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Arthur Walkington Pink (1886-1952) was an itinerate pastor and Bible teacher who is known today for his theological and expository writings, which have gained greatly in circulation and esteem since his death. He was born in Scotland, but after 1910 he lived in the United States, studying briefly at the Moody Bible Institute and serving in several different pastorates. He spent three years in Australia during the 1920's, another year in England (1928), and seven more years in America, during which he preached and wrote without achieving obvious popular success. Most of his works were published as articles in the Bible exposition magazine Studies in the Scriptures, which he edited. He recognized the failures of his personal ministry, but also felt God's certain blessing upon his written ministry. He returned to Scotland in 1934, where he lived the rest of his life in virtual isolation.

This short treatise discusses the perennial issue of the relationship between the believer (or saint), who has been justified before God, and the Law (meaning principally the Ten Commandments and the Old Testament code). The issue of the Divine Law is particularly important for the author in light of what he sees as a current age of lawlessness (or, Antinomianism). As in many of Pink’s writings, an effort is made to recover or reemphasize traditional Biblical teachings and Christian doctrines. Two “sides” are presented – the positive and negative – of the Law as it relates to believers.

Arthur Walkington Pink (1886-1952) was an itinerate pastor and Bible teacher who is known today for his theological and expository writings, which have gained greatly in circulation and esteem since his death. He was born in Scotland, but after 1910 he lived in the United States, studying briefly at the Moody Bible Institute and serving in several different pastorates. He spent three years in Australia during the 1920's, another year in England (1928), and seven more years in America, during which he preached and wrote without achieving obvious popular success. Most of his works were published as articles in the Bible exposition magazine Studies in the Scriptures, which he edited. He recognized the failures of his personal ministry, but also felt God's certain blessing upon his written ministry. He returned to Scotland in 1934, where he lived the rest of his life in virtual isolation.

This treatise looks at the Second Coming, or Return of Christ, from the standpoint of Biblical prophecy and the fulfillment of the long-expected promise. Ten chapters, each discussing a single facet of the central belief, comprise this thorough eschatological work, the design of which is, according to the author, “mainly for those who are beginners in the study of prophetic and dispensational truth, though should it fall into the hands of those who are ‘looking for that blessed hope and the glorious appearing of our great God and Saviour Jesus Christ’ …we trust that it will afford meat in due season and stimulate praise to God for the marvelous and blessed prospect which His Word sets before us.”

The Book of Enoch (1 Enoch) is the most important and influential of the Old Testament Pseudepigrapha - texts written "pseudonymously", under the name of a famous figure or author, during the intertestamental period. It was likely composed in stages, by different authors, in the last two centuries B.C. It is an "apocalypse" – a revelation of divine or heavenly mysteries – part of a large body of apocalyptic literature which has traits in common with the biblical books of Daniel and Revelation. The statement in Genesis 5:24 produced much creative speculation, both Jewish and Christian, about the person of Enoch. Here the patriarch is shown visions and told secrets of the heavens, angels, demons, the Flood and later history of Israel; and is allowed to act as mediator to both fallen angels and men, advocating repentance and return to God. There are interesting parallels with the epistles 2 Peter and Jude; and the Son of Man figure is attested, showing a stage in development of the idea.

Flavius Josephus (c. 37-100 A.D.) is an important Jewish historian whose writings present one of the best sources for the period of the New Testament. The details of his life are to be found almost exclusively from his autobiography, Life of Flavius Josephus. Born in Jerusalem, apparently of priestly and noble lineage, well educated, he joined the sect of Pharisees as a youth. He was allowed to plead the case of the Jews in the imperial city by the procurator Felix – only to be shipwrecked before he arrived. As the revolt against Rome began in earnest, Josephus joined the Zealots, acting as a military commander in the Jewish War (66-70 A.D.). In defeat, he saved himself and was apprehended by the Romans, gradually entering into the confidence and good graces of the Emperor Vespasian. With the Emperor Titus, Josephus acted as envoy and mediator between the Jews and Romans. He returned with Titus

Against Apion is Josephus' only surviving non-historical work and perhaps his finest achievement. Written some time after the Antiquities, it is a genuine Apology in defense of the Jews – their history, culture and religion. A portion of the second book is directed at a certain Apion: a Greek grammarian and teacher of rhetoric at Rome who had attacked and impugned the antiquity of the Jewish people. This admirable work, in defense of the Israelite religion and against the vagaries of paganism, was commended by Jerome and has certain features in common with the early Christian Apologists.

