation and prayer.
Dec. 23, 1742: I rode to New-Haven, and there enjoyed some sweetness in prayer and conversation, with some dear Christian friends. My mind was sweetly serious and composed.
Dec. 26, 1742: In the evening, rode from New-Haven to Branford, after I had kneeled and prayed with a number of dear Christian friends in a very retired place in the woods.
Feb. 17, 1743: In the evening, spent some time with a dear Christian friend; and felt serious, as on the brink of eternity. My soul enjoyed sweetness in lively apprehensions of standing before the glorious God: prayed with my dear friend with sweetness, and discoursed with the utmost solemnity. And truly it was a little emblem of heaven itself.
March 19, 1743: In the afternoon, rode to Newark, and had some sweetness in conversation with Mr. Burr, and in praying together. O blessed be God forever and ever, for any enlivening and quickening seasons.

In Writing 131 now available

A new edition of In Writing is now available from the Evangelical Library. It includes Phil Arthur's 2017 annual lecture on Martin Luther and a piece I have written on David Brainerd.

Mondays in February

Mondays in February are being spent in ministerial studies. On February 5 I was in Westminster Baptist Church for the first Westminster Fellowship of the year. We had invited Peter Sanlon to speak on the Trinity, which he did in a very well informed and helpful way. One member of the fraternal is particularly concerned about the whole matter of the subordination of the Son which is a doctrine that is easy to mis-state. He wasn't sure even of Sanlon's own stance, though that appeared to be a little unfair. A very stimulating day. Pity there were not more of us.

Then last Monday (February 11) I was at the Seminary for our latest TSG meeting discussing Owen on Apostasy. We had elected to use the Banner paperback abridged and edited by R J K Law. You obviously lose something but it is a lot easier to read. We all agreed that Owen has done a very thorough job and has some interesting things to say on the subject. Nicely led by Brad Franklin.

Then next Monday (February 19) I am speaking at the Evangelical Library on David Brainerd. Do come and join us if you can.

Church history anniversaries 2018

It's always good to think about what anniversaries might be coming up. These I am aware of for next year. 

Synod of Dort 1618-19 (400)
Nehemiah Wallington born 1618 (400)
William Bradshaw died 1618 (400)

Joseph Alleine died 1668 (350)
Thomas Coram born 1668 (350)

David Brainerd born 1718 (300)
John Cennick born 1718 (300) [I think this is right - not 1717]

Joseph Hart died 1768 (250)
Zachary Macaulay born 1768 (250)
Joseph Grigg died 1768 (250)

William Chalmers Burns died 1868 (150)

CYSK 12 David Brainerd

Unknown author, Public domain, via Wikimedia Commons

David Brainerd (1718–1747) was an American missionary to the Native Americans who had a particularly fruitful ministry among the Delaware Indians of New Jersey. During his short life he was beset by many difficulties. As a result, his biography (penned by the great Jonathan Edwards) has become a source of inspiration and encouragement to many Christians, including missionaries such as Carey, Jim Elliot and Brainerd's cousin, the Second Great Awakening evangelist James Brainerd Taylor (1801–1829). Despite his expulsion from Yale (for a youthfully rash pronouncement on one of the lecturers' faith), the University later named a building after him (Brainerd Hall at Yale Divinity School), the only building on the campus to be named after a student who was expelled. He was indirectly responsible for the founding of Dartmouth and Princeton Colleges.

Christian Biography

Christian biography is the theme for the July edition of the Banner magazine. It includes a stimulating commendation of the subject by Derek Prime and an introduction to the other Brainerd (John) by Mack Tomlinson. I currently have Lloyd-Jones and Archibald Brown on the go and am keen to get back to Bavinck and William Williams but would also like to get into John Blanchard but all these projects are pretty much on hold this week as I'm reading up on the Trinity. Never enough hours, eh? 

Busy weekend

I have had a very busy weekend.

Friday night it was our children and young people's meetings. Having had such a good Holiday Bible Club week we were wondering what numbers would be like at our first club after that. We are thankful to God that nearly 30 came. One of our deacons spoke on Jairus's daughter and then they worked on finishing the mural we started at the Holiday Club. Around 20 came to the older group too. I spoke to them on 'What is a real Christian?' using something I'd prepared for a meeting for ladies here the night before, then we played some hockey in our hall. My eldest son, another boy and our LTS man were away at the Banner Youth Conference.

*

Then on the Saturday I went up to Welwyn for meetings of the European Missionary Fellowship. This year we had a morning and afternoon meeting instead of the usual afternoon and evening, which seemed to work well with about 60 present. Assistant Director Martin Leech chaired the sessions on 'London- emerging mission field'. Director Daniel Webber began by outlining the current challenge. Interesting statistics included 1M Poles now in the UK; 250K Russian speakers in London; 30% of London residents are born outside the UK (2001); 300 languages are spoken in London; there are some 50 non-indigenous groups of 10K or more; 565K immigrants came to the UK for a year or more (2006). Mr Webber emphasised the need to be aware of this massive mission field, to wisely deal with the practical problems this raises, to make good use of literature and to set people apart to reach these people.

Ken Brownell of East London Tabernacle then spoke on his own congregation's attempts to deal with this (they have some 35 different nations represented on a Sunday). In particular they have set up a Russian speaking congregation and Yuriy Vyshnevs'kyy spoke about that. After lunch, Istvan Salanki spoke about the rather different Hungarian work that he now heads in West London. Both clearly have many opportunities and have seen some conversions but are struggling to keep up with the fast changing situation. We had a short time for questions. Along with the opportunity for fellowship over lunch this was a stimulating time. Ken also preached a fine semron on the lepers discovering the departure of the Assyrian army.

