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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. Twenty chapters outline inspirational and practical guidance for strengthening people in the ministry, emphasising throughout the heartfelt need to be a "person of prayer".

Charles Grandison Finney (1792-1875) was an influential American Congregational minister, professor of theology, and revivalist. He was born in Connecticut, but grew up in New York State, where he began his career as a lawyer in 1820. Soon he turned to the ministry, after experiencing his own conversion, and was ordained as a Presbyterian minister in 1824. Finney became renowned as an evangelist, preaching and leading revival meetings throughout New York and other cities in New England. From 1832 to 1836 he served as a pastor in New York City before becoming a professor at Oberlin College in Ohio. In these years he developed carefully constructed theological lectures aimed at promoting revival - evangelism, social reform, and the practice of "Christian perfection". Finney remained at Oberlin until his death, serving as a Congregational pastor, teacher, and president of the college (1852-66), while also conducting several revival tours in America and Great Britain.

This is a collection of twenty-five lectures given by Finney during his years as a pastor in New York City (1836-37). Notes of these lectures were taken by the editor of the New York Evangelist, after which they were revised and printed in book form. Principal points of doctrine are addressed, but the emphasis throughout is on true religion and Christian experience, leading to perfection of the believer in Christ. Each lecture begins with a passage of scripture and ends with a series of remarks for application and exhortation.

Charles Grandison Finney (1792-1875) was an influential American Congregational minister, professor of theology, and revivalist. He was born in Connecticut, but grew up in New York State, where he began his career as a lawyer in 1820. Soon he turned to the ministry, after experiencing his own conversion, and was ordained as a Presbyterian minister in 1824. Finney became renowned as an evangelist, preaching and leading revival meetings throughout New York and other cities in New England. From 1832 to 1836 he served as a pastor in New York City before becoming a professor at Oberlin College in Ohio. In these years he developed carefully constructed theological lectures aimed at promoting revival - evangelism, social reform, and the practice of "Christian perfection". Finney remained at Oberlin until his death, serving as a Congregational pastor, teacher, and president of the college (1852-66), while also conducting several revival tours in America and Great Britain.

This is a collection of twenty-two lectures given by Finney at Chatham Chapel in New York City in 1835. Notes of these lectures were taken by the editor of the New York Evangelist, after which they were printed in book form. Finney gained renown as a preacher and leader of revival meetings in New York State and throughout New England in the 1820's and 30's. Even during his later years at Oberlin College he conducted a number of revivals, including a tour in Great Britain (1859). These lectures discuss many aspects - theological, moral, and practical – of Christian evangelism and "revivals" of religion. Ever since the First Great Awakening, this has been a subject of great interest throughout the Protestant Church in America. Finney's insights and teachings stem from personal experience, scriptural testimony, and carefully reasoned lines of thought.

Erasmus (born Gerhardus) (c. 1465-1536) was an eminent Christian scholar and Renaissance humanist. He was born in Rotterdam, Holland, and was educated at Deventer before reluctantly entering monastic life in an Augustinian house in 1486. Six years later he served briefly as secretary for bishop of Cambrai, was ordained a priest, and was sent to continue his studies in Paris. In 1499 he visited England, where he became friends with men such as Colet and Thomas More; he would continue to travel extensively throughout his life. Erasmus' career as a scholar began in earnest after 1500 with the publication of critical editions of classical and theological works. He began translating the New Testament in 1505, and published an edition of the Greek NT (with his own Latin version) in 1516. He was also a writer of philosophical and satirical works (Education of a Christian Prince, Praise of Folly, etc). His life also touched upon the Reformation era – he first supported, then opposed Luther

This satirical treatise, written in 1509 for Sir Thomas More, has long been Erasmus' most popular work. The title, Moriae Encomium, is something of an inside joke, a pun on More's name (the two had together translated Lucian, whose satires are the model for this work), and the encomium was a formal song of praise in Greek and Roman times. The learned, good-natured, and humorous scholarship which the two men shared is reflected clearly in the work's origins. Yet this beginning quickly opens up to a more vitriolic and scathing indictment of both the academic and ecclesiastical establishment. The earnestness of the criticism is quite clear, for Erasmus was not at all enamored with the state of the Roman Church, nor with the condition of government and society in general. The work concludes with a genuine expression of religious ideals and the virtues of the Christian faith. The "praise of folly" in satirical terms ends in praise of the "folly" of Christianity according to 1 Cor. 1:18.