Robert Young (1822-1888) was a Presbyterian theologian and scholar of oriental languages in Edinburgh, Scotland. He was educated in private schools and worked as an apprentice in the printing business, with his linguistic studies done purely in his spare time. In 1847 he became a printer and bookseller on his own, publishing books related to the study of the Old Testament and its languages. His best known work is the Analytical Concordance to the Bible (published in 1879); other important writings are his Concise Commentary on the Holy Bible (1865), Contributions to a New Revision... (1881), and Christology of the Targums. He translated and edited both Biblical and Jewish writings. His linguistic knowledge (especially of the Semitic languages) was vast, his scholarship meticulous, and his contributions to Semitic philology and textual criticism significant. In 1862 he published the first edition of his 'literal translation' of the Bible.

This is the Preface to Young's Literal Translation of the Bible. It includes a detailed discussion of the Hebrew and Old Testament translation.

Matthew Henry (1662-1714) renowned Bible commentator. Born at Broad Oak in Wales and educated at home by his father, a non-conformist minister. Began studying law, but was interested in theology. After the declaration of liberty of conscience by James II in 1687 he was ordained in London. He then became pastor of a Presbyterian church at Chester where he remained for 25 years. He was known as a faithful, humble minister and loving pastor of souls.

This is the very best of Matthew Henry. Condensed from the classic 6-volume commentary, this edition includes book introductions and outlines for every chapter in the Bible along with thorough commentary on the scriptures. Matthew Henry's acclaimed writings are famous for their simple eloquence and practical application of Bible truths. Known as a devotional commentary, Spurgeon once commented "Every minister ought to read it entirely and carefully through at least once."

Martin Luther (1483-1546) was a leader of the Protestant Reformation and namesake of the Lutheran Tradition. He was born in Eisleben and was well-educated before entering the University of Erfurt. It was there that, rather than pursue an advanced law degree, Luther became an Augustinian monk. Between 1505 and 1512 he studied and lectured in theology, punctuated by achievement of his Doctorate at Wittenberg. By 1517 Luther was realizing in full the doctrine of justification by faith, as declared by the apostle Paul and Augustine. His publication of 95 theses against indulgences sparked protest throughout Germany, forcing Luther to defend his theology in disputations at Heidelberg and Leipzig. His treatises of 1520 brought him into greater conflict with the papacy, and he was excommunicated. After the Diet of Worms in 1521, he continued to define and uphold his theology, seeking to reform the Church, emphasizing the authority of Scripture and the Pauline doctrine of justification.

As a pastor in Wittenberg, and as an influential theologian of the Reformation, Luther preached numerous sermons; this selection of more than 100 sermons is taken from his Postil, initially composed between 1520 and 1527 at the request of Elector Prince Frederick of Saxony. These sermons were written, intended for use by preachers at the time who had difficulty in working out their own sermons – an inspiring homiletical tool, rooted in the evangelical faith. The Postil (a collection of sermons, or running commentary) follows the Sundays and Holy Days of the Church Year, providing one or more sermons for each day on gospel and epistle texts. Luther wrote and prepared the first sermons himself; later sermons were taken down in writing, from Luther's preaching or other dictation, to produce the 'final' edition of 1543. Luther called his Postil "the best of all his books". This electronic collection is organized according to the Church Calendar, with a separate scripture verse index.

Jonathan Edwards (1703-1758) was an influential Congregational minister, often referred to as America's greatest theologian. Born in Conneticut to religious and well-educated parents (his father was a Congregational pastor), he initially studied at home (including Latin, Greek, and Hebrew), before graduating from Yale in 1720. He was well-read, and became familiar with the philosophical and scientific currents of the day (the writings of Newton, Locke, and Henry More). In 1727 he was ordained pastor in Northampton, Massachusetts, alongside his grandfather Solomon Stoddard, where he ministered until 1750. During this period Edwards' preaching, along with that of George Whitefield, became part of what is called the First Great Awakening. This is reflected in his powerful sermons from the 1730's and 40's. The later writings, many published after his death, show a more mature and deepened thought, touching with profound insight upon matters of theology, human psychology, and morality.

