_Reflections on the preceding Memoirs._
REFLECTION I.
In the life of BRAINERD we may see, as I apprehend, _the nature of true
religion, and the manner of its operation_, when exemplified in a _high
degree_ and in _powerful exercise_. Particularly it may be worthy to be
observed:
1. How greatly BRAINERD’S religion _differed_ from that of some
pretenders to the experience of a _clear work_ of saving _conversion_
wrought on their hearts; who, depending and living on that, settle in a
_cold_, _careless_, and _carnal_ frame of mind, and in a neglect of a
thorough, earnest religion, in the stated practice of it. Although his
convictions and conversion were in all respects exceedingly 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 a 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 work was not finished, nor his race ended,
till life was ended.
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. On the contrary, it was 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 Jesus Christ, his longing after holiness. There
are many, who, after the effect of novelty is over, soon find their
situation and feelings very much the same as before their supposed
conversion, with respect to any present thirstings for God, or ardent
out-goings of their souls after divine objects. Now and then, indeed,
they have a comfortable reflection on the past, and are somewhat
affected with the remembrance, and so rest easy, thinking that it is
_safe_; and they doubt not but they shall go to heaven when they die.
Far otherwise was it with BRAINERD. 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 the
lapse of months and years, became much greater and more remarkable.
2. His religion apparently and greatly _differed_ 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.” If we look through the whole series of his
experience, from his conversion to his death, we shall find none of this
kind—no imaginary sight of Christ hanging on the cross with his blood
streaming from his wounds; or with a countenance smiling on him; or arms
open to embrace him: no sight of the book of life opened, with his name
written in it; no hearing God or Christ 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 revelations; no sudden
strong suggestions of secret facts. Nor do I find any one instance in
all the records which 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. But the
way in which 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.”
3. 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 favor, 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. 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 the future
advancement of the kingdom of Christ, were the grounds of his strong and
abiding consolation.
It appears plainly and abundantly all along, from his conversion to his
death, that the sort of good which was the great object of 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 which 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 long for
that world of glory. It was to be perfectly holy, and perfectly
exercised in the holy employments of heaven; and 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 _among men_, and as compared
with them. He was apt to think other saints better than himself; 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 scarcely 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.
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 which 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 which 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 dullness in religion,
any unsteadiness or wandering frame of mind. 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. He did not, after he received comfort and full
satisfaction of the safety of his state, forget his past sins, whether
committed before or after his conversion; but the remembrance of them,
from time to time, revived in his heart with renewed grief. That passage
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.” Ezek.
16:63.
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 his 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.
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 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 favor of God. On
the contrary, they were always attended with longings and thirstings
after greater degrees of conformity to God! The greater and sweeter his
comforts were, the more vehement were his desires after holiness. His
longings were not so much after joyful discoveries of God’s love, and
clear views of his own title to future advancement and eternal honors in
heaven; as after more of present holiness, greater spirituality, an
heart more engaged for God, to love, and exalt, and depend on him. He
earnestly wished to serve God better, to do more for his glory, to do
all that he did with more of a regard to Christ as his righteousness and
strength, and to behold the enlargement and advancement of his kingdom
on earth. His desires were not idle wishes, but such as were powerful
and effectual, to animate him to the earnest, eager pursuit of these
things, with the utmost diligence and unfainting labor 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.
4. 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
labors 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.”
REFLECTION II.
The foregoing account of BRAINERD’S life may convince us, that there is
indeed such a thing as true _experimental religion_, arising from an
immediate divine influence, supernaturally enlightening and convincing
the mind, and powerfully impressing, quickening, sanctifying, and
governing the heart.
