How to Spend the Day With God - Richard Baxter

adapted and updated from
RICHARD BAXTER (1615-1691)

by Matthew Vogan

 From Puritan Sermons 

   A holy life is inclined to be made easier when we know the usual sequence and method of our duties - with everything falling into its proper place. Therefore, I shall give some brief directions for spending the day in a holy manner.

Sleep

Measure the time of your sleep appropriately so that you do not waste your precious morning hours sluggishly in your bed. Let the time of your sleep be matched to your health and labour, and not to slothful pleasure.

First Thoughts

Let God have your first awaking thoughts; lift up your hearts to Him reverently and thankfully for the rest enjoyed the night before and cast yourself upon Him for the day which follows. Familiarise yourself so consistently to this that your conscience may check you when common thoughts shall first intrude. Think of the mercy of a night's rest and of how many that have spent that night in Hell; how many in prison; how many in cold, hard lodgings; how many suffering from agonising pains and sickness, weary of their beds and of their lives. Think of how many souls were that night called from their bodies terrifyingly to appear before God and think how quickly days and nights are rolling on! How speedily your last night and day will come! Observe that which is lacking in the preparedness of your soul for such a time and seek it without delay.

Prayer

Let prayer by yourself alone (or with your partner) take place before the collective prayer of the family. If possible let it be first, before any work of the day.

Family Worship

Let family worship be performed consistently and at a time when it is most likely for the family to be free of interruptions.

Ultimate Purpose

Remember your ultimate purpose, and when you set yourself to your day's work or approach any activity in the world, let HOLINESS TO THE LORD be written upon your hearts in all that you do. Do no activity which you cannot entitle God to, and truly say that he set you about it, and do nothing in the world for any other ultimate purpose than to please, glorify and enjoy Him. "Whatever you do, do all to the glory of God." - 1 Corinthians 10:31.

Diligence in Your Calling

Follow the tasks of your calling carefully and diligently. Thus:
(a) You will show that you are not sluggish and servants to your flesh (as those that cannot deny it ease), and you will further the putting to death of all the fleshly lusts and desires that are fed by ease and idleness.
(b) You will keep out idle thoughts from your mind, that swarm in the minds of idle persons.
(c) You will not lose precious time, something that idle persons are daily guilty of.
(d) You will be in a way of obedience to God when the slothful are in constant sins of omission.
(e) You may have more time to spend in holy duties if you follow your occupation diligently. Idle persons have no time for praying and reading because they lose time by loitering at their work.
(f) You may expect God's blessing and comfortable provision for both yourself and your families.
(g) it may also encourage the health of your body which will increase its competence for the service of your soul.

Temptations and Things That Corrupt

Be thoroughly acquainted with your temptations and the things that may corrupt you - and watch against them all day long. You should watch especially the most dangerous of the things that corrupt, and those temptations that either your company or business will unavoidably lay before you. Watch against the master sins of unbelief: hypocrisy, selfishness, pride, flesh pleasing and the excessive love of earthly things. Take care against being drawn into earthly mindedness and excessive cares, or covetous designs for rising in the world, under the pretence of diligence in your calling. If you are to trade or deal with others, be vigilant against selfishness and all that smacks of injustice or uncharitableness. In all your dealings with others, watch against the temptation of empty and idle talking. Watch also against those persons who would tempt you to anger. Maintain that modesty and cleanness of speech that the laws of purity require. If you converse with flatterers, be on your guard against swelling pride. If you converse with those that despise and injure you, strengthen yourself against impatient, revengeful pride. At first these things will be very difficult, while sin has any strength in you, but once you have grasped a continual awareness of the poisonous danger of any one of these sins, your heart will readily and easily avoid them.

Meditation

When alone in your occupations, improve the time in practical and beneficial meditations. Meditate upon the infinite goodness and perfections of God; Christ and redemption; Heaven and how unworthy you are of going there and how you deserve eternal misery in Hell.

The Only Motive

Whatever you are doing, in company or alone, do it all to the glory of God (1 Corinthians 10:31). Otherwise, it is unacceptable to God.

