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.
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