Themelios 50, 3 (December 2025)

I’m late to this, but the most-recent Themelios is online here (and available here as a single pdf), containing the below articles.

Editorial

Brian J. Tabb

Preparing Well: Encouragements for Aspiring Pastors

In every generation and in every place, there is a need to identify, equip, and encourage new leaders for Christ’s church. Where are these future pastors and teachers now? What sort of preparation and encouragement do they require to move from aspiration to faithful action? This column reflects on the need for leadership development in the church and offers encouragement for aspiring ministers.

Strange Times

Daniel Strange

The Three R’s

Andrew T. Walker & Kristen Waggoner

The Unchained Word: A Public Theology of Free Speech

This essay develops a distinctly Christian theology of free speech in response to mounting threats of censorship across Western societies. We argue that freedom of speech is not merely a political concession of liberal democracies but arises from humanity’s nature as rational agents made in the image of God, created to be seekers and speakers of truth. Speech is both a constitutive feature of human selfhood and an instrumental good through which individuals and communities pursue moral goods and the common good. After examining the biblical purposes of speech, the limits of civil government’s authority, and the moral logic of human rights, we contend that a Christian account of free speech requires a dual affirmation: positively, that individuals have a duty to speak truthfully; and negatively, that governments bear a heavy burden of proof before restricting expression. Free speech thus serves as a shield against government overreach, a safeguard of human fallibility, and a vital condition for truth-seeking in a pluralistic world. While not absolute, free speech must enjoy a presumption of liberty if societies are to order themselves toward truth and resist the perennial temptation of tyranny.

John Goldingay

Leviticus 8–10 as Narrative

Leviticus 8–10 is the one substantial narrative in Leviticus. The paper considers six contemporary approaches to the interpretation of narrative – setting, point of view, plot, theme, characters, and language – in order to see how they illumine the interpretation of these chapters. It thus further aims to see how their application to these chapters might suggest that these contemporary methods may be useful in biblical interpretation, not least in connection with narratives that might not seem to engage modern Western readers.

Jared August & Jonathan Lough

Achan and Annihilation? Hyperbolic Language and the Justice of Yahweh in Joshua 7

The conquest language of Joshua is often taken as hyperbolic, particularly in chapters 6–10. This essay attempts to apply a hyperbolic reading to Joshua 7 and the Achan account, proposing that such a reading deals best with the larger context as well as the textual details. This interpretation suggests that by making himself an enemy of Yahweh, Achan suffered the same fate as the pagan Canaanite nations: Achan, as the enemy combatant, was executed, his livestock killed, his possessions destroyed, and his family dispossessed from their inheritance in the land.

Joanne J. Jung & Eric B. Oldenburg

The Right-Side-Up Kingdom: A Lexical, Contextual, and Theological Study of Acts 17:6 and Its Implications

The kingdom of God is sometimes referred to as an upside-down kingdom. This descriptor originates from translating ἀναστατόω in Acts 17:6 as, “to turn the world upside down.” A lexical study will show that such a translation is misguided. A contextual study will show that using the phrase “upside down” to describe the kingdom is similarly problematic. Finally, a theological case will be made for prioritizing “right-side-up” over “upside-down” language for the kingdom of God. When God empowers success in our efforts to reconcile, redeem, and transform that which is upside-down, the kingdom of God is actualized in the world, and “right-side-up” is more appropriate in describing such realities.

Jonathan D. Worthington

The Pastors and Teachers in Ephesians 4:11

Paul’s reference to “the pastors and teachers” in Ephesians 4:11 is regularly discussed and often misunderstood. In conversation with some key voices in the debate, I argue this double-sided thesis: (1) Paul’s grammar portrays pastors and teachers as two recognizably distinct groups – i.e., in general, pastors are not teachers and teachers are not pastors – and (2) they nevertheless must serve the saints in closer connection together than the other groups of leaders mentioned. On this sound foundation, I offer constructive possibilities with reference to the connected Greco-Roman systems of home and education for who within Pauline circles the pastors likely were, who the teachers likely were, and how they were likely meant to work together.