Redeeming The Time

Place a high value upon your time, be more careful of not losing it than you would of losing your money. Do not let worthless recreations, television, idle talk, unprofitable company, or sleep rob you of your precious time. Be more careful to escape that person, action or course of life that would rob you of your time than you would be to escape thieves and robbers. Make sure that you are not merely never idle, but rather that you are using your time in the most profitable way that you can and do not prefer a less profitable way before one of greater profit.

Eating and Drinking

Eat and drink with moderation and thankfulness for health, not for unprofitable pleasure. Never please your appetite in food or drink when it is prone to be detrimental to your health. Remember the sin of Sodom: "Look, this was the iniquity of your sister Sodom: She and her daughter had pride, fullness of food and abundance of idleness" - Ezekiel 16:49. The Apostle Paul wept when he mentioned those "whose end is destruction, whose god is their belly, and whose glory is in their shame -- who set their minds on earthly things, being enemies to the cross of Christ" - Philippians 3:18-19. O then do not live according to the flesh lest you die (Romans 8:13).

Prevailing Sins

If any temptation prevails against you and you fall into any sins in addition to habitual failures, immediately lament it and confess it to God; repent quickly whatever the cost. It will certainly cost you more if you continue in sin and remain unrepentant. Do not make light of your habitual failures, but confess them and daily strive against them, taking care not to aggravate them by unrepentance and contempt.

Relationships

Remember every day the special duties of various relationships: whether as husbands, wives, children, masters, servants, pastors, people, magistrates, subjects. Remember every relationship has its special duty and its advantage for the doing of some good. God requires your faithfulness in this matter as well as in any other duty.

Closing the Day

Before returning to sleep, it is wise and necessary to review the actions and mercies of the day past, so that you may be thankful for all the special mercies and humbled for all your sins. This is necessary in order that you might renew your repentance as well as your resolve for obedience, and in order that you may examine yourself to see whether your soul grew better or worse, whether sin goes down and grace goes up and whether you are better prepared for suffering, death and eternity. May these directions be engraven upon your mind and be made the daily practice of your life. If sincerely adhered to, these will be conducive to the holiness, fruitfulness and quietness of your life and add to you a comfortable and peaceful death.

Is the Pretribulation Rapture Biblical - Brian M. Schwertley

From Defending / Contending

One of the most popular teachings today in Evangelical and Charismatic churches is the doctrine of the pretribulation rapture. The pretribulation rapture teaching is that there are two separate comings of Christ. The first coming is secret and occurs before the future seven year tribulation. At this coming Jesus comes for the saints (i.e., all genuine believers) both living and dead. These saints meet the Lord in the air and then are taken to heaven to escape the horrible judgments that take place during the seven year tribulation. At the end of the great tribulation Jesus returns to the earth with the saints. This coming is not secret but is observed by all. At this coming Christ crushes His opposition, judges mankind and sets up a one thousand year reign of saints upon the earth (the millennium). Some pretribulation advocates speak of two separate comings while others prefer to speak of one coming in two separate stages or phases (phase one is the secret rapture and phase two is the visible coming in judgment). Hal Lindsey likes to refer to the rapture as “the great snatch.” He writes: “The word for ‘caught up’ actually means to ‘snatch up,’ and that’s why I like to call this marvelous coming event ‘The Great Snatch’! It’s usually referred to as the ‘Rapture,’ from the Latin word rapere, which means to ‘take away’ or ‘snatch out.’”1

Although the pretribulation rapture doctrine is very popular and is even considered so crucial to Christianity that it is made a test of a person’s orthodoxy in some denominations, Bible colleges and seminaries, the exegetical and theological arguments used by its advocates are all classic cases of forcing one’s theological presuppositions onto particular texts (eisegesis). Read rest of article HERE

The Perseverance of the Saints - Follow up by John Samson

John 6:34 Then they said to Him, “Lord, always give us this bread.” 35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. 36 “But I said to you that you have seen Me, and yet do not believe. 37 “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. 38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39 “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.”