If any insist that BRAINERD’S religion was mere _enthusiasm_, the result
of a heated imagination, I would ask, What were the FRUITS of his
enthusiasm? In him we behold a great degree of honesty and simplicity;
sincere and earnest desires and endeavors 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 Savior of the world, the great Prophet of God, and King of the
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; and great and universal
benevolence to mankind, reaching all sorts of persons without
distinction, manifested in sweetness of speech and behavior, kind
treatment, mercy, liberality, and earnestly seeking the good of the
souls and bodies of men. All this we behold attended with extraordinary
humility, meekness, forgiveness of injuries, and love to enemies. In him
we see a modest, discreet, and decent deportment, among superiors,
inferiors, and equals; a most diligent improvement of time; earnest care
to lose no part of it; and great watchfulness against all sorts of sin,
of heart, speech, and action. This example and these endeavors 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. The foregoing virtues
and successful labors all end at last in a marvellous peace, immovable
stability, calmness, and resignation, in the sensible approaches of
death; with longing for the heavenly state; not only for the honors and
circumstantial advantages of it, but above all, for the _moral
perfection_ and holy and blessed employments of it. 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?
REFLECTION III.
The preceding history serves to confirm _the doctrines of grace_. For if
it be allowed that there is truth, substance, or value in the main of
BRAINERD’S religion, it will undoubtedly follow, that those doctrines
are divine; since it is evident that the whole of it, from beginning to
end, accords with them. He was brought, by doctrines of this kind, to
his awakening and deep concern about things of a spiritual and eternal
nature; by these doctrines his convictions were maintained and carried
on; and his conversion was evidently altogether agreeable to them. 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 respect produced by _his_
strength or labor, or obtained by _his_ virtue; and not accomplished
till he was first brought to a full conviction, that all his own virtue,
strength, labors and endeavors, could never avail any thing toward
producing or procuring this effect.
If ever 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 which he then met
with, was evidently the greatest moral change that he ever experienced;
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 of which he was ever the subject 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: 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. 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, altogether different in their _nature_ from all of which he
was ever the subject before, or of which he ever had any conception.
Hence it is very evident that BRAINERD’S religion was the effect of the
doctrines of grace 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 are the Psalms, and other parts of Scripture, of such things as
these! Now wherein do these things, as expressed by and appearing in
BRAINERD, either the things themselves, or their effects and fruits,
differ from the Scripture representations? To these things he was
brought by that strange and wonderful transformation of the man, which
he called _his conversion_. Does not this well agree with what is so
often said in the Old Testament and the New, concerning “giving a new
heart creating a right spirit, being renewed in the spirit of the mind,
being sanctified throughout, becoming a new creature?”
REFLECTION IV.
Is there not much in the preceding memoirs of BRAINERD to teach, and
excite to duty, us who are called to the work of the _ministry_, and all
who are _candidates_ for that great work? What a deep sense did he seem
to have of the greatness and importance of that work, and with what
weight did it lie on his mind! How sensible was he of his own
insufficiency for this work; and how great was his dependence on God’s
sufficiency! How solicitous that he might be fitted for it! and to this
end, how much 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 ensnaring 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 Savior, 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! 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 who runs a race, seeks a great
prize. Animated with love to Christ and the souls of men, how did he
“labor 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! 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.
To _Missionaries_ in particular, may his example of laboring, praying,
denying himself, and enduring hardness with unfainting resolution and
patience, and his faithful, vigilant, and prudent conduct in many other
respects, afford instruction.
REFLECTION V.
The foregoing account of BRAINERD’S life may afford instruction to
_Christians in general_; as it shows, in many respects, the right way of
_practising_ religion, in order to obtain the _ends_, and receive the
_benefits_ of it; or how Christians should “run the race set before
them,” if they would not “run in vain, or run as uncertainly,” but would
honor God in the world, adorn their profession, be serviceable to
mankind, have the comforts of religion while they live, be free from
disquieting doubts 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.
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 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,
of which he gives an account in his _diary_, there is scarcely an
instance of one which was not either attended or soon followed with
apparent success, and a remarkable blessing, in special influences 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.”
REFLECTION VI.
There is much in the preceding account to excite and encourage God’s
people to earnest prayers and endeavors for the _advancement and
enlargement of the kingdom of Christ in the world_. BRAINERD set us an
excellent example in this respect. He sought the prosperity of Zion with
all his might; and preferred Jerusalem above his chief joy. How did his
soul long for it, and pant after it! how earnestly and often did he
wrestle with God for it! and how far did he in these desires and prayers
seem to be 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, and an extensive revival of religion. I confess, that God’s 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 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 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 the glorious event; expiring in very great
hope that it would soon begin to be fulfilled.