*

Then that evening I spoke on David Brainerd over at Newtown Evangelical Baptist Church, Chesham. This was the beginning of their anniversary meetings. Chesham, just over the Buckinghamshire border from Herts, I discovered is actually only 40 minutes from my door but a world away in other respects, being something of a country town with many commuters to London as well as many working locally.

I preached on the Sunday from 1 John 1 and Ecclesiastes 6/7. The morning congregation was around a hundred and with a fairly good age spread. I had not preached there before but I know the pastor Mark Richards through Grace Baptist Assembly and really appreciated the opportunity. I know some members of the congregation a little and it was good to meet others adn hear their stories. We had lunch in the church together and that added to the fellowship of the day. It is always difficult to know how to minster to people you do not know so well but when they are receptive to the Word it makes all the difference and I returned home to my wife at the end of the day thankful to God for the opportunity and warmed in my heart.

Bio 7i David Brainerd

Observations and lessons
In the final part of this biogrpahy I simply want to make some observations and draw some lessons arising out of what we have learned about Brainerd.
1. Extraordinary. I think we have to begin by saying that by any measure this was an extraordinary life. Brainerd is one of the great heroes of the faith yet even among these he stands out for his incredible zeal and prayerfulness. It is not simply that he is from another age. Even among his contemporaries it is clear that there was some rare about Brainerd. It is unusual to have such a full record of a man's prayer life. It reveals to us a man who was besotted with god who sought practically every day of his life only one thing – to glorify God.
2. The cross of Christ central in his preaching. Thornbury makes this point. He quotes this passage by Brainerd on his preaching. It begins 'And I have oftentimes remarked with admiration, that whatever subject I have been treating upon, after having spent time sufficient to explain and illustrate the truths contained therein, I have been naturally and easily led to CHRIST as the substance of every subject.'
3. Truth is more effective when backed up by a life without moral blemish. This was so in Brainerd in eminent degree.
4. Prayer and fasting. One cannot help but be struck by the large place prayer had to play in Brainerd's life. It is a rebuke to our prayerlessness and our self-reliance. He often spent days in fasting and prayer. This is part of the secret of his greatness. He believed (05/04/44) that 'One hour of sweet retirement where God is, is better than the whole world.' Do you?
5. His zeal and devotion to the glory of God. This again stands out. Brainerd is an eminent example of truly outstanding zeal for God's glory. He wrote (18/07/45) 'Longed to spend the little inch of time I have in the world more for God.' Is that you longing to?
6. His ability to overcome depression and adversity. Like every man Brainerd had his faults and failures. A more inwardly volatile man it would be hard to imagine. Nevertheless so set on God;s glory was he that every set back served only to strengthen him in his service to God. Here is a typical passage and perhaps we can end with this as typical of his approach (22/11/44)

Came on my way from Rockciticus to Delaware river. Was very much disordered with a cold and pain in my head. About six at night I lost my way in the wilderness, and wandered over rocks and mountains, down hideous steeps, through swamps, and most dreadful and dangerous places; and the night being dark, so that few stars could be seen, I was greatly exposed. I was much pinched with cold, and distressed with an extreme pain in my head, attended with sickness at my stomach; so that every step I took was distressing to me. I had little hope for several hours together, but that I must lie out in the woods all night, in this distressed case. But about nine o’clock I found a house, through the abundant goodness of God, and was kindly entertained. Thus I have frequently been exposed, and sometimes lain out the whole night; but God has hitherto preserved me; and blessed be his name. Such fatigues and hardships as these serve to wean me more from the earth; and, I trust, will make heaven the sweeter.

Bio 7h David Brainerd

5. A dying saint - Final months, death, what followed (Mar-Oct 1747) He left Crossweeksung to travel further east. He visited his family and friends at Haddam on May 10. His sister Jerusha would be dead in just two months. On May 28 he arrived at Edwards' home. At this time he was much better and quite cheerful. For his remaining 19 weeks he was nursed by Edwards' daughter Jerusha. She devoted herself to him with great delight, looking on him as an eminent servant of Christ. They travelled to Boston together in search of a cure but there was to be none. By June he was worse. He took his last ride and prayed with the family for the last time on August 11. A room on the ground floor was set aside for him the following week as he could not climb steps. He went to church for the last time September 2. Edwards described his last days – his feet swollen, in constant pain, many indignities and bodily struggles. On the morning of October 4, his last Lord’s day, Edwards wrote 'as my daughter Jerusha, who chiefly attended him, came into the room, he looked on her very pleasantly, and said, ‘Dear Jerusha, are you willing to part with me? - I am quite willing to part with you: I am willing to part with all my friends: though if I thought I should not see you and be happy with you in another world, I could not bear to part with you. But we shall spend a happy eternity together.' On the Wednesday he discussed his Indian work with his brother John, who succeeded him in it. On Friday, October 9, the appointed day arrived and he died. His last words were said to be 'He will come, and will not tarry. I shall soon be in glory; soon be with God and his angels." He was buried on the Monday, Edwards conducting the funeral. Four months later, grieving Jerusha, just 18 years old, took sick and in five days, on February 14, 1748, joined David in heaven. She was buried next to him.

Brainerd's gravestone reads A faithful and laborious missionary to the Stockbridge, Delaware and Susquehanna tribes of Indians.