Adam Ch’ng

Transposing Genre: Reading Hebrews 12:4–13 as Proverbial Wisdom

By citing Proverbs 3:11–12 (LXX) in Hebrews 12:5–6, the author of Hebrews transposes the wisdom genre of the proverb into his broader exposition (12:4–13). This article integrates and applies the theories of John Frow and Tremper Longman III, and argues that the strong literary connections between the proverb and Hebrews 12:4–13 indicate the incorporation of the wisdom genre. Accordingly, Hebrews 12:4–13 should be read as proverbial wisdom, and its characterisation of human suffering as divine discipline should be understood not as a universal theodicy but as a circumstantial truth.

Bradley Gray

From Logizomai to Luther: The Great Exchange and the Development of the Imputed Righteousness

Martin Luther’s theology of imputation, which is often understood through the paradigm of “the great exchange,” is a formative albeit misunderstood tenet of Reformation doctrine. Even though Luther never explicitly deployed the phrase, nevertheless, the gospel is conveyed in the language of a two-way transaction, wherein Christ’s righteousness is imputed to sinners as their sins are imputed to him. The pastoral necessity to preach the good news of imputation is best understood against the backdrop of historical and contemporary challenges to the doctrine itself. Imputation, therefore, remains vital not only for doctrinal clarity but for the believer’s assurance of salvation.

Cameron Schweitzer

Does Edwards’s Exegetical Typology “Always and Only Point to Spiritual Things Related to Christ?” A Response to Drew Hunter from the Evidence of the Blank Bible

This essay responds to Drew Hunter’s 2019 article, “Hebrews and the Typology of Jonathan Edwards,” challenging his thesis that Jonathan Edwards’s exegetical typology “always and only points to spiritual things related to Christ.” Through an analysis of Edwards’s Blank Bible, the essay identifies 143 notations where Edwards employs typology to uncover antitypes that are not strictly Christological. The evidence presented suggests that Edwards’s exegetical typology is broader and more complex than the Christological framework in which Hunter situated it. This article argues that, instead, Edwards’s exegetical reflections in the Blank Bible highlight that typology was, for him, a spiritual, historical, teleological, and eschatological hermeneutic for interpreting God’s work in redemptive history.

Adrian P. Rosen

The Christocentric and Christotelic Nature of Johannine Pneumatology

Several years ago, a highly regarded Pentecostal ecumenist suggested that the Paraclete’s work in the “world” supports a more inclusive soteriology. This article responds to this proposed theological trajectory within Johannine pneumatology, seeking to contribute to broader conversations regarding christological exclusivism and pneumatological inclusivism. An exegetical survey of the Spirit’s work in John’s Gospel – including the Spirit’s activity in Jesus’s earthly ministry, within the believer, and in the world – demonstrates that Johannine pneumatology remains decidedly christocentric and christotelic from start to finish. When one gives careful attention to the text, it becomes clear that John’s view of the Spirit’s work is decidedly and firmly anchored in his christological particularism.

Brian A. DeVries

Missio Trinitatis: Theological Reflections on the Origin, Plan, and Purpose of God’s Mission

Trinitarian theology provides the basis for understanding missio Dei. The divine sendings of the Son and the Spirit explain the origin of God’s mission, while the divine council with the pactum salutis helps us comprehend the whole plan of God’s redemptive mission. God’s external work of mission, accomplished and applied across the history of redemption, highlights the eternal purpose of God’s mission and helps us align our participation in it. Using this time-tested Trinitarian language helps us avoid divergent definitions of this important concept, while clarifying ambiguities and guarding against common misuses. It also helps us better understand the church’s evangelistic witness in relation to the Triune God and his mission.

Nicholas J. Weyrens

Toward a Christian-Household Philosophy of Technology

Internet-connected digital technologies are having deleterious effects on children. In a world shaped by the digital, Christian parents have a moral duty to have an intentional philosophy of technology – a set of principles and practices – that will help their children flourish in Christ. In this essay, I propose four principles for a Christian-Household Philosophy of Technology to help parents understand how and why technologies shape children. By establishing the idea that we are what we attend to, I will connect the deformative effects of internet-based digital technologies with the spiritual deforming language of idols in Scripture. This highlights the importance for parents to protect their children’s attention and cultivate their children’s ability to attend, most notably to God, by integrating proposed practices into their own contextualized Christian-Household Philosophy of Technology.