Madame Guyon (Jeanne Marie Bouvier de la Mothe) (1648-1717) was an influential French mystic and author. She was born near Orléans, and was educated in a convent, where she demonstrated ascetic and mystical tendencies. Her desire was to join a monastic order, but in 1664 she was forced into a marriage with a rich man, Jacques Guyon. Independently she continued her ascetic practices – including harsh physical discipline; eventually, under the guidance of a Benedictine prioress, she undertook a vow of mystical marriage with Christ, which lasted long after her husband's death. In 1680 she came under the direction of Père la Combe of the Barnabite order, with whom she preached and spoke of her visions and revelations. Several times she was imprisoned for heresy, before being released in 1703. Her teachings remain inspiring and controversial – rooted in a profound God-centered attitude of self-surrender (often termed "quietist") – very much in the tradition of female mystics of the Church.

This autobiography, Vie de Madame Guyon, originally published in 1720 in three volumes, is a primary source of Madame Guyon's life and an inspiring work in its own right. Her life is chronicled from her early childhood to several years after her final release from imprisonment – it leaves off in 1709, eight years before her death. The work was initiated by Père la Combe of the Barnabite order, whom she met in 1680 after the death of her husband, and who became her spiritual director. The autobiography describes in detail the interior experiences which she underwent from her early years, through the marriage which was forced upon her, and during the years under la Combe's guidance. From 1681 through 1703 were years of ministry and persecution both, which tested her faith and spiritual experience greatly, during which time she was accused of heresy, arrested and imprisoned on several occasions. Throughout these historical narrative details provide the fabric for a true spiritual autobioagraphy.

Madame Guyon (Jeanne Marie Bouvier de la Mothe) (1648-1717) was an influential French mystic and author. She was born near Orléans, and was educated in a convent, where she demonstrated ascetic and mystical tendencies. Her desire was to join a monastic order, but in 1664 she was forced into a marriage with a rich man, Jacques Guyon. Independently she continued her ascetic practices – including harsh physical discipline; eventually, under the guidance of a Benedictine prioress, she undertook a vow of mystical marriage with Christ, which lasted long after her husband's death. In 1680 she came under the direction of Père la Combe of the Barnabite order, with whom she preached and spoke of her visions and revelations. Several times she was imprisoned for heresy, before being released in 1703. Her teachings remain inspiring and controversial – rooted in a profound God-centered attitude of self-surrender (often termed "quietist") – very much in the tradition of female mystics of the Church.

This is a collection of 37 poems by Madame Guyon, translated by William Cowper (1731-1800). Cowper was an eminent English poet of the 18th century, best known for his volume of poems The Task (1785); he also produced a major translation of Homer, and translated other classical Greek and Latin poetry.

Madame Guyon (Jeanne Marie Bouvier de la Mothe) (1648-1717) was an influential French mystic and author. She was born near Orléans, and was educated in a convent, where she demonstrated ascetic and mystical tendencies. Her desire was to join a monastic order, but in 1664 she was forced into a marriage with a rich man, Jacques Guyon. Independently she continued her ascetic practices – including harsh physical discipline; eventually, under the guidance of a Benedictine prioress, she undertook a vow of mystical marriage with Christ, which lasted long after her husband's death. In 1680 she came under the direction of Père la Combe of the Barnabite order, with whom she preached and spoke of her visions and revelations. Several times she was imprisoned for heresy, before being released in 1703. Her teachings remain inspiring and controversial – rooted in a profound God-centered attitude of self-surrender (often termed "quietist") – very much in the tradition of female mystics of the Church.

Madame Guyon (Jeanne Marie Bouvier de la Mothe) (1648-1717) was an influential French mystic and author. She was born near Orléans, and was educated in a convent, where she demonstrated ascetic and mystical tendencies. Her desire was to join a monastic order, but in 1664 she was forced into a marriage with a rich man, Jacques Guyon. Independently she continued her ascetic practices – including harsh physical discipline; eventually, under the guidance of a Benedictine prioress, she undertook a vow of mystical marriage with Christ, which lasted long after her husband's death. In 1680 she came under the direction of Père la Combe of the Barnabite order, with whom she preached and spoke of her visions and revelations. Several times she was imprisoned for heresy, before being released in 1703. Her teachings remain inspiring and controversial – rooted in a profound God-centered attitude of self-surrender (often termed "quietist") – very much in the tradition of female mystics of the Church.