Bio 7g2 David Brainerd

Crossweeksung
On June 19 Brainerd wrote of Kaunameek where he first was (a 'lonely melancholy desert') and the Forks of the Delaware where he now was 'Not having had any considerable appearance of success in either of those places, my spirits were depressed, and I was not a little discouraged.' His expeditions along the Susquehanna had not given him reason to expect success anywhere there either.
It was at this time that he heard of a group of Indians at a place called Crossweeksung, about 80 miles south east of the Forks of Delaware. He arrived there June 19, 1745, and spent two weeks among them and saw a real interest in the gospel. Upon his return to the Forks, the people there seemed more responsive too. On July 21 he baptised Tatamy and his wife, his first converts among the Indians. Moses Tatamy was in his fifties by this time. He had once been a hard drinker but under Brainerd's influence had slowly come to faith.
Then back in Crossweeksung he experienced the most glorious week of his life. Under William Tennent's ministry the small group had been sustained and had grown but on August 8 the power of God came down as Brainerd preached to a group of about 65 and many genuine conversions took place in a short time. Brainerd writes

There was much visible concern among them while I was discoursing publicly; but afterwards when I spoke to one and another more particularly, whom I perceived under much concern, the power of God seemed to descend upon the assembly like a rushing mighty wind, and with an astonishing energy bore down all before it.
I stood amazed at the influence that seized the audience almost universally, and could compare it to nothing more aptly than the irresistible force of a mighty torrent or swelling deluge, that with its insupportable weight and pressure bears down and sweeps before it whatever is in its way. Almost all persons of all ages were bowed down with concern together, and scarce one was able to withstand the shock of this surprising operation. Old men and women who had been drunken wretches for many years, and some little children not more than six or seven years of age, appeared in distress for their souls, as well as persons of middle age. And it was apparent these children (some of them at least) were not merely frighted with seeing the general concern; but were made sensible of their danger, the badness of their hearts, and their misery without Christ, as some of them expressed it. The most stubborn hearts were now obliged to bow. A principal man among the Indians, who before was most secure and self-righteous, and thought his state good because he knew more than the generality of the Indians had formerly done, and who with a great degree of confidence the day before, told me 'he had been a Christian more than 10 years,' was now brought under solemn concern for his soul, and wept bitterly. Another man advanced in years, who had been a murderer, a powow, (or conjurer,) and a notorious drunkard, was likewise brought now to cry for mercy with many tears, and to complain much that he could be no more concerned when he saw his danger so very great.

Brainerd now proceeded to disciple these young converts. Meanwhile as news travelled, more and more Europeans and Indians were coming to hear the young preacher. On August 25, he baptised 25 of the Indians (15 adults, 10 children). After the years of prayer and suffering fruit was beginning to be seen.
Brainerd was still concerned about the Indians along the Susquehanna River and he spent the period September 9-28 in the area. Despite several interesting encounters he saw no apparent success. Back at Crossweeksung on October 5, on the other hand, he was overjoyed at the response to the gospel he was seeing. Others were converted and baptised. On November 14 he baptised 14, bringing the number to 47, including 12 from the Forks. On November 4 he had reflected on the revival in his diary, making six points.
1. The timing of it – when Brainerd felt at his very weakest and had all but given up hope.
2. Its suddenness – At the first meeting in Crossweeksung there were only 4 women and a few children, yet suddenly the work just took off.
3. The way the Indians' prejudices were overcome – Despite much opposition from white men
4. God's provision of an interpreter – Moses Tatamy's important role should not be overlooked.
5. The content of the preaching – Not so much the Law as the gospel and God's mercy. The lack of too much emotion, something revivalists were often accused of, gave Brainerd encouragement too
6. The practical results in the lives of the Indians.
On December 22 he preached on the rich young ruler. In his diary he relates how, speaking to a woman later she spoke in broken English saying

'Me try, me try, save myself, last my strength be all gone, (meaning her ability to save herself,) could not me stir bit further. Den last, me forced let Jesus Christ alone, send me hell if he please.' I said, But you was not willing to go to hell, was you? She replied,'Could not me help it. My heart he would wicked for all. Could not me make him good;' (meaning she saw it was right she should go to hell because her heart was wicked, and would be so after all she could do to mend it). I asked her, how she got out of this case? She answered still in the same broken language, 'By by my heart be glad desperately.' I asked her why her heart was glad? She replied, 'Glad my heart Jesus Christ do what he please with me. Den me tink, glad my heart Jesus Christ send me hell. Did not me care where he put me, me love him for all,' &c. And she could not readily be convinced but that she was willing to go to hell, if Christ was pleased to send her there. Though the truth evidently was, her will was so swallowed up in the divine will, that she could not frame any hell in her imagination that would be dreadful or undesirable, provided it was but the will of God to send her to it.