In this passage of scripture, Jesus presents the big picture perspective regarding salvation. His words are altogether clear and unmistakable, as He portrays the complete sovereignty of God in salvation.

The crowd that was following Jesus “believed” in Him as a miracle worker and as the Messiah. John 6:14 states, “Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” Yet Jesus makes it clear that this crowd did not possess true living faith – a faith that saves.

They instead possessed a temporary “belief” or affection for Christ, but as the rest of the chapter shows, when Jesus finished preaching this latest message, most in the crowd were no longer following Him. John 6:66 says, “As a result of this (“this” meaning Jesus’ own words) many of His disciples withdrew and were not walking with Him anymore.”

This then is the context. Jesus is addressing this unbelieving crowd and seeks to explain to them why it is they do not believe. Lets allow Jesus to tell the redemption story from His perspective, in His own words.

There is such a thing as false faith.

Read rest of post HERE

Doctrines of Grace - Perseverance of the Saints

Perseverance of the Saints

What God begins, he finishes Psa 138:8; Ecc 3:14; Isa 46:4; Jer 32:40; Rom 11:29; Phi 1:6; 2Tim 4:18

Of all whom he has called and brought to Christ, none will be lost John 6:39-40; John 10:27-29; Rom 8:28-31; Rom 8:35-39; Heb 7:25; Heb 10:14

God's preservation of the saints is not irrespective of their continuance in the faith 1Cor 6:9-10; Gal 5:19-21; Eph 5:5; Heb 3:14; Heb 6:4-6; Heb 10:26-27; Heb 12:14; Rev 21:7-8; Rev 22:14-15

However, it is God who sanctifies us and causes us to persevere John 15:16; 1Cor 1:30-31; 1Cor 6:11; 1Cor 12:3; 1Cor 15:10; Gal 3:1-6; Eph 2:10; Phi 2:12-13; 1The 5:23-24; Heb 13:20-21; 1John 2:29; Jud 1:24-25.

Full version can be found HERE at Monergism

The Doctrines of Grace - Irresistible Grace

Irresistible Grace

Faith and Repentance (as well as the new heart which is able to produce them) are themselves gifts of God

1. A new heart Deu 30:6; Eze 11:19; Eze 36:26-27
2. Faith John 3:27, 6:63-65; Phi 1:29; 2Pet 1:1; Act 16:14; Act 18:27; Eph 2:8-10
3. Repentance Act 5:3; Act 11:18; 2Tim 2:25-26; 1Cor 4:7

The Father writes his own word upon (places the fear of himself in, etc.) his people's hearts Jer 31:33; Jer 32:40; Mat 16:15-17; Luk 10:21; John 6:45; 2Cor 4:6 The beginning of salvation is the sovereign impartation of spiritual life into a heart which had been dead, thereby causing it to exercise faith 1John 5:1; Eze 37:3-6, 11-14; John 1:11-13; John 3:3-8; John 5:21; Eph 2:1-5; Jam 1:18; 1Pet 1:3; 1John 2:29 True offers of grace in the outward gospel call may be resisted by men who do not have this new heart Act 17:32-33 In fact, true offers of grace will always be resisted by such men John 10:24-26; John 12:37-40 But there are some whom God causes to come to him Psa 65:4; Psa 110:3; John 6:37-40; Rom 9:15

Full version can be found HERE at Monergism

The Doctrines of Grace - Limited Atonement

Limited Atonement

God purposed to redeem a certain people and not others 1Chr 17:20-21; Mat 22:14; 1Pet 2:8-9 [see “God elects individuals to salvation”/God elects individuals to condemnation”]

1. It is for these in particular that Christ gave his life Isa 53:10-11; Mat 1:21; John 6:35-40; John 10:3-4, 11, 14-15; Act 20:28; Eph 5:25 [we are commanded to love our wives in the same way that Christ loved the church and gave himself for it; therefore, if Christ loved and gave himself for all people in the same way, we are commanded to love all women in the same way that we love our wives]; Heb 2:17; Heb 9:15
2. It is for these in particular that Christ intercedes John 17:1-2; John 17:6-12; John 17:20-21, 24-26; Rom 8:34
3. The people for whom Christ intercedes are the same as the people for whom he offered himself up as a sacrifice Heb 7:24-27; Heb 9:12 [note context, in which entering into the holy place is explicitly for the purpose of intercession], 24-28 [For a fuller understanding of the indissoluble connection between sacrifice and intercession, read Hebrews chapters 7-10]

