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Much of evangelicalism has forsaken a Word-based approach to Christian spirituality, so to help us recover a model of biblical piety, J. Stephen Yuille examines Thomas Manton’s sermons on Psalm 119. Following a brief account of Manton as a leading Puritan committed to the ministry of the Word, Yuille leads us on a careful investigation of Manton’s understanding of blessedness, the instrumentality of God’s Word, and the practice of spiritual duties. At the foundation stands the conviction that as we love and obey God’s Word, the blessed God communes with us by His Spirit, conveying sweet influences on our soul through His Word. Manton’s spirituality of the Word is a timely remedy for the subjective mysticism that expects God to speak through inner urgings apart from His Word. Let us learn from Manton how to listen to the Bible as if we heard God speaking to us from heaven, rejoicing like those who find “great spoil” (Ps. 119:162).
Few figures in church history that died before the age of thirty have left such a lasting legacy as Robert Murray M'Cheyne (1813-43). His name is virtually synonymous with the pursuit of personal holiness. M'Cheyne was a living testimony to Scripture's command to "let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity" (1 Tim 4:12). His ardent praying, preaching, and progress in godliness continue to captivate countless Christians around the world. The model of piety found in M'Cheyne's life and ministry provides needed encouragement for properly understanding biblical spirituality. What was the main fuel of his spirituality? Love for Jesus Christ. In A Communion of Love, Jordan Stone argues that rightly understanding M'Cheyne's spirituality must begin with the fundamental issue of why he pursued the means of grace as he did, before reckoning with how he used those means. Such a reorientation reveals that loving communion with Christ was the all-consuming, driving force for M'Cheyne's vision of the Christian life.
Seng-Kong Tan argues that human participation in the divinea classical theological axiom most notably associated with the Eastern Orthodox traditionis a central theme in the theology of Jonathan Edwards. This notion, Tan contends, is a defining motif for the entire systematic sweep of Edwardss theology, and it serves to focus and determine the contours of Edwards's thought. Fullness Received and Returned situates Edwards's theology within the folds of the classical theological tradition, while arguing that Edwards's is a unique and creative form of Reformed theology.
Reprint of the original, first published in 1839.