This important treatise was published in 1746, after the events of the Great Awakening had caused Edwards to put much thought and labor into describing the nature of religious experience. He begins with a defining question: "What are the distinguishing qualifications of those that are in favor with God? … What is the nature of true religion? And wherein do lie the distinguishing notes of that virtue and holiness that is acceptable in the sight of God?"

     As with much of his theological writing, Edwards starts with the "natural" in human beings and proceeds to God. He begins with the heart as the seat of the affections, but distinguishes between "religious" emotions and genuine spirituality. He discusses signs that the affections are "gracious" – that is, which are rooted in God's presence and in accordance with His holiness. The treatise adopts the familiar 3-part structure, moving from the human psyche to the Spirit of God at work in the believer's heart.

Jonathan Edwards (1703-1758) was an influential Congregational minister, often referred to as America's greatest theologian. Born in Conneticut to religious and well-educated parents (his father was a Congregational pastor), he initially studied at home (including Latin, Greek, and Hebrew), before graduating from Yale in 1720. He was well-read, and became familiar with the philosophical and scientific currents of the day (the writings of Newton, Locke, and Henry More). In 1727 he was ordained pastor in Northampton, Massachusetts, alongside his grandfather Solomon Stoddard, where he ministered until 1750. During this period Edwards' preaching, along with that of George Whitefield, became part of what is called the First Great Awakening. This is reflected in his powerful sermons from the 1730's and 40's. The later writings, many published after his death, show a more mature and deepened thought, touching with profound insight upon matters of theology, human psychology, and morality.

This is a short treatise, unpublished in Edwards' lifetime, which has many features in common with other of his mature works – Freedom of Will, Treatise of the Religious Affections, etc. In formulating the distinction between common grace and saving grace, he was in part responding to humanistic trends in 17th and 18th century Enlightenment philosophy, just as he was to defend the distinction between natural virtue and true virtue in the major unpublished treatise Nature of True Virtue. Yet he was also following in a long theological tradition stretching back to Augustine, and beyond – emphasizing that all true grace and virtue stems from the presence of God's Spirit; that humans are sinful and insufficient of themselves to "naturally" know and experience the divine presence, or to be justified before God. To this end the treatise, organized in three simple parts, is written.

Jonathan Edwards (1703-1758) was an influential Congregational minister, often referred to as America's greatest theologian. Born in Conneticut to religious and well-educated parents (his father was a Congregational pastor), he initially studied at home (including Latin, Greek, and Hebrew), before graduating from Yale in 1720. He was well-read, and became familiar with the philosophical and scientific currents of the day (the writings of Newton, Locke, and Henry More). In 1727 he was ordained pastor in Northampton, Massachusetts, alongside his grandfather Solomon Stoddard, where he ministered until 1750. During this period Edwards' preaching, along with that of George Whitefield, became part of what is called the First Great Awakening. This is reflected in his powerful sermons from the 1730's and 40's. The later writings, many published after his death, show a more mature and deepened thought, touching with profound insight upon matters of theology, human psychology, and morality.

This work, published in 1737, originated as a letter to Benjamin Colman, a Congregational pastor in Boston, one year earlier. It was an attempt to examine and describe the nature of the spiritual awakening taking place in the Northampton revivals (most intense in 1734-35, and again in 1740-41). This relatively early work is in many ways a precursor to more detailed and ambitious studies of the psychology of religious experience which Edwards undertook – such as Thoughts Concerning the Present Revival of Religion (1743) and the Treatise on Religious Affections (1746).

    The present work offers a simple three-fold division:

1. An introductory statement
2. Discussion of the manner and nature of conversion
3. Particular examples of conversions

     In all, a most interesting "case study" of Christian conversion and experience during the First Great Awakening in America.

Jonathan Edwards (1703-1758) was an influential Congregational minister, often referred to as America's greatest theologian. Born in Conneticut to religious and well-educated parents (his father was a Congregational pastor), he initially studied at home (including Latin, Greek, and Hebrew), before graduating from Yale in 1720. He was well-read, and became familiar with the philosophical and scientific currents of the day (the writings of Newton, Locke, and Henry More). In 1727 he was ordained pastor in Northampton, Massachusetts, alongside his grandfather Solomon Stoddard, where he ministered until 1750. During this period Edwards' preaching, along with that of George Whitefield, became part of what is called the First Great Awakening. This is reflected in his powerful sermons from the 1730's and 40's. The later writings, many published after his death, show a more mature and deepened thought, touching with profound insight upon matters of theology, human psychology, and morality.

