"Occultists & mystics of all ages" by Ralph Shirley is a collection of biographical essays written in the early 20th century. It examines the lives, legends, and philosophies of notable figures associated with occultism and mysticism, weighing primary sources against later myth and religious polemic to distinguish history from fable. The volume ranges from Apollonius of Tyana and Plotinus to Michael Scot, Paracelsus, Emanuel Swedenborg, Count Cagliostro, and Anna Kingsford. The opening of this volume lists its seven subjects and then launches into extended portraits. First comes Apollonius of Tyana, where the author sifts Philostratus and Damis against Christian polemics (Hierocles versus Eusebius), recounting emblematic episodes—reviving a Roman bride, foreknowing imperial events, and advising emperors—while stressing his Pythagorean asceticism, travels (including India), and teaching on reincarnation. Next, Plotinus is set in the Alexandrian milieu, his life (Ammonius Saccas, Rome, Porphyry’s editing) sketched before a clear outline of Neoplatonism: the One, Intellect, and Soul; matter as privation; the universe as a living, sympathetic organism; mystical union; and the perennial puzzles of evil, time, and creation. The section on Michael Scot intertwines border-ballad legend (Melrose Abbey’s “Book of Might”) with history—his Toledo translations of Arab science, colorful alchemical and hypnotic feats, service to Frederick II, medical reforms, frustrated church preferment, and death lore—and the next chapter opens by framing Paracelsus as a defiant reformer against entrenched orthodoxy. (This is an automatically generated summary.)

"The works of the Rev. Isaac Watts, D. D. in nine volumes (volume 1 of 9)" by Watts is a collection of sermons and theological writings written in the early 18th century. This volume combines a memoir of Isaac Watts with a pastoral dedication, a practical preface, and forty-three sermons that teach core Christian doctrines and everyday piety. It emphasizes the inward witness of faith, Christian morality, the atonement of Christ, and the right use of life and death, aiming to guide believers in clear, devotional, and useful religion. The opening of this volume presents a contents list followed by a substantial memoir that traces Watts’s life, character, and ministry: his early brilliance and nonconformist convictions, rigorous studies, pastoral leadership in London, seasons of debilitating illness, long residence with Sir Thomas Abney, charitable spirit, lucid and fervent preaching, wide-ranging publications (from hymns to logic and The Improvement of the Mind), ecumenical friendships, and serene, confident death. A heartfelt dedication to his Berry-street congregation explains that, constrained by ill health, he offers printed sermons to serve them from his retirement. The preface sets his aim to make doctrine plain, practical, and suitable for family reading, favoring heart-changing instruction over speculative display. At the start of Sermon I (“The Inward Witness to Christianity”), he argues that believers possess an internal testimony to the truth of the gospel (1 John 5:10), urging readers to ground their faith on solid evidence before examining their personal interest in its promises. (This is an automatically generated summary.)

"Paul Harley''s dream by A. L. O. E." is a pair of short, didactic Christian tales for young readers, likely written in the Victorian era. Set around New Year’s, the book teaches repentance, gratitude, and trust in God through homely scenes and moral crises. In the first story, a vain, irreverent boy named Paul scorns Sunday worship and dreams of angels casting him out; after he falls asleep in church, he is locked in overnight and nearly freezes. In his fear he truly prays for the first time, sings a hymn as a plea, and is rescued by James Barton, the very lad he had despised, which leads to confession, reconciliation, and a resolve to change. The second story follows poor Janet Jones, who grows bitter when her grandson Joseph’s first note brings no money for rent; her gentle granddaughter Annie copies the hymn “I gave My life for thee,” which convicts Janet of distrusting Christ’s love. The next morning a money order arrives—Joseph has sold his watch to help—proving both his affection and the lesson that real love gives, and faith should trust. (This is an automatically generated summary.)

"Collected writings of Clarence Edwin Flynn, first series : 1929 and earlier" by Clarence Edwin Flynn is a collection of essays and articles written in the early 20th century. The anthology spans humorous vignettes, cultural commentary, and predominantly Christian addresses that advocate moral uplift, practical faith, and civic responsibility. Readers can expect reflections on literature, music, education, public life, and guidance for ministers and young people, all delivered in clear, persuasive prose. The opening of this collection presents a transcriber’s note and a preface situating Flynn as a Methodist minister and broad-ranging periodical writer, explaining how the pieces were identified and arranged, followed by a categorized table of contents. It then moves from light humor (two street-scene anecdotes and a quip about a “modern grandmother”) into substantial essays: a call for writers to steward public opinion responsibly (invoking Grotius, Stowe, and Sinclair), meditations on the Washington Monument as a symbol of American fortitude and honesty, and postwar literary forecasts urging truthfulness and practical focus. Further pieces defend free verse as an ancient, legitimate form, read music as a mirror of historical spirit, and offer crisp counsel on effective business correspondence. A substantial religious section follows, diagnosing Sabbath decline and modern restlessness, praising “light” as truth and education, reframing Christ’s “yoke” as help rather than burden, urging room for Jesus amid busyness, and linking liberty to sacrifice. It defines the church’s spiritual core, sketches a practical, unified, optimistic “religion of the new age,” connects Christianity with American civic virtue, promotes personal evangelism, addresses youth with concrete remedies, and affirms resurrection hope—concluding mid-argument with a call to test faith by lived experience. (This is an automatically generated summary.)