James Hudson Taylor (1832-1905) was an influential English missionary and founder of the China Inland Mission. He was born in Yorkshire, son of a local Methodist preacher, and early on developed a great interest in China. His father's prayer had been that his son would indeed become a missionary to that country. Hudson Taylor began preparation for missionary work as a physician's assistant, later studying medicine at London Hospital. He left for China in 1853 as part of the China Evangelization Society, the group with which he worked for six years in Shanghai and Ningpo, along with other missionary groups such as the English Presbyterian Mission. After 1860, he served independently, while raising a family, and worked to raise awareness of foreign missions. In 1865 the China Inland Mission was founded, for which he served at home and abroad, and which became part of a larger ministry network by the late 19th century. He died in Hunan province, during his last visit to China.

This book, published in 1893, is a commentary on the Song of Solomon – one of the most provocative of all the Biblical books. The Song, with its erotic imagery and poetry, has often been interpreted mystically, as symbolic of the relationship between Christ and the Church, or between the soul of the believer and God. Hudson Taylor's work combines both typical approaches in a simple and straightforward manner over six chapters. Christ is indeed the Beloved, after whom the soul (and the Church) longs – communion is experienced, but is broken and restored several times during the narrative, until union is finally recognized and "unrestrained communion" is achieved. Often Christians who dedicate themselves wholly to the service of God (such as in the monastic or missionary life) keenly feel and live out the relationship of the Bride dedicated and devoted to the Bridegroom. As the forward declares, Taylor "translated his vision of the Beloved into life-long strenuous service".

Hannah Whitall Smith (1832-1911) was an American writer, preacher, and adovocate for social reform. She was born in Philadelphia, growing up in a wealthy Quaker family and marrying in 1851. Seven years later in a revival meeting she experienced a genuine conversion, after which she and her husband (Robert Pearsall Smith) became involved with the Plymouth Brethren and the Methodist "holiness movement" (rooted in the Wesleyan doctrine of entire sanctification and Christian perfection). The two preached throughout New England, and in Europe, organizing and attending holiness camps and meetings such as the Vineland Camp Meeting (1867) and the Keswick Convention (England, 1875); they were also a part of the National Holiness Association. Later in life, Hannah became actively involved in the Women's Christian Temperance Movement and in the Suffrage Movement, seeking to provide women with a greater voice and dignity in both the Church and in society.

James Craigie Robertson (1813-1882) was a canon of the English Church and a prolific Church historian. He was born in Aberdeen and studied at Trinity College, Cambridge, graduating with a Master's degree in 1838. He served as vicar of Beckesbourne (near Canterbury), before becoming canon of Canterbury in 1859, where he resided until his death. He also taught in London at King's College (1864-74) as a Professor of Church History. His writings include specific histories of Thomas Becket and the Papacy of Alexander VII, lectures on the growth of Papal power, contributions to a history of the Reformation, along with his major work, History of the Christian Church to the Reformation (1854-73).

This work, written and published between 1855 and 1878, is an abridgment and companion piece to Canon Robertson's major publication, History of the Christian Church to the Reformation (4 volumes, 1854-73). All of the periods and major events of Church history through the reign of Pope Leo X (1503-1521) are included, conveniently organized and compressed for ease of reading. The work is divided into two main parts, of approximately thirty chapters each, with the line of division being the death of Gregory the Great and the rise of Islam in the 7th century. Dates and relevant scripture verses are provided throughout; and, in this electronic version, important names and events are linked to topical articles to aid in further study

John Flavel (c. 1630-1691) was a Nonconformist preacher and theologian in England. He was born in Worcestershire and was given a religious education by his father before studying at Oxford. In 1650 he became curate (a kind of assistant pastor), and later rector (head of the parish), of Deptford. In 1656 he was called to the larger parish of Dartmouth, where he served before being deprived of his position by the Uniformity Act of 1662 (for "nonconformity" to the established Church of England). The Oxford "Five Mile Act" in 1665 drove him out of Dartmouth altogether (to Slapton, 5 miles away), though he continued to preach and to care for many in his parish. He returned to Dartmouth in 1671, but was not able to serve in complete safety until the penal laws were repealed by James II in 1687. Throughout his life Flavel preached, ministered and wrote voluminously, striving both for evangelical ideals and church unity.