This is a selection of eighteen of Edwards' sermons, most of which were preached in the 1730's and early 1740's during the period of the so-called "Great Awakening", in which his parish of Northampton played a part. The preaching of Edwards, along with that of George Whitefield, was instrumental in the revivalism that took place - emphasizing doctrinal purity, personal holiness, and a great zeal for God.

    The sermons of this period are perhaps most signified by an emphasis on man's sinfulness and absolute dependence on God for justification and transformation of the heart. His theology - a mixture of Augustinian, Calvinistic, Platonic ideas - fired in the crucible of the Great Awakening, would only deepen and mature later in his life. However, these sermons, such as Sinners in the Hands of an Angry God (1741), A Divine and Supernatural Light (1734), and God Glorified in Man's Dependence (1731, the first work he published) remain in many ways unique and unparalleled.

Jonathan Edwards (1703-1758) was an influential Congregational minister, often referred to as America's greatest theologian. Born in Conneticut to religious and well-educated parents (his father was a Congregational pastor), he initially studied at home (including Latin, Greek, and Hebrew), before graduating from Yale in 1720. He was well-read, and became familiar with the philosophical and scientific currents of the day (the writings of Newton, Locke, and Henry More). In 1727 he was ordained pastor in Northampton, Massachusetts, alongside his grandfather Solomon Stoddard, where he ministered until 1750. During this period Edwards' preaching, along with that of George Whitefield, became part of what is called the First Great Awakening. This is reflected in his powerful sermons from the 1730's and 40's. The later writings, many published after his death, show a more mature and deepened thought, touching with profound insight upon matters of theology, human psychology, and morality.

While most of Edwards' theological works may be said to be primarily soteriological – relating to salvation, sin, and human nature – throughout all his writings the central importance of the Spirit of God at work in the heart of the believer is abundantly clear. As such, the Divine Nature is implicitly, if not explicitly, a fundamental doctrine. Edwards treats this doctrine directly in this short unpublished treatise. He follows the Augustinian tradition in describing the Holy Spirit principally in terms of Love – love between the Father and Son, and between God and the believer.

Adam Clarke (1760-1832) was a prominent Wesleyan minister, theologian, and scholar. He was born in Londonderry, Ireland, and following his early education became a Methodist through the preaching of two local ministers. Having been recommended to John Wesley, he was sent to Kingswood school in 1782, during which time he purchased a Hebrew Bible and began his study of the Old Testament and oriental languages. He served as an itinerant preacher until 1815, experiencing dramatic popularity, and continued his Biblical and language studies. He was a pastor in London, was elected president of the British Conference, and was an advisor on the committee of the British and Foreign Bible Society. He also served on the Wesleyan Missionary Society, and was a devout advocate of Wesley's theology. He remains best known for his 8-volume Commentary of the Bible (published 1810-26), written largely during his retirement and later missionary activities, a 30-year labor of love, knowledge and scholarship

This short "treatise" is actually the twelfth chapter of Christian Theology – a selection of Adam Clarke's writings arranged by Samuel Dunn and published in 1836. It represents a key doctrine of Wesleyan theology, related to the ever controversial idea of Christian perfection. The doctrine affirms that, following a believer's justification before God, in a moment there occurs an "entire sanctification" – a complete cleansing of sin and a filling of God's full Spirit – after which a believer continues to grow in the sanctified life. As the arranged extracts indicate, Clarke very much affirms, and was devoted to, Wesley's teaching, and the scriptural testimony which undergirds it. Nevertheless the very ideas of Christian holiness and perfection will necessarily remain both provocative and inspiring wherever and whenever they are examined.

     The electronic version contains a brief account of Adam Clarke's life, with a discussion of his theology, related to this very doctrine.

Bede (Baeda) (c. 673-735) was an English monk and Church historian, often referred to as the "Father of English History". He was born in Northumbria (northeast England), and was placed under the protection of Abbot Benedict Biscop in the monastery of St. Peter at Wearmouth, moving in to the joint-foundation of Jarrow in 682. At Jarrow he fulfilled the life of monastic devotion under Abbot Ceolfrid, who had a great influence upon him, and who encouraged Bede's scholarly endeavors (Bede would later write Ceolfrid's biography in Lives of the Abbots). Though he was ordained both as a deacon and priest, Bede remained in the monastic life, writing historical works (saints' lives), scriptural commentaries, as well as other theological and academic pieces. Toward the end of his life he was working on a translation of the gospel of John into Saxon (old English). However, his fame truly rests upon the History, a work of great devotion and learning, which earned him the title "The Venerable".

