I’m not a fan of resolutions, but this year I want to share the resolutions of Jonathan Edwards. Forget losing weight, try these new year’s resolutions.
The Resolutions of Jonathan Edwards (1722-1723)
Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake.
Remember to read over these Resolutions once a week.
1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad’s of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.
2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.
3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.
4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.
5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.
6. Resolved, to live with all my might, while I do live.
7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.
8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.
9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.
10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.
11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don’t hinder.
12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.
13. Resolved, to be endeavoring to find out fit objects of charity and liberality.
14. Resolved, never to do anything out of revenge.
15. Resolved, never to suffer the least motions of anger to irrational beings.
16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.
17. Resolved, that I will live so as I shall wish I had done when I come to die.
18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.
19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.
20. Resolved, to maintain the strictest temperance in eating and drinking.
21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.
22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power; might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.
23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God’s glory, to repute it as a breach of the 4th Resolution.
24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.
25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.
26. Resolved, to cast away such things, as I find do abate my assurance.
27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.
28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.
29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.
30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.
31. Resolved, never to say anything at all against anybody, but when it is
perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.
32. Resolved, to be strictly and firmly faithful to my trust, that that in Prov. 20:6, “A faithful man who can find?” may not be partly fulfilled in me.
33. Resolved, always to do what I can towards making, maintaining, establishing and preserving peace, when it can be without over-balancing detriment in other respects. Dec.26, 1722.
34. Resolved, in narration’s never to speak anything but the pure and simple verity.
35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.
36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722.
37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec.22 and 26, 1722.
38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord’s day. Sabbath evening, Dec. 23, 1722.
39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no; except I as much question the lawfulness of the omission.
40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.
41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723.
42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.
43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s, agreeable to what is to be found in Saturday, January 12. Jan.12, 1723.
44- Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan.12, 1723.
45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan.12 and 13.1723.
46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eve: and to be especially careful of it, with respect to any of our family.
47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. Sabbath morning. May 5,1723.
48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.
49. Resolved, that this never shall be, if I can help it.
50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.
51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.
52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.
53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.
54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723.
55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. July 8, 1723.
56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.
57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13 1723.
58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May27, and July 13, 1723.
59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July ii, and July 13.
60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4, and 13, 1723.
61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723.
62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully as unto the Lord, and not to man; “knowing that whatever good thing any man doth, the same shall he receive of the Lord.” June 25 and July 13, 1723.
63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan.14′ and July ’3′ 1723.
64. Resolved, when I find those “groanings which cannot be uttered” (Rom. 8:26), of which the Apostle speaks, and those “breakings of soul for the longing it hath,” of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be wear’, of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723.
65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton’s 27th Sermon on Psalm 119. July 26, and Aug.10 1723.
66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.
67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.
68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.
69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.
70. Let there be something of benevolence, in all that I speak.
Aug. 17, 1723
![jenkythinks:
Martin Luther nailed his 95 Theses on the door of The Castle Church in Wittenburg, Germany in 1517 and was the primary catalyst for the protestant reformation.
When our Lord and Master, Jesus Christ, said “Repent”, He called for the entire life of believers to be one of repentance.
The word cannot be properly understood as referring to the sacrament of penance, i.e. confession and satisfaction, as administered by the clergy.
Yet its meaning is not restricted to repentance in one’s heart; for such repentance is null unless it produces outward signs in various mortifications of the flesh.
As long as hatred of self abides (i.e. true inward repentance) the penalty of sin abides, viz., until we enter the kingdom of heaven.
The pope has neither the will nor the power to remit any penalties beyond those imposed either at his own discretion or by canon law.
The pope himself cannot remit guilt, but only declare and confirm that it has been remitted by God; or, at most, he can remit it in cases reserved to his discretion. Except for these cases, the guilt remains untouched.
God never remits guilt to anyone without, at the same time, making him humbly submissive to the priest, His representative.
The penitential canons apply only to men who are still alive, and, according to the canons themselves, none applies to the dead.
Accordingly, the Holy Spirit, acting in the person of the pope, manifests grace to us, by the fact that the papal regulations always cease to apply at death, or in any hard case.
It is a wrongful act, due to ignorance, when priests retain the canonical penalties on the dead in purgatory.
When canonical penalties were changed and made to apply to purgatory, surely it would seem that tares were sown while the bishops were asleep.
In former days, the canonical penalties were imposed, not after, but before absolution was pronounced; and were intended to be tests of true contrition.
Death puts an end to all the claims of the Church; even the dying are already dead to the canon laws, and are no longer bound by them.
Defective piety or love in a dying person is necessarily accompanied by great fear, which is greatest where the piety or love is least.
This fear or horror is sufficient in itself, whatever else might be said, to constitute the pain of purgatory, since it approaches very closely to the horror of despair.
There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.
Of a truth, the pains of souls in purgatory ought to be abated, and charity ought to be proportionately increased.