This treatise, published in 1672, shortly after Flavel's return to Dartmouth, contains a series of forty-two Sermons on Jesus Christ, intending to present to the reader a thorough and "methodological understanding of the doctrines of Christ". According to Flavel, it is the knowledge of Christ that is of the utmost importance – "a regular and methodical, as well as a saving knowledge of him, will bring heaven into us". The sermons selected expound both Old and New Testament passages, each presenting at least one central doctrine deriving from scripture. In many ways this work does serve as an engaging introduction to Christology.

John Flavel (c. 1630-1691) was a Nonconformist preacher and theologian in England. He was born in Worcestershire and was given a religious education by his father before studying at Oxford. In 1650 he became curate (a kind of assistant pastor), and later rector (head of the parish), of Deptford. In 1656 he was called to the larger parish of Dartmouth, where he served before being deprived of his position by the Uniformity Act of 1662 (for "nonconformity" to the established Church of England). The Oxford "Five Mile Act" in 1665 drove him out of Dartmouth altogether (to Slapton, 5 miles away), though he continued to preach and to care for many in his parish. He returned to Dartmouth in 1671, but was not able to serve in complete safety until the penal laws were repealed by James II in 1687. Throughout his life Flavel preached, ministered and wrote voluminously, striving both for evangelical ideals and church unity.

This treatise, published in 1680, is comprised of thirty-five sermons organized to demonstrate "the method of grace in the application of the great redemption to the souls of men". Each sermon contains central doctrines related to the grace of God and saving faith in Christ, as well as clearly delineated points of application, based upon key passages of scripture. Flavel's fervent wish is expressed in his epistle to the reader that the content of these sermons "may be useful both to rouse the drowsy consciences of this sleepy generation, and to assist the upright in clearing the work of the Spirit upon their own souls" – to confirm the evidences of faith in Christ, to melt one's heart in the sense of God's mercies bestowed, and to engage and quicken the believer in the way of duties to God.

John Flavel (c. 1630-1691) was a Nonconformist preacher and theologian in England. He was born in Worcestershire and was given a religious education by his father before studying at Oxford. In 1650 he became curate (a kind of assistant pastor), and later rector (head of the parish), of Deptford. In 1656 he was called to the larger parish of Dartmouth, where he served before being deprived of his position by the Uniformity Act of 1662 (for "nonconformity" to the established Church of England). The Oxford "Five Mile Act" in 1665 drove him out of Dartmouth altogether (to Slapton, 5 miles away), though he continued to preach and to care for many in his parish. He returned to Dartmouth in 1671, but was not able to serve in complete safety until the penal laws were repealed by James II in 1687. Throughout his life Flavel preached, ministered and wrote voluminously, striving both for evangelical ideals and church unity.

This short work is a sermon of Flavel's, expounding Proverbs 4:23 ("Keep thy heart with all diligence, for out of it are the issues of life"). The heart of the sermon is threefold: (1) what the 'keeping of the heart' entails; (2) why it is of such great importance to the Christian's life; and (3) a description of twelve 'seasons' in a Christian's life; followed by an application of the subject. It is written very much in Flavel's methodical, yet engaging style.

John Flavel (c. 1630-1691) was a Nonconformist preacher and theologian in England. He was born in Worcestershire and was given a religious education by his father before studying at Oxford. In 1650 he became curate (a kind of assistant pastor), and later rector (head of the parish), of Deptford. In 1656 he was called to the larger parish of Dartmouth, where he served before being deprived of his position by the Uniformity Act of 1662 (for "nonconformity" to the established Church of England). The Oxford "Five Mile Act" in 1665 drove him out of Dartmouth altogether (to Slapton, 5 miles away), though he continued to preach and to care for many in his parish. He returned to Dartmouth in 1671, but was not able to serve in complete safety until the penal laws were repealed by James II in 1687. Throughout his life Flavel preached, ministered and wrote voluminously, striving both for evangelical ideals and church unity.

This is a biographical sketch of John Flavel, written by an anonymous author, which is prefixed to the collected edition of Flavel's Works (the standard modern edition of which was published in London in 1820). The Life covers Flavel's birth in Broomsgrove, Worcestershire, to his death at Exeter in 1691, with an overview of his time as minister of Dartmouth, and his conflict (his "nonconformity") with the established Church of England. A funeral notice is included, as well as several interesting anecdotal stories testifying to the effect Flavel had on various persons who encountered him.