The atonement of Christ is effective

1. To justify Isa 53:11 [the single effective cause of justification in view here is the bearing of iniquities; all whose iniquities Christ bore must be justified]; Rom 8:34 [the argument here is that the fact of Christ's death, resurrection, and intercession is in itself an incontrovertibly effective reason for non-condemnation; if this verse is true, then no one for whom Christ died and was raised to intercede may be condemned]
2. To redeem and cleanse from sins Eph 5:25-27; Tit 2:14
3. To propitiate the Father 1John 2:2 [“propitiation” means “the turning away or appeasement of wrath”; therefore, by definition, the Father has no more wrath against those whose sins have been propitiated]; 1John 4:10
4. To raise to new life 2Cor 5:14-15 [the argument is a simple “if/then” proposition: “if” Christ died for someone, “then,” with no other conditions, that person died with him and was raised again]; 1Pet 3:18

[See also, “Jesus' death purchased for his people a new heart; – faith; – repentance”. Jesus died in order to establish the New Covenant (Mat. 26:26-29, etc.); the New Covenant promised faith, repentance and knowledge of God (Jer. 31:33-34, Ez. 36:26-27, etc.); therefore, Jesus died in order to provide faith, repentance, and knowledge of God, as the fulfillment of a unilateral promise. This means that his death had a definite purpose which was intended for some and not others. His death effectively purchased faith; not all have faith; and so his death had an effective intent that was limited to certain persons.] Those whom God purposed to redeem include all who believe John 3:16

1. From every nation Rev 5:9
2. From every class Gal 3:28; 1Tim 2:1-6 [the first “all men” is explicitly tied to all classes of men, which gives warrant for understanding the second “all men” in the same way]
3. Therefore, Christ's saving work is commonly spoken of in terms of “all,” “world,” etc. John 1:29; Tit 2:11-14 [in the context of “all men” is the delimiting concept of a peculiar people, zealous of good works]; Heb 2:9-10 [notice that the many sons whom Christ brings to glory gives a contextual delimiter to the term “every”]; 2Pet 3:9 [note that this desire is explicitly limited to “us” (Peter was writing to fellow-believers) in the context]; 1John 2:2 [propitiation means “appeasement of wrath”; either Jesus appeases God's wrath against all, and therefore hell (which is the place where God's wrath resides) is non-existent; or the “whole world” means something different than “every individual who ever lived”. See John 11:51-52, and “The word 'world' is often used in the sense of 'many,' or 'all of a set'”]
4. The word “all” is often used to indicate all of a set, or even many representatives of a set Mat 10:22; 1Cor 6:12; 1Cor 15:22; Mat 2:3; John 4:29; Act 10:39; Act 17:21; Act 21:28; Act 26:4
5. Or, to indicate all “classes” or “nations,” not all individuals Mat 5:11; Act 2:17; Act 10:12
6. The word “world” is often used in the sense of “many,” or “all of a set” Luk 2:1-2; John 6:33; John 12:19; Act 19:27; Rom 1:8

Additional reasons that the atonement of Christ is not for all the sins of all people

1. God punishes people in hell, which would be unjust if their sins were atoned for Mark 9:43-44
2. If one were to say, “their sins are atoned for, but that atonement is not applied because of unbelief,” he fails to realize that unbelief is likewise a sin Heb 3:12 [“The Father imposed His wrath due unto, and the Son underwent punishment for either: 1) All the sins of all men; 2) All the sins of some men; or 3) Some of the sins of all men. In which case it may be said: 1) If the last be true all men have some sins to answer for, and so none are saved; 2) That if the second be true, then Christ, in their stead suffered for all the sins of the elect in the whole world, and this is the truth; 3) But if the first is the case, why are not all men free from the punishment due unto their sins? You answer, Because of unbelief. I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!” – John Owen, The Death of Death in the Death of Christ]
3. God bears eternal wrath against people, which by definition means that his wrath against them has not been propitiated [appeased] 1The 2:16; 2The 1:6-9