Brainerd had taught them well. This was the sort of selfless testimony he and Edwards wanted to hear. God-centredness was what they craved.
It was during this period that Brainerd was twice the subject of unkind and untrue rumours. He was firstly accused of intending to lead his Indians in an unarmed insurrection and then accused of being a covert Roman Catholic seeking to use the Indians against the English cause. As ridiculous as such suggestions were their very existence proved a trial to Brainerd as one can imagine.
Brainerd not only taught the people but also catechised them and helped them with their practical needs. Some had debts that he arranged to be discharged. On January 31, 1746, a schoolmaster appointed by Brainerd arrived with a dozen primers for them. In February he visited Indians back at the Forks 'under great weakness and some pain'. Some from Crossweeksung accompanied him. They persuaded some of the believers to join them in Crossweeksung.
About 150 now followed him and looked to him for direction. He encouraged these scattered Indians to develop Spring planting at a settlement he had picked out at what was originally a Scots settlement 15 miles distant called Cranberry (now Cranbury). He later called it Bethel. They cleared the land in March and by May had moved to the new settlement. His attempts to turn the converts into farmers, however, were not very successful.
On April 27 the Indians took the Lord's Supper. In less than a year 77 people (38 adults) had been baptised. The lives of these people had been permanently changed. What happy situation Brainerd now found himself in. He continued to know some depression and still at times bemoaned his relative ineffectiveness. It was an attractive situation, however. But in his heart were the pagan Indians of the Susquehanna River area where he had already failed three times to make headway. Finally, on August 12, 1746, he left his friends at Cranberry, who had been very much in prayer for this trip, and with six Indian evangelists begun on his fourth journey there. He had previously not gone further west than the 'Indian capital' Shamokin, but now he wanted to go another hundred miles to a site near present day Lockhaven, Pennsylvania.
This trip finally broke his health completely, and he had to curtail much of it. One wonders why he went on such an arduous journey. In truth, such was his passion for Christ that he simply could not confine himself to one spot. Back at Shamokin on September 6, he clung to life, 'coughing and spitting blood'. On September 20 he arrived back at Cranberry. He now realised that the tuberculosis in his lungs was going to destroy his body. There was some guilt at having so recklessly injured his health and aggravated the illness but it is probably true to say that his zeal and outdoor life had done something to preserve him, as we know his problems had started several years before, while still at Yale.
On October 6, he had his last blessed day at Cranberry, taking the Lord's Supper with 40 converts. He also baptised two adults. He had now seen 85 Indians converted. November 3 was his last day as pastor of the flock in Cranberry. He spent the long winter in Elizabethtown with Dickinson. Rallying in health he made a last visit to his Indian converts March 18-20, 1747, bidding them farewell for what was to be the last time.