John Flavel (c. 1630-1691) was a Nonconformist preacher and theologian in England. He was born in Worcestershire and was given a religious education by his father before studying at Oxford. In 1650 he became curate (a kind of assistant pastor), and later rector (head of the parish), of Deptford. In 1656 he was called to the larger parish of Dartmouth, where he served before being deprived of his position by the Uniformity Act of 1662 (for "nonconformity" to the established Church of England). The Oxford "Five Mile Act" in 1665 drove him out of Dartmouth altogether (to Slapton, 5 miles away), though he continued to preach and to care for many in his parish. He returned to Dartmouth in 1671, but was not able to serve in complete safety until the penal laws were repealed by James II in 1687. Throughout his life Flavel preached, ministered and wrote voluminously, striving both for evangelical ideals and church unity.

This short work is a sermon by Flavel expounding the Song of Solomon 5:16 ("Yes, He is altogether lovely"), in light of the person of Jesus Christ. It is a fervent and thorough example of Christological interpretation of Old Testament passages of scripture.

John Flavel (c. 1630-1691) was a Nonconformist preacher and theologian in England. He was born in Worcestershire and was given a religious education by his father before studying at Oxford. In 1650 he became curate (a kind of assistant pastor), and later rector (head of the parish), of Deptford. In 1656 he was called to the larger parish of Dartmouth, where he served before being deprived of his position by the Uniformity Act of 1662 (for "nonconformity" to the established Church of England). The Oxford "Five Mile Act" in 1665 drove him out of Dartmouth altogether (to Slapton, 5 miles away), though he continued to preach and to care for many in his parish. He returned to Dartmouth in 1671, but was not able to serve in complete safety until the penal laws were repealed by James II in 1687. Throughout his life Flavel preached, ministered and wrote voluminously, striving both for evangelical ideals and church unity.

This fundamental treatise, written in 1698, is clearly the product of years of thoughtful reflection and devotion on that essential aspect of the human being, and of one's self – the soul. In the preface, Flavel laments in many ways both his own, and humanity's, neglect and abuse of the eternal soul which is at the heart of Man's created nature. The treatise itself is divided into eight chapters, each of which provides a detailed exposition of a carefully chosen scripture passage. In this way eight important aspects of the human soul, and anthropological doctrines, are emphasized. Flavel's prayer is that he will more and more fix his mind upon the state of the soul sanctified by God, and that others likewise would follow in the way of salvation.

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.

This is a sermon given by Luther in Wittenberg (probably 1518), and outlines a three-fold division of sin, along with a corresponding division of righteousness. The first division of sin is criminal "deadly sin" which runs contrary to civil law and societal order – that is "apparent righteousness", which can often be prideful, hypocritical and self-serving. The second division is "essential (or original) sin", which is contrary to, and remedied by, the righteousness of Christ. The third division is "actual (personal) sin", which is contrary to actual righteousness, and which stems from faith and divine righteousness. The first division has been considered a relic of an older pre-Reformation conception of righteousness, and was eliminated one year when later Luther gave the sermon "On Two-fold Righteousness", a doctrine which became essential to Lutheranism and was incorporated into the Formula of Concord.

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.

This is a small selection of letters by Luther, from a variety of translated sources. Its contents include letters to: Albrecht, archbishop of Mainz (1517); Pope Leo X, and John Staupitz (1518), each accompanying the "Resolutions" to the 95 Theses; Philip Melanchthon (1521); a group of nuns (1524), regarding monastic vows and leaving a convent; Henry VIII king of England (1525); the Christian Reader (1545).

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.

This is one of three important treatises written by Luther in 1520 (The Babylonian Captivity of the Church and The Freedom of a Christian are the other two), following the Leipzig debate of 1519, his subsequent condemnation, and further pro-papal attacks on his position by Augustine von Aveld and Sylvester Prierias ("the Romanist at Leipzig"). In particular, Prierias' Epitome of a Reply to Martin Luther presented a strong statement of the pope's absolute power. Luther's treatise was in fact an open letter sent to his friend Nicholas von Amsdorf, but addressed to Emperor Charles V and the German nobility. The "nobility" is in many ways representative of the common people as a whole, the priesthood of believers as opposed to ecclesiastical kingship. The first part of the treatise attacks "three walls" of papal power; the second part consists of a list of various papal abuses; the third part outlines Proposals for Reform.