"Does civilization need religion? : A study in the social resources and…." by Reinhold Niebuhr is a treatise on religion and society written in the early 20th century. It examines whether and how religion can sustain personality, supply moral energy, and guide social life in a mechanized, secular age shaped by science and industrialism. The work argues that religion’s metaphysical plausibility and its social efficacy are both under pressure, yet it may still offer indispensable resources for ethical reconstruction. The opening of the treatise diagnoses religion’s waning influence in modern urban-industrial life, noting that science challenges a personalized universe while impersonal economic systems corrode respect for persons. It contrasts frantic orthodoxy and accommodating liberalism, arguing that the urgent crisis is not intellectual alone but moral: religion’s failure to make civilization ethical alienates especially the working classes. The author then sketches religion’s positive resources—reverence for personality, the courage to love and forgive beyond what reason alone sustains, humility before absolute standards, and a motive stronger than determinist cynicism—for building a just society. He critiques middle-class and urban forms of faith for private rectitude without social imagination, and traces how historic compromises made religion conservative (e.g., Protestantism’s ties to nationalism and commerce) while Catholicism at times exerted stricter social ethics. Finally, he contrasts medieval monastic rigor, Catholic economic restraints, and papal universalism with Protestant secularization and Puritan discipline, showing how virtues of industry and thrift slid into sanctified wealth and power, narrowing love of neighbor and oversimplifying ethics at the very point where modern society most needs depth. (This is an automatically generated summary.)

"Wings of silver by Evelyn Gage Browne" is a collection of inspirational poems written in the early 20th century. The book centers on spiritual awakening and resilience, using images of wings, stars, sky, and the sea to explore love, faith, and the soul’s ascent beyond fear and sorrow. The poems move from an opening hymn to the life-force that urges all creation to unfold, to meditations on purposeful journeying, the omnipresence of divine Love, and the patient power of faith. A cosmic chorus calls humanity to claim its divine likeness, while a life-spanning monologue transforms loss and death into homecoming. We encounter moral parables of weaving despair through hate or contentment through love, a vow to keep the heart’s door open despite risk, and a confession that fame and gold weave only a tattered web without Love as warp and woof. The speaker answers fear with song and lifts eyes above mire to the stars, reframing victory as the sweetness kept in the soul, not the struggle itself. The collection culminates in an extended prayer to the sky for cleansing, freedom, and uplift, asking to be remade in Love and set joyfully soaring. (This is an automatically generated summary.)

"The works of the Reverend George Whitefield, M.A., Vol. 6 (of 6) : Containing…." by George Whitefield is a collection of sermons written in the late 18th century. This volume gathers evangelical preaching on repentance, faith, grace, and the work of the Holy Spirit, pressing hearers to turn from sin and embrace Christ. Its themes emphasize heartfelt conversion over outward religiosity, urgent calls to accept the gospel now, and warnings against self-righteousness. Readers can expect fervent appeals, vivid biblical exposition, and practical exhortation aimed at personal renewal. The opening of the volume presents transcriber’s notes, a title page, and an extensive contents list of sermons keyed to scripture, then launches into preaching. Sermon XXXII (“A Penitent Heart”) defines true repentance as a God-wrought inner change—sorrow for sin, hatred of it, and forsaking it—explains its causes in divine grace, argues its necessity for salvation, and urges immediate turning to Christ with strong warnings and tender encouragements to great sinners and counsel to grateful believers. Sermon XXXIII (“The Gospel Supper”) expounds Luke’s parable of the great banquet, rebukes worldly excuses, traces its fulfillment from Jews to Gentiles, defends field-preaching, and warmly invites the poor and outcast to come to Christ while warning of the peril of refusal. Sermon XXXIV (“The Pharisee and Publican”) begins by exposing natural self-righteousness, contrasts Pharisee and Publican in the temple, critiques boastful prayer and judging others, and cautions against trusting in religious acts like fasting and tithing as grounds of justification. (This is an automatically generated summary.)