I would not conclude these reflections without a grateful acknowledgment
of the mercy of God in the circumstances of BRAINERD’S death, and
especially 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. Thus we had opportunity for much
acquaintance and conversation with him, to show him kindness in such
circumstances, to see his dying _behavior_, 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 BRAINERD’S life and death may be for the
great spiritual benefit of all who shall read it, and prove a happy
means of promoting the revival of true religion! _Amen._
------------------------------------------------------------------------
Perpetuated by the Donations of Messrs. George Douglass, Charles Starr
and William A. Hallock, of New-York.
------------------------------------------------------------------------
------------------------------------------------------------------------
Transcriber’s Note
The frequent dated quotations from Brainerd’s diaries usually employ
opening double-quotation marks, which are only sometimes closed before
continuing to the next dated entry. The missing opening marks are
supplied unless the narrative is clearly not directly from the diaries.
Punctuation (commas and full-stops) is restored where the text obviously
has an appropriate space.
Other errors deemed most likely to be the printer’s have been corrected,
and are noted here. The references are to the page and line in the
original. The following issues should be noted, along with the
resolutions.
6.2 in bearing testimony against it[. /, l]iving Replaced.
and dying
16.1 or means I had in view[.] Added.
19.5 by any of my performances[,] Eph. 2:1, 8. Restored.
20.21 All this time the Spir[i]t> of God Inserted.
24.8 I was brought to see mysel[f] Added.
32.13 under date of Septem[p/b]er 14 Replaced.
38.19 as I have had this evening[.] Added.
38.29 “Your charms may gratify a SENSUAL mind[;] Restored.
43.1 spent most of the day in that duty[,] Restored.
44.8 and find him a “present help.[’/”] Replaced.
47.5 My thoughts were much in eternity[,] Restored.
47.7 Rode home to[ /-]night with Mr. Bellamy Restored.
48.22 In the afternoon preached at Bethlehem[,] Restored.
48.25 rejoice on this account[,] to all eternity Restored.
60.5 _March[.] 19._ Removed.
88.7 with the Rev. Mr. S[a/e]rgeant. Replaced.
88.29 the hearts and consciences of the Indians[.] Restored.
108.34 who commanded them to live by hunting[,] Restored.
118.1 _Dec. 7._[—]“Spent some time in prayer, Added.
125.34 sent out his disciples two and two[·/;] Presumably.
134.20 _Lord’s day, June 23._—[“]Preached Inserted.
137.3 would ma[i]ntain and promote it Inserted.
150.26 were filled with comfort at this season[.] Restored.
151.23 _Guttummau[k/h]alummeh_ Replaced.
152.34 '_Have mercy upon me[\b\b/; ]have_ Restored.
157.26 _August[.] 16._ Removed.
160.10 deep impressions of divine things[.] Restored.
162.33 with real comfort and sweetness[.] Restored.
164.22 _Lord’s day, Sept. 1[.]_— Inserted.
167.2 _Sept. 13._[“]After Inserted.
181.5 _Nov. 4._—[“]Discoursed Inserted.
186.34 and obliged to interpret verbatim[.] Restored.
209.22 _Jan. 1, 1746._—“Spent Inserted.
217.1 _Feb. 1[.]_—“My schoolmaster Inserted.
221.34 _Feb. 21._—[“]Preached Inserted.
222.31 _March[,] 1'._ Removed.
223.7 _Lord’s day, March 2._—[“]Preached Inserted.
227.7 O do let me die,[”/’] &c. Replaced.
227.34 O strive[,] strive Inserted.
236.13 to the commands of the _second table_[’] Removed.
240.28 _April 25[.]_—“Set apart Inserted.
279.34 to my latest moment[.] Restored.
285.9 this day[,] this blessed, glorious season Inserted.
305.7 _Feb. 28._—[“]Was visited Inserted.
306.33 But [‘]having obtained help from him,’ I yet Inserted.
live.
344.28 as I apprehend[,] Added.