Bio 7g1 David Brainerd

4. An earnest minister - Labours chiefly among Native Americans (Jul 1742-Mar 1747)
Brainerd spent the the summer of 1742 with a young bachelor friend and a former student of Edwards, Joseph Bellamy (1719-1790). They worshipped and preached in a barn that served as a meeting house for Bellamy's small congregation in Woodbury, Connecticut. Brainerd preached his first sermon on July 30 at Southbury, Connecticut, on 1 Peter 4:8, having been licensed to preach the day before. Then, on August 12, he preached for the first time to Indians, in a place called Scaticock, near the Connecticut-New York border. A striking statement appears in his journal for August 25 'in family prayer, God helped me to climb up near him, so that I scarce ever got nearer.' Brainerd knew the depths, but he also knew the heights. For the next few months he travelled as an itinerant preacher though in September, 1742, he was forced to leave New Haven to escape arrest for unlawful preaching.
He set off on a 175 mile round trip, preaching along the Connecticut Valley. On November 10, older brother Nehemiah, a minister in Eastbury, Connecticut, died, aged 31, from tubercolosis - a reminder to Brainerd that time was short. On November 19, he received a summons from Pemberton, chairman of the SSPCK in New York, to come and discuss ministry to Native Americans. On November 25 he met with SSPCK commissioners, including Jonathan Dickinson, who was no doubt involved in recommending Brainerd. As part of his examination, Brainerd delivered a sermon. He grieved for the congregation, 'that they should sit there to hear such a dead dog as I preach.' Despite his feelings the commissioners were happy and accepted him for the work.
They felt it unwise to head west in winter so Brainerd preached in various places first, bidding farewell to family and friends. He was at Haddam on February 1, 1743 and also preached to Indians on Long Island under the care of SSPCK missionary Azariah Horton. For six weeks he served as supply preacher at East Hampton, Long Island. On his last Sunday there, March 13, though hardly able to stand, he preached an hour and a half. They pressed him to stay permanently (something they continued to do even after he began work among the Indians) but he refused. He said later, 'I never, since I began to preach, could feel any freedom to enter into other men's labours and settle down in the ministry where the gospel was preached before.' He felt he had to preach where Christ was not named nor known.
Kaunaumeek
He had been assigned to Stockbridge, Massachusetts, and the care of a missionary of four years standing, John Sergeant (1710-1749). Brainerd arrived there on March 31, 1743. His main sphere of work was to be 20 miles further west at a place called Kaunaumeek, where he settled with a Scotsman and his wife, a woman who spoke hardly any English.
With next to no conversation or company, he was very lonely even though the Indians were cordial. His 25th birthday was spent fasting and praying alone in the woods. His diet at this time was hasty-pudding (porridge), boiled corn and bread baked in ashes. His lodging was a heap of straw, laid on boards in a log room with no floor. When Spring came he move into a wigwam. He had to travel a mile and a half daily on foot to reach the Indians. A Stockbridge Christian became his interpreter and friend. They translated Psalms and hymns, and, following a trip back east by Brainerd, were able to start an English school.
By August 1 he had completed building a hut for himself and had a better place to sleep. He writes of the sweetness of religion and a conviction that it was 'worthwhile to follow after God through a thousand snares, deserts, and death itself.' There were problems still, however. He had to go or send 10 or more miles for bread and it would be mouldy and sour before he could eat it all. The worldly conversation of some irreligious Dutchmen oppressed him.
Further trips east included a stop at New Haven for the graduation, which was probably when he first met Edwards personally. Some writers like to speculate that he also met Edwards' 14 year old daughter Jerusha at that time and fell in love with here. We do not know. Staying at Bellamy's he became ill but recovered sufficiently to return to his station on October 4.
On November 29 he began language study with Sergeant in earnest. He continue to preach and to fast and pray regularly though with no marked signs of progress. He bemoans at one point how much of his time is taken up with travelling. His entry for January 24 speaks interestingly of his developing ideas regarding the nature of love, which, if it is virtuous, he says, must be disinterested.
In the Spring of 1744 he received urgent invitations to minister at Millington, Connecticut, and at Easthampton, Long Island. However, on March 11, he preached his last sermon at Kaunaumeek. He persuaded most of the Indians to move to Stockbridge, where they came under the ministry of Sergeant and later Edwards. After a short trip back home, on May 1 he proceeded to his originally intended destination, the Forks of the Delaware river.
Forks of the Delaware
Brainerd took just under two weeks to reach his destination and was well received by the Indians there. On May 28 he left for Dickinson's house in Elizabethtown, New Jersey, three days and 70 miles away. This was to prepare for his examination for ordination. He was ordained in New York on June 11, 1744, with Ebenezer Pemberton preaching on Luke 14:23. Just over a week later he headed back to preach in the highways and byways of the remote wilderness.
Brainerd had to preach sitting down during the August due to ill health. By the end of the summer some 40 Indians were listening to his preaching. He had also made contact with some receptive Indians 30 miles further west. In October, after returning from a trip east, he made an exploratory trip some 70 miles west into the Susquehanna region. He was accompanied by a minister called Eliab Byram, his interpreter Moses Tattamy and two other Indians. It was on this trip that his horse was lamed and had to be put down. That Autumn he travelled east once more,staying again with fellow minister Aaron Burr, then a minister but later to marry Edwards' daughter Esther. Brainerd loved to be on his own with God but he also truly appreciated being with friends and talking about the things of the Lord. 'Friends are a great comfort and it's God that gives them; 'tis he makes them friendly to me.' (06/03/45).
In this period Brainerd lived much of the time with the Hunter family at a place a little way away known as Hunter's Settlement. Brainerd was also supply minister to the Scots-Irish community there. By December, however, he had built himself a little house into which he was able to move. (A stone now marks the site). He spent December 6 in prayer and fasting, 'to implore the blessing of God on myself, on my poor people, on my friends, and on the church of God.' Although Tattamy began to come under conviction for sin, these were not very encouraging times for Brainerd. Hwoever, he was able to write 'Towards night I felt my soul rejoice that God is unchangeably happy and glorious; and that he will be glorified, whatever becomes of his creatures.'
That winter was a particularly bad one, both as regards the weather and a regards Brainerd's depression. He confesses to real struggles with pride and ambition. He found it very difficult to concentrate at times. He continued to look to God, however, and came through this time with a greater sense of dependence on the Lord.
On February 17, 1745, he preached and gave communion at a gathering of white frontiers folk. On March 7 he left for a five week trip east. He rode more than 600 miles seeking to find someone who cold help him in the work and funds to support him. Sadly, eight months later he has to confess that he had found no-one 'qualified or disposed for this good work'. On April 20 (his 27th birthday) he was at Abington for three days of ministry. Weak in body, he left with Tattamy on May 8 for another trip into the Susquehanna region and far beyond. Once again he had horse trouble. This time the horses ate poisoned leaves and so they had to proceed on foot. The trip there and back took 22 days and left Brainerd weak and dejected, depressed and disillusioned about prospects. A week later, however, he took a communion service at Neshaminny for Charles Beatty, where there was a movement of the Spirit, a small taste of what lay ahead.