Moreover, it does not seem proved, on any grounds of reason or Scripture, that these souls are outside the state of merit, or unable to grow in grace.
Nor does it seem proved to be always the case that they are certain and assured of salvation, even if we are very certain ourselves.
Therefore the pope, in speaking of the plenary remission of all penalties, does not mean “all” in the strict sense, but only those imposed by himself.
Hence those who preach indulgences are in error when they say that a man is absolved and saved from every penalty by the pope’s indulgences.
Indeed, he cannot remit to souls in purgatory any penalty which canon law declares should be suffered in the present life.
If plenary remission could be granted to anyone at all, it would be only in the cases of the most perfect, i.e. to very few.
It must therefore be the case that the major part of the people are deceived by that indiscriminate and high-sounding promise of relief from penalty.
The same power as the pope exercises in general over purgatory is exercised in particular by every single bishop in his bishopric and priest in his parish.
The pope does excellently when he grants remission to the souls in purgatory on account of intercessions made on their behalf, and not by the power of the keys (which he cannot exercise for them).
There is no divine authority for preaching that the soul flies out of the purgatory immediately the money clinks in the bottom of the chest.
It is certainly possible that when the money clinks in the bottom of the chest avarice and greed increase; but when the church offers intercession, all depends in the will of God.
Who knows whether all souls in purgatory wish to be redeemed in view of what is said of St. Severinus and St. Pascal? (Note: Paschal I, pope 817-24. The legend is that he and Severinus were willing to endure the pains of purgatory for the benefit of the faithful).
No one is sure of the reality of his own contrition, much less of receiving plenary forgiveness.
One who bona fide buys indulgence is a rare as a bona fide penitent man, i.e. very rare indeed.
All those who believe themselves certain of their own salvation by means of letters of indulgence, will be eternally damned, together with their teachers.
We should be most carefully on our guard against those who say that the papal indulgences are an inestimable divine gift, and that a man is reconciled to God by them.
For the grace conveyed by these indulgences relates simply to the penalties of the sacramental “satisfactions” decreed merely by man.
It is not in accordance with Christian doctrines to preach and teach that those who buy off souls, or purchase confessional licenses, have no need to repent of their own sins.
Any Christian whatsoever, who is truly repentant, enjoys plenary remission from penalty and guilt, and this is given him without letters of indulgence.
Any true Christian whatsoever, living or dead, participates in all the benefits of Christ and the Church; and this participation is granted to him by God without letters of indulgence.
Yet the pope’s remission and dispensation are in no way to be despised, for, as already said, they proclaim the divine remission.
It is very difficult, even for the most learned theologians, to extol to the people the great bounty contained in the indulgences, while, at the same time, praising contrition as a virtue.
A truly contrite sinner seeks out, and loves to pay, the penalties of his sins; whereas the very multitude of indulgences dulls men’s consciences, and tends to make them hate the penalties.
Papal indulgences should only be preached with caution, lest people gain a wrong understanding, and think that they are preferable to other good works: those of love.
Christians should be taught that the pope does not at all intend that the purchase of indulgences should be understood as at all comparable with the works of mercy.
Christians should be taught that one who gives to the poor, or lends to the needy, does a better action than if he purchases indulgences.
Because, by works of love, love grows and a man becomes a better man; whereas, by indulgences, he does not become a better man, but only escapes certain penalties.
Christians should be taught that he who sees a needy person, but passes him by although he gives money for indulgences, gains no benefit from the pope’s pardon, but only incurs the wrath of God.
Christians should be taught that, unless they have more than they need, they are bound to retain what is only necessary for the upkeep of their home, and should in no way squander it on indulgences.
Christians should be taught that they purchase indulgences voluntarily, and are not under obligation to do so.
Christians should be taught that, in granting indulgences, the pope has more need, and more desire, for devout prayer on his own behalf than for ready money.
Christians should be taught that the pope’s indulgences are useful only if one does not rely on them, but most harmful if one loses the fear of God through them.
Christians should be taught that, if the pope knew the exactions of the indulgence-preachers, he would rather the church of St. Peter were reduced to ashes than be built with the skin, flesh, and bones of the sheep.
Christians should be taught that the pope would be willing, as he ought if necessity should arise, to sell the church of St. Peter, and give, too, his own money to many of those from whom the pardon-merchants conjure money.
It is vain to rely on salvation by letters of indulgence, even if the commissary, or indeed the pope himself, were to pledge his own soul for their validity.
Those are enemies of Christ and the pope who forbid the word of God to be preached at all in some churches, in order that indulgences may be preached in others.
The word of God suffers injury if, in the same sermon, an equal or longer time is devoted to indulgences than to that word.
The pope cannot help taking the view that if indulgences (very small matters) are celebrated by one bell, one pageant, or one ceremony, the gospel (a very great matter) should be preached to the accompaniment of a hundred bells, a hundred processions, a hundred ceremonies.