Jon Horne

The Scandal of Marriage: Towards a Theology of Sexual Differentiation

This essay argues that monogamous sexually-differentiated marriage (MSDM) is uniquely revealed through Christ’s relationship with the church in Ephesians 5:30–32. Through a trinitarian reading, marriage is understood as the Father’s initiative, sexually differentiated because it follows the form of Christ (groom) and church (bride), and perfected by the Spirit. The bride-groom metaphor is not merely illustrative but constitutive of marriage’s form. Therefore, because Jesus is biologically male, marriage cannot be relativized to accommodate same-sex unions. This makes marriage a scandal not unlike that of Christ’s particularity (1 Cor 1:23), which resists absorption into non-Christian notions of the divine.

Book Reviews

Foundations 84 (July 2023)

Issue 84 of Foundations: An International Journal of Evangelical Theology, published by Affinity, is now available (here in its entirety as a pdf), which includes the below essays.

Donald John MacLean

Editorial

Peter Sanlon

Glories That Form and Deform Identity: The Roads Ahead

This paper seeks to analyse what has become the main presenting issue of the day for western culture, that of identity. This question penetrates a good deal deeper than the vexed matters of gender, sexuality and ethnicity; essentially it comes down to a clear and binary choice: whom do we love, worship and glorify – self or God? The quest for self-realisation and self-fulfilment may take many forms, from pornography to conspiracy theories to a culture of ‘victimhood’, but each of these are diverse expressions of the same fundamental motivation – to worship and serve the creature rather than the Creator, who is blessed forever – Amen! (Rom 1:25). Against all this, the next generation is summoned to walk ‘The Road Less Travelled’, where we gather under the cross of Jesus Christ.

Robin Gray

Divine Light and Holy Love: Genuine Conversions in the Works of Jonathan Edwards

This paper opens up the key question of genuine conversion by delving deep into the mind of Jonathan Edwards (1703–58) on the subject, and in particular, his Religious Affections, which were the mature fruit of Edwards’ deep reflection, years after many striking and ‘surprising’ events in his own ministry. Few minds have thought as hard and as deeply as Edwards about the subject of conversion, but fewer by far have written about the subject as incisively as he did. Whilst many other scholars and pastors have very helpfully brought Edwards’ thinking to the attention of the contemporary church, this paper, as it succinctly summarises Edwards’ main observations, will undoubtedly prove to be a precious additional resource in the hands of twenty-first-century pastors, not only in evaluating professed conversions in their own churches but in keeping a close watch on their own souls (1 Tim 4:16).

Phil Heaps

Sanctification and Consistent Godly Living

This paper will lead us to the Sermon on the Mount and to the Beatitudes in particular (Matt 5:3-12) demonstrating that this ‘Jesus Seminar’ is unparalleled as ‘a discipleship course for the 2020s’. Here is material which is intensely practical and yet is addressed directly to the human heart; here is a masterclass for the formation of Christian character but one which is to be worked out in the corporate context of the church. The Lord Jesus Christ – and the Beatitudes are, supremely, a delineation of Christ’s own spiritual character – calls his people to a radical obedience which is motivated by humility, ‘poverty of spirit’ (Matt 5:3) but which is the only path to the growth for which God looks, growth in holiness.

Mark Thomas

Pastoring the Twenty-First Century Church

This paper begins with the tremendous, transcendental reality that God himself is the Pastor of his people (Ps 23:1, 80:1), and then fleshes out in detail how the pastoral office of the undershepherd is described in Scripture. Throughout, the calling of the pastor is described and illustrated with many examples in the Reformation and Puritan tradition – not least from the ‘three Bs’ of Bucer, Baxter and Bridges. The climactic feature of this paper is its recognition and analysis of contemporary culture and how it impinges on young people attached to churches. Whilst there are timeless issues and considerations that every pastor and church must face, there are some that are peculiar to today, and pastors are urged to face up to these – they include anxiety, exhaustion, ‘influences’ and, as in Paper 1, the whole question of ‘identity’.