Bio 7f David Brainerd

3. An idealistic young man - In and out of Yale (Sep 1739-Jul 1742)

In September, 1739, he entered Yale College, New Haven. There were then about 45 students, mostly younger than Brainerd. As he had expected, time for private devotions was now at a premium. Students then as now were often drunk and engaged in riotous behaviour. It was also a terribly cold winter and a bout of measles laid him aside that first year. He tried to catch up after being away only get ill again. By August, 1740, he was weak and spitting up blood. Tuberculosis was the plague of colonial New England and already Brainerd showed signs of being a sufferer.
In November, 1740, however, he returned to Yale and found there had been a marked spiritual change in the school. Whitefield [see pic] had visited on October 27, and revival fires had touched the school. Gilbert Tennent (1703-1764) of New Jersey, author of a famous sermon on The Danger of an Unconverted Ministry, also preached in New Haven in March, 1741. All this fuelled opposition to moderates in religion. Brainerd and other students became very zealous and visited each other 'for conversation and prayer'. It was through Brainerd that Samuel Hopkins (1721-1803) came under conviction of sin at this time. In April, New York pastor Ebenezer Pemberton (1704-1777), another revivalist preacher, visited Yale and gave a stirring address on missionary work to the Indians. The next day Brainerd was 23. He vowed to be wholly the Lord's and forever devoted to his service.
The college authorities, as we have said, were opposed to the revival. They forbade students to attend services in connection with it. Davenport's excesses confirmed their worst prejudices. Students favourable to the revival would meet together for fellowship, however, and it was in one of these gatherings that Brainerd made his notorious remark. As we have said, when the rector found out he demanded a public confession before the whole college, even though the remark was made in private. Brainerd's refusal to comply, probably exacerbated by continued attendance at meetings in New Haven, led inevitably to expulsion. He was also accused of saying that he was surprised Clap had not dropped dead for fining students who went to hear Tennent in Milford but this he denied.
The expulsion was clearly a bitter blow to Brainerd but readmission proved impossible, despite his repeated regrets and pleas from a council of Congregational ministers. He waged a constant fight against the bitterness of disappointment over his expulsion. The day of graduation when he would have passed out as top student was a testing one but he was able to cope by God's mercy. At other times he was thrown into deep despair. As time passed, he came to see how mistaken he had been to speak as he did. This only added to his sense of shame and sadness. Undoubtedly Brainerd was constitutionally inclined to depression and no doubt his physical illness added to this. His shameful expulsion and his conviction that he had been misguided in his zeal served only to increase his tendency to depression in this period.
Like other troubles he faced, though it cut him deep, by God's grace he seems to have been sanctified it. The immediate effect was to draw him closer to God. It should also be noted that it was in this period that he came to Edwards' attention, receiving support from him and other like-minded ministers. Another he came to know at this time was Jonathan Dickinson (1688-1747) who went on to be first president of the College of New Jersey, which later became Princeton College, from which came Princeton Seminary, that bastion for orthodoxy in the following century. Both Dickinson and later Archibald Alexander (1772-1851) saw Brainerd's expulsion as an important catalyst in bringing about the foundation of Old Princeton.
Following Brainerd's expulsion laws were passed forbidding lay preachers, itinerant preachers and other unqualified men. However, attempts were made to provide ways for men like Brainerd to serve the Lord nevertheless. A new association was formed in Connecticut for licensing preachers unable to meet the demands of existing associations. A prime mover in forming this new group was Jedediah Mills (1697-1776). In Spring, 1742, he invited Brainerd to live with him at his home in Riperton, 10 miles west of New Haven, while he contemplated his future. On his 24th birthday Brainerd wrote, "... I hardly ever so longed to live to God and to be altogether devoted to him; I wanted to wear out my life in his service and for his glory ..." But what was he to do? That June he spent several days in fasting and prayer yet still remained in a quandary about the future.

Bio 7e David Brainerd

Brainerd's earthly life lasted 29 years, five months, 19 days. We can divide it into five unequal parts.
1. A melancholy boy - parentage, birth, parents' deaths (Apr 1718-Mar 1732)
We know little of Brainerd's childhood. The fifth of nine children (4 girls, 5 boys), he was born to Christian parents. Hezekiah Brainerd was a country squire, a JP and one of the King's counsel for the colony. Dorothy Mason was a widow when she married Hezekiah. Her father, Jeremiah Hobart (1630-1715), had been minister in Haddam. Ancestor, Peter Hobart, had ministered at Hingham, Essex before crossing the Atlantic and settling in Hingham, Massachusetts. The Brainerd country house was just above the west bank of the Connecticut River, some miles from the frontier town of Haddam.
A schoolhouse was established in Haddam in 1728. Perhaps David went there. His education was certainly thorough but basic. The simple Congregational church house the family attended was built in 1721 while David was still young. Long sermons and sober worship were the order of the day. The local parson was always treated with the highest respect.
The upbringing would have been strict but loving and Bible-centred. Books like Janeway's Token for children and Pilgrim's Progress would have been used. In those early days Brainerd had some marked religious experiences that he later mentions but they did not last.
When David was only nine his father died, away on business in Hartford. Five years later, in March, 1732, his mother also died. Brainerd confesses that he was a melancholy boy by temperament and no doubt these deaths, though perhaps more common then than now, added to the sense of seriousness with which he was constitutionally possessed.

2. A serious teenager - in his sister's house, studies, conversion (Mar 1732-Sep 1739)
After his mother's death Brainerd lived with newly married sister Jerusha and her husband Samuel Spencer. During this period he struggled to find Christ and knew a good deal of inner conflict. He confesses to hating things he found in Scripture, especially the idea that God could save or damn him. Like so many he wanted to be saved but on his own terms.
In April, 1737, he returned to the farm, where he worked for a year. He then began to study with his pastor, Phineas Fiske, in whose house he lived. Three of six Fiske daughters had married Brainerds; the families were close. Brainerd soon became a serious student of the Bible and took Fiske's advice to spend more time with older people rather than young people interested only in such things as card playing and 'frolics'. He also spent time with more sober-minded young people.
In Autumn, 1738 Fiske also died. All this while Brainerd had been seeking the Lord. Though he sometimes thought himself acceptable, he was not converted. All his religion, he saw, was just show. By February, 1739, he was in the habit of setting aside days for fasting and prayer to seek God. Eventually, on July 12, 1739, he was converted and blessed with a wonderful assurance of salvation in Christ. Unspeakable glory seemed to open to his view. To quote him

