John Flavel received his advanced education at University College, Oxford. He was ordained as a Presbyterian at Salisbury in 1650 and was a minister in Devonshire. His ministry was mainly at Devon and Dartmouth. He was one of the ministers that were ejected in 1662. He then preached in his own home for ten years. He was instrumental in promoting the union of Presbyterians and Congregationalist in 1682.

The beauty of Christ as seen Through the eyes of C. H. Spurgeon In The Best Beloved we are told a glimpse of Him has won our hearts, and made Him dearer to our eyes than light. In The Rose and The Lily we are to regard Christ as a luxurious delicacy, as a rare and ravishing delight. In Under the Apple Tree we find the joys of fellowship with God are written in marble. In Love Joying in Love we are asked to eat and drink all the stores of the banquet of love. In My Garden - His Garden we learn we have not any idea of what holiness, and glory, and bliss shall yet be ours. In A Refreshing Canticle we are assured Christ will not let His people forget His love. In The Best of the Best we see all good things meet in Christ; in Him all the lines of beauty are focused. "...yea, he is altogether lovely. This is my beloved, and this is my friend..." Song of Solomon 5:16

Jonathan Edwards is considered by many historians to be one of the greatest intellects of his age. Even today, Edwards's sermons and writings challenge the minds and inflame the hearts of Christians everywhere. The sermons included in Altogether Lovely reveal Jonathan Edwards's deep affection for the glory and excellency of Jesus Christ.

Altogether Beautiful is a Bible study on the Song of Songs, designed to be an in-depth study that features Hebrew word study, doctrinal teaching, context, and commentary, as well as practical application to help women apply to their everyday lives.

The frank eroticism of the Song of Songs has long seemed out of place in the Hebrew Bible. As a result, both Jewish and Christian interpreters have struggled to read it as an allegory of the relationship between God (as husband) and Israel or the church (as bride). Havilah Dharamraj approaches the Song with a clear vision of the gendering of power relationships in the ancient Near East and through an intertextual method centered not on production but on the reception of texts. She sets the Song's lyrical portrayal of passion and intimacy alongside other canonical portrayals of love spurned, lust, rejection, and sexual violence from Hosea, Ezekiel, and Isaiah. The result is a richly nuanced exposition of the possibilities of intimacy and remorse in interhuman and divine-human relationship. The intertextual juxtaposition of contrasting texts produces a third text, an intracanonical conversation in which patriarchal control and violence are answered in a tender and generous mutuality.

Christians know that God loves them, but can easily feel that he is perpetually disappointed and frustrated, maybe even close to giving up on them. As a result, they focus a lot—and rightly so—on what Jesus has done to appease God’s wrath for sin. But how does Jesus Christ actually feel about his people amid all their sins and failures? This book draws us to Matthew 11, where Jesus describes himself as “gentle and lowly in heart,” longing for his people to find rest in him. The gospel flows from God’s deepest heart for his people, a heart of tender love for the sinful and suffering. These chapters take readers into the depths of Christ’s very heart for sinners, diving deep into Bible passages that speak of who Christ is and encouraging readers with the affections of Christ for his people. His longing heart for sinners comforts and sustains readers in their up-and-down lives.