This is Bede's greatest work, a masterpiece of early historical writing, and a testament to the first centuries of the Church in Britain. It was completed in 731, having been compiled from many sources. For its period it is well-researched and accurate, composed in a lucid, engaging style (in Latin – King Alfred was the first to translate it into Old English). The work is divided into five books, from the coming of the Romans to Britain until Bede's own day; however the vast majority of text deals with the 7th and early 8th centuries, the period for which the greatest information would be available. The early saints and martyrs are covered, as well as the great mission of Augustine of Canterbury, the Irish church, Columba and the monks of Iona, the Easter controversies and the Synod of Whitby, the saints Cuthbert and Wilfrid, and so on. Many miraculous stories and legends are included, in the ancient hagiographic tradition, inspired both by the Biblical examples and actual events.

Gilbert Keith Chesterton (1874-1936) was a prolific English writer who distinguished himself and achieved popularity in a wide range of literary genres and topics. He was born in London, and raised in an Anglican household (though he became Roman Catholic in 1922). Despite thoughts of suicide early in his life, he possessed a thoroughly exuberant personality which allowed him to attempt and succeed in his literary ventures: he was a journalist; he wrote political and philosophical essays, poetry, short novels and mystery stories, biographies on authors (such as Dickens and Tolstoy) and religious-historical figures (such as Thomas Aquinas); and he maintained friendships and lively correspondence with other authors such as Hilaire Belloc and George Bernard Shaw. His Christian and theological writings (Orthodoxy, The Everlasting Man, etc.) evince sincere belief, and a recognition of the need for religion and the Christian faith to reform and heal society.

This short theological book, published in 1908, is one of Chesterton's most abiding and often-read works. It is a sequel to the earlier Heretics (1905), in which he criticized many of the philosophies currently in vogue, and offers a positive "alternative philosophy". Chesterton writes in an autobiographical manner, rather than presenting strict historical or doctrinal formulation and analysis. His purpose is to "attempt an explanation, not of whether the Christian Faith can be believed, but of how he personally has come to believe it... It deals first with all the writer's own solitary and sincere speculations and then with all the startling style in which they were all suddenly satisfied by the Christian Theology". It is a short book of nine chapters, written with Chesterton's usual insightful, engaging, and whimsical style.

Charles Haddon Spurgeon (1834-1892) was an English Baptist minister and renowned preacher, whose sermons are still widely circulated. He was born in Kelvedon, Essex, into the Nonconformist tradition (his father and grandfather were Independent ministers). He studied at Colchester, Newmarket, and a school near Cambridge. In 1849 he joined a Baptist church, and began preaching by 1850, his gifts having been recognized early on. In 1854 he accepted a pastorate in London, where the congregation quickly grew and the fame of his preaching spread. By 1861 the Metropolitan Tabernacle was built, and would serve as the center of a large ministry – including a pastor's college, publication of Bibles and tracts, and inner-city mission work. Spurgeon's staunch Calvinism often spurred controversy, and he later withdrew from both the Evangelical Alliance and the Baptist Union. His zeal for biblical orthodoxy, no less than his preaching, have resulted in his being called "the last of the Puritans".

These are two of the lectures given by Spurgeon to students at the Pastors' College of the Metropolitan Tabernacle, published in three volumes as Lectures to My Students. The Pastors' College was founded in 1856 for the education of preachers and ministers, a pioneering effort – many Bible Colleges would follow in England and America. The third volume, published in 1890, Commenting and Commentaries, consisted of these two lectures along with a catalogue of Commentaries (with his recommendations). Spurgeon had little classical education or theological training, but a lifetime of ministry and Bible study provided him with much insight. He remained a staunch Calvinist and was conservative when it came to Biblical Criticism – he resisted the so-called "higher criticism" which was gaining acceptance in the 19th century, and opposed any teaching or theory which he felt devalued biblical orthodoxy.