I continued, as I remember, in this state of mind, from Friday morning until the Sabbath evening following, ... when I was walking again in the same solitary place where I was brought to see myself lost and helpless ... and here, in a mournful melancholy state, was attempting to pray; but found no heart to engage in that, or any other duty; my former concern, and exercise, and religious affections were now gone. I thought the Spirit of God had quite left me; but still was not distressed: Yet disconsolate, as if there was nothing in heaven or earth could make me happy. And having been thus endeavouring to pray (though being, as I thought, very stupid and senseless) for near half an hour, ... as I was walking in a dark thick grove, unspeakable glory seemed to open to the view and apprehension of my soul: I do not mean any external brightness, for I saw no such thing; nor do I intend any imagination of a body of light, some where away in the third heavens, or any thing of that nature; but it was a new inward apprehension or view that I had of God, such as I never had before, nor anything which had the least resemblance of it. I stood still, and wondered and admired! I knew that I never had seen before any thing comparable to it for excellency and beauty: It was widely different from all the conceptions that ever I had had of God, or things divine. I had no particular apprehension of any one person in the Trinity, ... but it appeared to be divine glory that I then beheld: And my soul rejoiced with joy unspeakable, to see such a God, such a glorious divine Being; and I was inwardly pleased and satisfied, that he should be God over all for ever and ever. My soul was so captivated and delighted with the excellency, loveliness, greatness, and other perfections of God, that I was even swallowed up in him; at least to that degree, that I had no thought ... about my own salvation, and scarce reflected there was such a creature as myself.
Thus God, I trust, brought me to a hearty disposition to exalt him, and set him on the throne, and principally and ultimately to aim at his honour and glory, as King of the Universe.
I continued in this state of inward joy and peace, yet astonishment, until near dark, without any sensible abatement; and then began to think and examine what I had seen; and felt sweetly composed in my mind all the evening following: I felt myself in a new world, and every thing about me appeared with a different aspect from what it was wont to do.
At this time, the way of salvation opened to me with such infinite wisdom, suitableness and excellency, that I wondered I should ever think of any other way of salvation; was amazed that I had not dropped my own contrivances, and complied with this lovely, blessed, and excellent way before. If I could have been saved by my own duties, or any other way that I had formerly contrived, my whole soul would now have refused. I wondered that all the world did not see and comply with this way of salvation, entirely by the righteousness of Christ.

Bio 7d David Brainerd

7. It is chiefly Edwards who ensured his name was preserved for posterity. He preached at the funeral and also edited and published Brainerd's journals and papers to produce An Account of the Life of the Late Rev David Brainerd (1749). It is the most often reprinted and the best known of all Edwards' works. Like Wesley's abridgement of it in England, it quickly became a bestseller.
In the Yale edition Prof Norman Pettit points out that though the text is largely Brainerd's 'the volume as Edwards conceived it belongs to him'. Perry Miller calls it 'a rebuke both to enthusiasts and Arminians' (ie moralists). Edwards had already written several works and was about to work on his famous treatise Freedom of the will when these materials came to hand. (Freedom of the will did not appear until 1754). It seems the Brainerd project took priority because he saw it as providing an excellent example of the sort of qualities extolled in his previous book The Religious Affections (1746). It has been said that Brainerd is the phantom in the background of that work and others. Pettit draws attention to similarities between Brainerd's conversion and that of Edwards's wife Sarah, described anonymously in Some thoughts concerning the revival of religion in New England (1742). Brainerd's journal provided not only his own example but that of other conversions, all judged according to the criteria laid down in Edwards' Distinguishing marks of a work of the Spirit of God in 1741. Brainerd in turn undoubtedly influenced Edwards, who spent most of his last seven years working among Native Americans in Stockbridge, Massachusetts.
Edwards' work omitted parts of the diary published in 1746 (portions dealing with his work at Crossweeksung Jun 19-Nov 4, 1745; Nov 24, 1745-Jun 19, 1746) [Mirabilia dei inter Indicos: or the rise and progress of a remarkable work of grace among a number of the Indians in the provinces of New Jersey and Pennsylvania. Divine Grace Displayed: or the continuance & progress of a remarkable work of grace, etc. Together known as David Brainerd's Journal. Doddridge did an abridgement, 1748.] A complete edition appeared in 1765. Edwards also rewrote parts of Brainerd's testimony and diary, which can be tedious in its repetitions. He also omitted phrases he deemed unsuitable for the Christian public. The book contains a preface (10); Brainerd's edited papers interspersed with Edwards' narrative in 8 parts (378); further 'remains', mostly letters (33); reflections and observations (42); funeral sermon (12) [Page numbers refer to the Yale Edition whcih reinserts missing entries].
In 1822, Sereno E Dwight edited and published the life and diary entire, with letters and other writings. In 1884 a more thorough revision was prepared by J M Sherwood in New York.
These various editions of Brainerd's life, along with subsequent versions, have had great influence over the years. John Wesley (1703-1781) wrote 'what can be done to revive the work of God where it is decayed?' His answer? 'Let every preacher read carefully over the life of David Brainerd'. (He also thought Brainerd rather proud at times and in need of some Christian perfectionist teaching – but Wesley would!). Associates of William Carey (1761-1734) were expected to read the life three times a year! 'Let us often look at Brainerd in the woods of America, pouring out his very soul before God. Prayer, secret, fervent, expectant, lies at the root of all personal godliness.'
Henry Martyn (1781-1812), another missionary giant, said 'I long to be like him; let me forget the world and be swallowed up in a desire to glorify God.'
Among others influenced by it are Francis Asbury ('that model of meekness, moderation, temptation and labour and self-denial'), Thomas Coke, Samuel Marsden, Samuel John Mills, Robert Morrison, Livingstone, Chalmers, M'Cheyne, A J Gordon and Jim Elliott. The 20th Century Canadian preacher Oswald J Smith wrote 'When I feel myself growing cold I turn to Brainerd and he always warms my heart. No man ever had a greater passion for souls. To live wholly for God was his one great aim and ambition.'
'His story,' wrote Sherwood, 'has done more to develop and mould the spirit of modern missions, and to fire the heart of the Christian Church, than that of any man since the apostolic age.' 'Have a good look at him' wrote F W Boreham, 'he is a man in a million; he did more than any other to usher in the world's new day.'