Patrick Fung

Faithfulness Amidst Trials and Persecution

This paper begins with an in-depth treatment of the narrative of persecution in Luke-Acts, showing how it was first directed against Jesus and then against his disciples. The key consideration is not simply that persecution happened, but that the early church needed to know how to respond to it. The next section of the paper we describe in detail the Boxer Uprising in China in 1900 and in particular the response of the church, exemplified in the approach of Dixon Edward Hoste (1861–1946), Hudson Taylor’s successor as leader of the China Inland Mission. Hoste’s approach was humble, gracious, visionary and deeply instructive for the church today. We conclude with a survey of the state of anti-Christian persecution in the world today, both ‘east’ and ‘west’, and calls us to prayerful, patient, self-denying witness.

Sarah Allen

Review Article: Complementarianism

Book Review

Themelios 44, 2 (August 2019)

The latest Themelios is online here (and available here as a single pdf), containing the below articles.

Editorial

Brian J. Tabb

Fulfill Your Ministry

Strange Times

Daniel Strange

Never Say ‘the Phones Are Quiet’

Jason DeRouchie

The Mystery Revealed: A Biblical case for Christ-Centered Old Testament Interpretation

This study provides a biblical-theological foundation for a Christ-centered hermeneutic. It overviews both Old and New Testament texts that identify how the primary audience that would receive blessing and not condemnation from OT instruction would be Christians enjoying the benefits of Christ’s eschatological, redemptive work. Jesus himself provides both the light for enabling us to see and savor what is in the OT and the necessary lens that influences and guides our reading by filling out the meaning – at times by supplying unknown interpretation and other times by clarifying, expanding, and deepening the human authors’ implications. For us to grasp the full meaning of the OT’s history, laws, poems, and prophecies, we must read them through the light and lens of Christ.

Peter R. Schemm Jr. and Andreas J. Köstenberger

The Gospel as Interpretive Key to 1 Corinthians 10:31-11:16: On Christian Worship, Head Coverings, and the Trinity

God’s good design for man and woman is to be practiced in all of life, especially in the worship of the church. Apparently, the behavior of some women in the Corinthian church was dishonoring both to God and their husbands. Whatever the exact nature of the problem, it had now become a gospel matter in public worship. Therefore, Paul seeks to apply the gospel – especially the idea of giving glory and honor to God, as Christ did – directly to the issue at hand. The purpose of the article is to show how the gospel itself is the interpretive key to this particular section of Paul’s first letter to the Corinthians (10:31–11:16).

Mark L. Strauss

A Review of the Christian Standard Bible

The Christian Standard Bible (CSB) is a 2017 revision and replacement of the Holman Christian Standard Bible (HCSB), first published in 2004. The Translation Oversight Committee was co-chaired by Thomas Schreiner and David Allen. The CSB follows the same basic translation philosophy as the HCSB, a mediating approach between formal and functional equivalence, similar to versions like the NIV, the NET Bible and the CEB. The CSB removes a number of the HCSB’s idiosyncracies, such as the use of “Yahweh” for the tetragrammaton (YHWH). Most significantly, the CSB departs from its predecessor by positively embracing “gender-accurate” language, for example, by translating the Greek ἀδελφοί as “brothers and sisters” when the referent includes both men and women. In general, the CSB is a significant improvement over the HCSB in terms to both accuracy and style.

Coleman M. Ford

“Striving for Glory with God”: Humility as the Good Life in Basil of Caesarea’s Homily 20

Basil of Caesarea (c. AD 330–379) presents humility as the essence of the good life in his Homily 20. Humility was the chief virtue based on Christ’s own humility. Thus, true happiness was only possible through a life of humility. In this essay, I first assess the biblical and theological rationale for humility according to Basil in contrast with prior Greek and Roman notions of humility. Next, I analyze how Basil depicts humility in terms of “glory” in his Homily 20. The bestowal of glory is a gift of God and can only be achieved through a life of humble imitation of Christ. This notion gives Basil’s hearers the proper perspective to understand how the good life is lived in Christian perspective. I conclude with some practical implications for understanding Basil’s conception of humility as the good life.