Intentions of Christ's death other than atonement

1. To make a public display of demons Col 2:13-15
2. To rule over everyone Rom 14:9
3. To redeem creation Isa 35:1-4; Rom 8:20-23
4. To lay the foundation for a genuine gospel call John 6:39-40; John 7:37-38
5. To provide temporal mercies for the non-elect Mat 5:45; 1Tim 4:10

Full version can be found HERE at Monergism

The Doctrines of Grace - Unconditional Election

Unconditional Election


God is Sovereign Exo 15:18; 1Chr 29:11-12; 2Chr 20:6; Psa 22:28

1. He exercises that sovereignty in actively ordaining everything Deu 32:39; 1Sam 2:6-8; Job 9:12; Job 12:6-10; Psa 33:11; Psa 115:3; Psa 135:6; Isa 14:24; Isa 45:7; Act 15:18; Eph 1:11
   • Including matters of “chance” Pro 16:33; 1Ki 22:20, 34, 37
   • The wicked actions of men Gen 45:5; Gen 50:20; Exo 4:21; Jdg 14:1-4; Psa 76:10; Pro 16:4; Isa 44:28; Amos 3:6; Act 2:22-23; Act 4:27-28
   • The actions of evil spirits 1Sam 16:14-16; 1Ki 22:19-23; 1Chr 21:1/2Sam 24:1
   • The good actions of men John 15:16; Eph 2:10; Phi 2:12-13
   • The actions of good angels Psa 103:20; Psa 104:4
   • The actions of animals Num 22:28; 1Ki 17:4; Psa 29:9; Jer 8:7; Eze 32:4; Dan 6:22
   • The operations of all creation Gen 8:22; Psa 104:5-10; Psa 104:13-14; Psa 104:19-20; Mark 4:39
2. Man is not permitted to question his sovereign acts Job 33:12-13; Isa 29:16; Isa 45:9-10; Mat 20:1-16; Rom 9:19-24

God elects [i.e. chooses, predestines, foreordains]

1. His angels 1Tim 5:21
2. His peculiar people, Israel Exo 6:7; Deu 7:6-8; Deu 10:14-15; Psa 33:12; Isa 43:20-21
3. Individuals to salvation Psa 65:4; Mat 24:24; John 6:37; John 15:16; Act 13:48; Rom 8:28-30; Rom 9:10-24; Rom 11:5-7; Eph 1:3-6; Eph 1:11-12; 1The 1:4; 1The 5:9; 2The 2:13-14
4. Individuals to condemnation Exo 4:21; Rom 9:13; Rom 9:17-18; Rom 9:21-22; 1Pet 2:8

His motivation in election

1. His own good pleasure Eph 1:5; 2Tim 1:9
2. The display of his glory Isa 43:6-7; Rom 9:22-24; 1Cor 1:27-31; Eph 2:4-7; Pro 16:4
3. His special love Deu 7:6-8; 2The 2:13
4. His foreknowledge Rom 8:29; 1Pet 1:2
   • Which means his special love Jer 1:5; Amos 3:2; Mat 7:22-23; 1Cor 8:3; 2Tim 2:19; 1Pet 1:20
   • But not:
   • Any good [nobility, wisdom, power, choice, seeking] he foresees in anyone Deu 7:7; Rom 9:11-13; Rom 9:16; Rom 10:20; 1Cor 1:27-29; 1Cor 4:7; 2Tim 1:9

Full version can be found HERE at Monergism -

The Doctrines of Grace - Total Depravity

Each day - for the next five days - I will list from Monergism a condensed categorized list of Scripture that defends the Doctrines of Grace. The full version can be found HERE.