Brainerd Resources

There are several resources for David Brainerd on the net. here and Edwards' presentation of his life beginning here. Many other sites link to the ccel edition. The superb Yale edition (Volume 7 in the Complete Works) is not yet available online but will be one day. See here.

The wikipedia entry here is brief but has plenty of links and a few pictures.
A nice page of quotes appears here.
Amazon.com currently lists about 12 biographies of Brainerd, of various lengths, available besides the Edwards one.
A biography (in pdf) of John Brainerd, David's brother and successor, is available here.

Bio 7c David Brainerd

4. Brainerd was a man of great earnestness and prayer.

His diaries are chiefly prayer diaries. They say little about his daily routine but much about his relationship with God. On page after page, as one writer notes, one reads such sentences as

1742 Wednesday, April 21 ... and God again enabled me to wrestle for numbers of souls, and had much fervency in the sweet duty of intercession ...
Lord's Day, April 25 This morning I spent about two hours in secret duties and was enabled more than ordinarily to agonise for immortal souls. Though it was early in the morning and the sun scarcely shined at all, yet my body was quite wet with sweat ...
Saturday, December 15 Spent much time in prayer in the woods and seemed raised above the things of this world ...
1743 Monday, March 14 ... in the morning was almost continually engaged in ejaculatory prayer ...
Thursday, August 4 Was enabled to pray much, through the whole day ...

Thursday, November 3 Spent this day in secret fasting and prayer, from morning till night ...

He once wrote in his journal (04/08/44) 'Was enabled to pray much the whole day. It is good, I find, to persevere in attempts to pray, if I cannot pray with perseverance, ie continue long in my addresses to the divine Being. I have generally found, that the more I do in secret prayer, the more I have delighted to do, and have enjoyed more of a spirit of prayer; and frequently have found the contrary, when with journeying or otherwise I have been much deprived of retirement.'
Only a man very familiar with the work of prayer can write with that sort of insight.
Something similar could be done with regard to his zeal.

1742 April 26 Oh, that I could spend every moment of my life to God's glory!
August 30 My soul longs with a vehement desire to live to God.
1744 April 30 Oh that time should pass with so little done for God!
1745 November 22 I have received my all from God. Oh that I could return my all to God.
1746 May 22 I longed to be as a flame of fire, continually glowing in the divine service, preaching and building up Christ’s kingdom, to my latest, my dying moment.

5. He was indeed expelled from Yale.

He entered the college in 1739 and, despite various setbacks, became the best student there. In 1742, while still in his junior year, however, he was expelled. This was for criticising a tutor in private and refusing to confess this crime before the assembled college. It is important to understand the background to this. It lies in Brainerd's attachment to the 'New Lights' movement within Presbyterianism that arose during the Great Awakening. The faithful, stirring preaching of Whitefield combined with the 'raging and fuming' of Connecticut preacher James Davenport (1716-1757) to produce many tensions. Against that background the college decreed that any student speaking critically of the spiritual standing of any tutor would have to come before the college and openly repent. Failure to do so would lead to expulsion.
It so happened that in 1742 Brainerd, speaking to some friends, said of Yale tutor Chauncey Whittelsey (1717-1787), whom he thought antagonistic to the revival, that he had 'no more grace than this chair' (a remark that turned out to be quite unjust). A younger student overheard what was said and mentioned it to someone else who in turn spoke to the college's strict and overbearing rector, Thomas Clap (1703-1767) who made the student tell all. Despite Brainerd's expressions of regret his remark, his refusal to make a public confession led to him being expelled. Many, many attempts were made to have him reinstated and in fact the way eventually opened up for his reinstatement, but by then he was wholly taken up with missionary work and a return to college was not realistic. Ironically, in the 19th Century a Brainerd Hall was established on the Yale campus.

6. Brainerd was always sickly and also much given to depression of mind.

Though afflicted throughout his final years it was not until 1747 that he abandoned his work among the Native Americans, eventually coming to Jonathan Edwards' home, where he spent his final weeks before dying of tuberculosis on October 9, 1747, aged just 29.

Bio 7b David Brainerd

3. He was a missionary to people he called Indians, what we now call Native Americans, descendants of America's earliest inhabitants.

Over the years, since the arrival of white men, those not absorbed into the dominant population had steadily moved westward from New England into the States of New York, New Jersey, Pennsylvania and beyond. Animistic in religion their contact with uncaring Europeans tended to encourage only laziness, drunkenness and constant debt. Attempts had been made to evangelise them (the work of Puritan John Eliot 1604-1690 stands out) but by 1675 it was suggested that there were only some 4,000 'Praying Indians'.
Brainerd worked among Native Americans from many tribes in several different places. He first preached to Indians near New York in August, 1742. On April 1, 1743, under the auspices of the Society in Scotland for Promoting Christian Knowledge (founded 1701), he began a ministry at Kaunaumeek, between Stockbridge, Massachusetts and Albany, New York (now Brainard, NY, 18 mls SE of Albany – named for a Brainerd descendant). Just over a year later he arrived at the Forks of the Delaware River, E Pennsylvania (near the present city of Easton) where he did further work. In June, 1745 he began work among Native Americans in Crossweeksung (now Crosswicks, near the present town of Freehold, 9 miles SE of Trenton, NJ). Just under a year after that, in 1746, with a company of Native Americans, he moved 15 miles north west to Cranberry, near Newark, New Jersey, where he engaged in his final months of labour. It was in these latter places that he knew most success.