C.J. Moore

Can We Hasten the Parousia?An Examination of Matt 24:14 and Its Implications for Missional Practice

Among the many possible motivations for mission participation, the eschatological motivation for missions has recently grown in prevalence. Many missionaries speak of their work as “hastening” or “causing” the Parousia. Because of a desire to see Christ come back “sooner,” the eschatological motivation has often led to missional malpractice, due to a lack of nuance and humility in biblical exegesis. Particularly, the eschatological motivation frequently leads to pragmatic practices that should be avoided, practices that hurt rather than help the Church’s mission. In this article, I examine Matt 24:14, the verse used most often in defense of the eschatological motivation for missions. Along the way, I offer my modified view, one that frees the missionary to simply proclaim the gospel of Christ with a proper recognition of God’s sovereignty over both salvation and the Parousia; and still – in some mysterious way – we can be sure that our gospel proclamation indeed plays some role in the second coming of Christ.

Jackson Wu

The Doctrine of Scripture and Biblical Contextualization: Inspiration, Authority, Inerrancy, and the Canon

This essay explores the relationship between contextualization and an evangelical doctrine of the Bible, with a special emphasis on biblical inspiration, biblical authority, biblical inerrancy, and the biblical canon. Readers will see how the doctrine of Scripture leads to a biblical view of contextualization. How might a robust doctrine of Scripture practically improve our approach to contextualization, both in principle and practice? This article not only affirms the importance of contextualization; it also identifies biblical boundaries for contextualization. In the process, readers consider specific ways to apply one’s doctrine of the Bible.

Zachary Breitenbach

The Insights and Shortcomings of Kantian Ethics: Signposts Signaling the Truthfulness of Christian Ethics 

Immanuel Kant proposed what he considered to be the one true ethical system – a system rooted in pure reason, without recourse to grounding morality in God, that sought to explain universal moral truth. This article argues that Kant’s ethical system, despite grounding morality purely in reason and in light of its own philosophical failures, contains significant insights that serve to illuminate the philosophical attractiveness of key biblical ethical principles. The article highlights three insightful objectives of Kant’s ethical view and compares them to three crucial ethical principles that are taught in the Bible. It then contends that Kant’s view of ethics fails to accomplish his desired objectives and makes the case that a biblical understanding of ethics succeeds. The shortcomings of Kantian ethics serve as a signpost to the truth of Christian ethics.

Drew Hunter

Hebrews and the Typology of Jonathan Edwards 

In appreciation for the recent resurgence of interest in biblical theology and typological interpretation, this article considers Jonathan Edwards’s typological interpretive practices and principles. The article examines what Jonathan Edwards’s interpretive reflections on Hebrews reveal about his typological interpretation of the Old Testament. The article then shows the unique contribution that Edwards’s principled typological method makes to current discussions about typology and the use of the Old Testament in the New Testament.

Book Reviews

David Ceri Jones on the Evangelical Revival

David Ceri Jones, The Fire Divine: An Introduction to the Evangelical Revival (Nottingham: IVP, 2015), 184pp., ISBN 978-1-78359-290-6.

I thoroughly enjoyed reading this overview of the eighteenth-century evangelical revival. I’ve been trying to read more Church history and Christian biography recently, so this was enormously helpful for putting in place a slightly bigger picture of the period covered. It focuses particularly on John Wesley, George Whitefield, and (though to a lesser degree) Jonathan Edwards, and the revivals in Britain and America associated with their ministries – all of which have left their legacy on evangelicalism today. 

The posture of the work suited me well; it’s courteous about its subject matter, but keeps enough distance in its account to allow me to make my own value judgments. I particularly appreciated its transparency around the evident ‘flaws’ of those whose work is described. It’s respectful, but far from hagiographical, and (I think) the better for it.

I had been wondering whether to buy and read Thomas S. Kidd’s recently-published Yale biography on George Whitefield. This book persuaded me it would be a good next step to do so.