Total Depravity

Man is constituted a sinner by his relationship with Adam Psa 51:5; Psa 58:3; Rom 5:18-19 He is therefore unable

1. To do anything good Gen 6:5; Job 15:14-16; Psa 130:3; Psa 143:2; Pro 20:9; Ecc 7:20; Isa 64:6; Jer 13:23; John 3:19; Rom 3:9-12; Jam 3:8; 1John 1:8
2. To believe in God (or come to him) John 6:44; John 6:65; John 8:43-45; John 10:26; John 12:37-41
3. To understand the truth John 14:17; 1Cor 2:14
4. To seek God Rom 3:10-11

He is dead in sins Gen 2:16-17; John 3:5-7; Eph 2:1-3; Col 2:13

He is blinded and corrupt in his heart Gen 6:5; Gen 8:21; Ecc 9:3; Jer 17:9; Mark 7:21-23; John 3:19-21; Rom 8:7-8; Eph 4:17-19; Eph 5:8

He is captive to sin and Satan John 8:34; John 8:44; Rom 6:20; 2Tim 2:25-26; Tit 3:3; 1John 5:19

He performs actions freely according to his nature, but his nature is wholly evil Job 14:4; Mat 7:16-18; Mat 12:33; Mark 7:21-23; Jam 1:13-14

Quote of the Day - Augustus Toplady

One great contest, between the religion of Arminianism, and the religion of Christ, is, who shall stand entitled to the praise and glory of a sinner’s salvation? Conversion decides this point at once; for I think that, without any imputation of uncharitableness, I may venture to say, that every truly awakened person, at least when he is under the shine of God’s countenance upon his soul, will fall down upon his knees, with this hymn of praise ascending from his heart, Not unto me, O Lord, not unto me, but to thy name, give the glory: I am saved not for my righteousness, but for thy mercy and thy truth’s sake. - AUGUSTUS TOPLADY

Semi-Pelagianism, Arminianism or Grace Alone - By John Hendryx

From Reformation Theology

In semi-pelagianism man's will precedes God's grace. In Arminianism God's grace precedes man's will (but still ascribes faith and repentance to each man's personal wisdom, not to Christ ALONE). But in Divine monergism (grace alone) God mercifully gives man a new heart (Ezek. 36:26), renewing his will and affections, which makes his choice certain and effectual (Jn. 6:37).

It should be noted that Arminians are adamant that they teach salvation by "grace alone" and would take offense if someone were to say otherwise. While I acknowledge that this is what they universally declare, but we are countering this assertion by saying that their theology is not consistent with this declaration.

What most Arminians really mean by "grace alone is "faith alone" which is a related concept, but not the same. The problem here is that they rightly affirm the biblical doctrine of salvation "through FAITH alone", but they do not differentiate this concept enough from the biblical doctrine of "GRACE alone", at least in any historical way the Bible or the Reformation speak of this issue.

The phrase "grace alone" has always historically signified that Jesus or His grace is not merely necessary for our salvation, but sufficient to save us to the uttermost. Jesus provides everything we need for salvation, including a new heart to believe. In Arminian prevenient grace, on the other hand, Jesus provides no such thing, even by their own reckoning. It claims to lift the natural man out of his depravity, but that man remains unregenerate (has no new heart).

In other words it places man (against his will) in some kind of semi-regenerate state, (which the Bible, of course, never speaks of). And then makes the sinner himself the ultimate determining factor in his salvation, which means he ascribes his repenting and believing to his own wisdom or humility and not to Christ alone. Consider, If two persons receive prevenient grace, and one person believes while the other rejects Christ, what makes them to differ that one had faith and not the other? Why did one believe and not the other? It was not grace since they both had grace, so obviously something other than grace made them to differ? Jesus declares another way.

 He said, "...all that the Father gives to me will come to me" (John 6:37). In other words He ensures that all persons the Father has given to Christ will believe the gospel. Jesus is declaring, in no uncertain terms, that salvation from beginning to end, as the author and finisher, is of the LORD alone, not a cooperation between man and God (Rom 9:15, 16, John 1:13)

Jonathan Edwards’ 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