Charles Haddon Spurgeon (1834-1892) was an English Baptist minister and renowned preacher, whose sermons are still widely circulated. He was born in Kelvedon, Essex, into the Nonconformist tradition (his father and grandfather were Independent ministers). He studied at Colchester, Newmarket, and a school near Cambridge. In 1849 he joined a Baptist church, and began preaching by 1850, his gifts having been recognized early on. In 1854 he accepted a pastorate in London, where the congregation quickly grew and the fame of his preaching spread. By 1861 the Metropolitan Tabernacle was built, and would serve as the center of a large ministry – including a pastor's college, publication of Bibles and tracts, and inner-city mission work. Spurgeon's staunch Calvinism often spurred controversy, and he later withdrew from both the Evangelical Alliance and the Baptist Union. His zeal for biblical orthodoxy, no less than his preaching, have resulted in his being called "the last of the Puritans".

John Nelson Darby (1800-1882) was one of the founders of the Plymouth Brethren (“Darbyites”), and an influential writer and scholar. Born in London, he studied at Dublin before becoming a lawyer in 1825. He soon gave up practicing law for the ministry, and by 1827 he began to participate in new groups of like-minded “Brethren” – first at Dublin, then Plymouth, which became namesake of a movement. After 1838, Darby was in Lausanne, where his lectures and studies attracted followers and spawned numerous congregations. In the face of persecution, he returned to England in 1845, and worked with the English Brethren. He traveled in Germany and abroad, writing extensively. His greatest literary contributions were as a scholar and textual critic. He translated the Bible into German (1854, 1869) and French (1859, 1878-80), wrote a critique of the Revised NT (1881), and produced the voluminous Synopsis of the Bible (1857-67). He also wrote many hymns, which are still used among the Brethren.

This is the New Testament portion of Darby's Étude sur la Parole, published in English as Synopsis of the Books of the Bible (1857-67). Written originally in French, much of this material stems from lectures given to students and followers (referred to as "Darbyites") during his time in Lausanne, Switzerland. In addition to being a religious leader, Darby was in his own right a scholar and philologist, having translated, or participated in translating, the Bible into French (1859, 1878-80), German (1854, 1869), and English (1871-). As such he possessed a unique viewpoint of the contents of the Bible books, both in terms of their exoteric (linguistic) and esoteric (theological, spiritual, moral) substance. The author's intention is to provide a "short synopsis of the principal subjects of each book… and (as far as I am enabled) the object of the Spirit of God in each part".

Edward McKendree Bounds (1835-1913) was a Methodist minister and writer. He was born in Shelby County, Missouri, where he studied and practiced law, before attending Seminary and being ordained as a Methodist in 1859. During the Civil War, after being arrested by Union forces, he became an officer and Chaplain of the Confederate Army in 1863. He served in the battle of Franklin, Tennessee, and was arrested again following the battle of Nashville. After the war, Bounds returned to Franklin and helped to build up a church in the war-torn area. He went on to hold pastorates at various churches in Missouri, Alabama, and Georgia. He also served as editor of a magazine (Christian Advocate), during which time his writing skills matured, an ability which he used in his later books. These were written during the last 17 years of his life, in Washington, Georgia, the result of a life's experience of ministry aimed at strengthening the Church in prayer.

This is one of Bounds' essential writings on Prayer, writing as a series of short sermons – containing quotations, personal anecdotes, illustrative stories and scriptural teaching. Ten themes related to prayer are spread out over fourteen chapters, beginning with "Faith" and ending in the "House of God".

Edward McKendree Bounds (1835-1913) was a Methodist minister and writer. He was born in Shelby County, Missouri, where he studied and practiced law, before attending Seminary and being ordained as a Methodist in 1859. During the Civil War, after being arrested by Union forces, he became an officer and Chaplain of the Confederate Army in 1863. He served in the battle of Franklin, Tennessee, and was arrested again following the battle of Nashville. After the war, Bounds returned to Franklin and helped to build up a church in the war-torn area. He went on to hold pastorates at various churches in Missouri, Alabama, and Georgia. He also served as editor of a magazine (Christian Advocate), during which time his writing skills matured, an ability which he used in his later books. These were written during the last 17 years of his life, in Washington, Georgia, the result of a life's experience of ministry aimed at strengthening the Church in prayer.

This is one of Bounds' essential writings on Prayer, writing as a series of short sermons – containing quotations, personal anecdotes, illustrative stories and scriptural teaching. Its central theme is that of "Answered Prayer", offering illustrative insight on the fulfillment of God's promises through prayer.