Themelios 39, 2 (July 2014)

The latest Themelios is online here (and available here as a single pdf), containing the following articles:

Editorial

D.A. Carson

What Are Gospel Issues?

Off the Record

Michael J. Ovey

Projection Atheism: Why Reductionist Accounts of Humanity Can Lead to Reductionist Accounts of God

Brian J. Tabb

Engaging with Edwards: Essays on America’s Theologian

Ralph Cunnington

A Critical Examination of Jonathan Edwards’s Doctrine of the Trinity

This article critically examines Jonathan Edwards’s doctrine of the Trinity with a particular focus upon his understanding of the person of the Holy Spirit. While his restatement of Augustinian orthodoxy served the church well during a time of great doctrinal heterodoxy, it created some problems of its own. These problems were rooted in his use of philosophical idealism, his reliance upon trinitarian analogies, and his adapted doctrine of perichoresis.

Gerald McDermott

Jonathan Edwards and God’s Inner Life: A Response to Kyle Strobel

This article surveys the state of Edwards studies today, focusing particularly on its philosophical theologians who have zeroed in on Edwards’s doctrine of God. It addresses current debates over dispositionalism, reviews a new book by Kyle Strobel, and criticizes recent uses of analytical philosophy in analyzing Edwards’s doctrine of God.

Jeremy M. Kimble

That Their Souls May Be Saved: The Theology and Practice of Jonathan Edwards on Church Discipline

A great deal of research has been done on the life and theology of Jonathan Edwards. However, there is a dearth of interest as it pertains to Edwards’s ecclesiology. As such, while certain moments in Edwards’s ministry dealing with excommunication have been dealt with, there is a need to look not only at the cases he oversaw, but also the theology that undergirded that practice of discipline. Setting Edwards in his historical context and looking specifically at both his ecclesiology and his doctrine of the perseverance of the saints, this article demonstrates how these doctrines coincided for Edwards to form a practice of church discipline that was exacting and rigorous in relation to many of his contemporaries in whose churches discipline was largely on the decline.

Kenneth J. Stewart

John Henry Newman (1801–1890) in His Second Century

In the current fascination of younger evangelicals with the ethos of both Roman Catholicism and Eastern Orthodoxy, John Henry Newman (1801–1890) has become something of a ‘poster child’. The autobiographical and polemical writings of this celebrated convert to Rome (largely reflecting the first half of his career) enjoy ongoing popularity; these are taken to ‘define’ the man. Yet what this current fascination tends to overlook is that across the twentieth century Newman has been taken up as the theme of critical and ecumenical inquiry. Critical scholarship stops well short of the overly deferential attitude to Newman, all too characteristic at the present time. This article surveys this ongoing discussion of Newman up to our time.

Pastoral Pensées

Eric Ortlund

Laboring in Hopeless Hope: Encouragement for Christians from Ecclesiastes

The book of Ecclesiastes diagnoses humanity’s tendency to link the value of human life with permanent accomplishment in our work. As a wisdom text, Ecclesiastes warns its readers that this approach leads to hatred of life as we realize that, from an “under the sun” perspective, we gain nothing permanent in all our labor. The wisdom of the book of Ecclesiastes rather associates the value of human life and work in its status as a gift from God, irrespective of what we accomplish. Qohelet also explains why God has so disposed the present order of things that human beings labor much, but without permanent accomplishment. This article attempts to articulate Qohelet’s wisdom for living within the present age so that we can fully engage with and enjoy God’s gifts of life and work.

Book Reviews

Jonathan Edwards’ Resolutions (1722-23)

An Introduction to the Resolutions from The Jonathan Edwards Center at Yale University can be found here.

I know lots of people will post them, but I make no apology for doing so here too. After all, it’s 1 January, the time when many of us think about resolutions for the new year, and this is Jonathan Edwards…

Resolutions

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 myriads 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 dishonour, 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.

[Resolutions 1 through 21 written in on setting in New Haven in 1722.]

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 honour, 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 narrations 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 eye: 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 I 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. May 27 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 11, 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 weary 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.

End.