The treasures of the church, out of which the pope dispenses indulgences, are not sufficiently spoken of or known among the people of Christ.
That these treasures are not temporal are clear from the fact that many of the merchants do not grant them freely, but only collect them.
Nor are they the merits of Christ and the saints, because, even apart from the pope, these merits are always working grace in the inner man, and working the cross, death, and hell in the outer man.
St. Laurence said that the poor were the treasures of the church, but he used the term in accordance with the custom of his own time.
We do not speak rashly in saying that the treasures of the church are the keys of the church, and are bestowed by the merits of Christ.
For it is clear that the power of the pope suffices, by itself, for the remission of penalties and reserved cases.
The true treasure of the church is the Holy gospel of the glory and the grace of God.
It is right to regard this treasure as most odious, for it makes the first to be the last.
On the other hand, the treasure of indulgences is most acceptable, for it makes the last to be the first.
Therefore the treasures of the gospel are nets which, in former times, they used to fish for men of wealth.
The treasures of the indulgences are the nets which to-day they use to fish for the wealth of men.
The indulgences, which the merchants extol as the greatest of favours, are seen to be, in fact, a favourite means for money-getting.
Nevertheless, they are not to be compared with the grace of God and the compassion shown in the Cross.
Bishops and curates, in duty bound, must receive the commissaries of the papal indulgences with all reverence.
But they are under a much greater obligation to watch closely and attend carefully lest these men preach their own fancies instead of what the pope commissioned.
Let him be anathema and accursed who denies the apostolic character of the indulgences.
On the other hand, let him be blessed who is on his guard against the wantonness and license of the pardon-merchant’s words.
In the same way, the pope rightly excommunicates those who make any plans to the detriment of the trade in indulgences.
It is much more in keeping with his views to excommunicate those who use the pretext of indulgences to plot anything to the detriment of holy love and truth.
It is foolish to think that papal indulgences have so much power that they can absolve a man even if he has done the impossible and violated the mother of God.
We assert the contrary, and say that the pope’s pardons are not able to remove the least venial of sins as far as their guilt is concerned.
When it is said that not even St. Peter, if he were now pope, could grant a greater grace, it is blasphemy against St. Peter and the pope.
We assert the contrary, and say that he, and any pope whatever, possesses greater graces, viz., the gospel, spiritual powers, gifts of healing, etc., as is declared in I Corinthians 12 [:28].
It is blasphemy to say that the insignia of the cross with the papal arms are of equal value to the cross on which Christ died.
The bishops, curates, and theologians, who permit assertions of that kind to be made to the people without let or hindrance, will have to answer for it.
This unbridled preaching of indulgences makes it difficult for learned men to guard the respect due to the pope against false accusations, or at least from the keen criticisms of the laity.
They ask, e.g.: Why does not the pope liberate everyone from purgatory for the sake of love (a most holy thing) and because of the supreme necessity of their souls? This would be morally the best of all reasons. Meanwhile he redeems innumerable souls for money, a most perishable thing, with which to build St. Peter’s church, a very minor purpose.
Again: Why should funeral and anniversary masses for the dead continue to be said? And why does not the pope repay, or permit to be repaid, the benefactions instituted for these purposes, since it is wrong to pray for those souls who are now redeemed?
Again: Surely this is a new sort of compassion, on the part of God and the pope, when an impious man, an enemy of God, is allowed to pay money to redeem a devout soul, a friend of God; while yet that devout and beloved soul is not allowed to be redeemed without payment, for love’s sake, and just because of its need of redemption.
Again: Why are the penitential canon laws, which in fact, if not in practice, have long been obsolete and dead in themselves,—why are they, to-day, still used in imposing fines in money, through the granting of indulgences, as if all the penitential canons were fully operative?
Again: since the pope’s income to-day is larger than that of the wealthiest of wealthy men, why does he not build this one church of St. Peter with his own money, rather than with the money of indigent believers?
Again: What does the pope remit or dispense to people who, by their perfect repentance, have a right to plenary remission or dispensation?
Again: Surely a greater good could be done to the church if the pope were to bestow these remissions and dispensations, not once, as now, but a hundred times a day, for the benefit of any believer whatever.
What the pope seeks by indulgences is not money, but rather the salvation of souls; why then does he suspend the letters and indulgences formerly conceded, and still as efficacious as ever?
These questions are serious matters of conscience to the laity. To suppress them by force alone, and not to refute them by giving reasons, is to expose the church and the pope to the ridicule of their enemies, and to make Christian people unhappy.
If therefore, indulgences were preached in accordance with the spirit and mind of the pope, all these difficulties would be easily overcome, and indeed, cease to exist.
Away, then, with those prophets who say to Christ’s people, “Peace, peace,” where in there is no peace.
Hail, hail to all those prophets who say to Christ’s people, “The cross, the cross,” where there is no cross.
Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells.
And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.](http://24.media.tumblr.com/tumblr_lkcr10TmmX1qc58mao1_500.jpg)