"The works of the Reverend George Whitefield, M.A., Vol. 5 (of 6) : Containing…." by George Whitefield is a collection of sermons written in the late 18th century. The volume gathers evangelical expositions on Scripture that press themes of human sin, Christ’s redeeming work, conversion, holy living, and practical devotion. Expect vigorous, plainspoken appeals, doctrinal clarity about grace versus works, and pastoral guidance for daily piety. The opening of the volume presents transcriber’s notes, a title page outlining sermons, tracts, and letters, a detailed contents list, and then launches into the sermons. Sermon I expounds Genesis 3:15, retelling the Fall, exposing Satan’s subtlety, contrasting human fig‑leaf righteousness with God’s grace, identifying the “seed of the woman” as Christ, and arguing that salvation rests on the covenant of grace rather than human conditions; it urges believers to expect persecution yet promises Christ’s ultimate victory. Sermon II, on “Walking with God” (Genesis 5:24), defines such walking as reconciliation through Christ, habitual communion, and steady growth, and prescribes means—Scripture, secret prayer, meditation, reading providence, heeding the Spirit by the Word, ordinances, and fellowship—before motivating hearers by the honour, joy, and heavenly end of such a life, with pointed calls to sinners, saints, and ministers. Sermon III begins the testing of Abraham (Genesis 22), distinguishing God’s trials from temptations to evil and highlighting Abraham’s ready obedience, but the excerpt breaks off as that exposition gets underway. (This is an automatically generated summary.)

"Just in time" by Catharine Shaw is a didactic children''s novel written in the late 19th century. The story follows Pollie, a miller’s daughter whose forgetfulness and quick temper strain home life, as new influences draw her toward sincere Christian faith. Between a rural mill and a bustling provincial town, she navigates family friction, fashionable cousins, and a secretive courtship that tests truth and loyalty. The opening of the novel shows Pollie clashing with her mother at the mill while finding tenderness and counsel from her devout father. Sent to her aunt in Chichester, she encounters her cousins’ worldliness and Laura’s clandestine admirer “H. F.,” then meets Miss Loveday, whose guidance and a Town Hall mission lead both Pollie and her uncle to a decisive conversion. A picnic exposes the admirer as a shallow flirt, deepening Pollie’s concern for her cousins. Back home she struggles to submit and apologize, seeks Miss Loveday’s help, and learns of Miss Loveday’s own painful obedience in breaking off an engagement to Harry Fulbert after a damaging report. Pollie’s father reveals there are two cousins with that name—one upright, one not—prompting Pollie to inform the vicar; as the vicar prepares to investigate, word arrives that Harry has not sailed and has come to the vicarage, hinting that the misunderstanding may be resolved. (This is an automatically generated summary.)

"Stick to the raft" by Mrs. George Gladstone is a religious children''s novel written in the late 19th century. It is a moral tale set along the Saale in Bavaria, following Hans Richter, a woodcutter’s son whose dying father’s counsel—“stick to the raft”—becomes both rafting advice and a Christian motto. Taken in by the toll-master Karl Schmidt at Kösen, Hans faces grief, poverty, workplace trials at the weir, and a simmering rivalry with the miller’s son Robert and his scheming friend Paul, as faith, honesty, and courage are tested. The opening of the story introduces the Fichtel Mountains, Hans’s devout father and his deathbed charge, and Hans’s move to Kösen to help guide rafts over the weir under the stern-but-kind toll-master, Karl, and his gentle, invalid mother. Hans adopts “Stick to the Raft” as a call to cling to Christ while working the river; he is provoked by Robert and the malicious Paul, briefly loses his temper over a petty prank, and is lovingly corrected. As Hans trains for the town’s shooting festival, a visit to Naumburg’s cherry feast—and a lesson on the martyr John Huss—frame the book’s theme of patient endurance; there Paul secretly injures Hans with a squib, sidelining him from the competition. Robert wins amid guilt, Hans bears his setback with grace, and an elderly sausage-seller who overheard Paul’s plot arrives at the toll-house, intent on setting the wrong right. (This is an automatically generated summary.)

"A preface to morals" by Walter Lippmann is a work of social and moral philosophy written in the early 20th century. It examines the modern loss of religious certainty and authority, the emptiness that can follow emancipation from orthodoxy, and the need to find a credible, disciplined humanism to guide conduct in a secular world. Lippmann probes why both triumphant disbelief and nostalgic return fail to satisfy, and why moral life requires more than taste, mood, or fashion. The opening of the book traces the “problem of unbelief”: those no longer anchored by ancestral faith feel aimless despite newfound freedoms, and the liberal prophecy of deliverance has disappointed, leaving people nervously credulous and tempted by new cults. Lippmann contrasts modernist redefinitions of God (abstract, symbolic, or metaphysical) that lack compelling authority with fundamentalist demands for literal historical facts; he shows how the former cannot sustain popular devotion, while the latter, lacking a sure arbiter, collapses into schism—Catholic critique included. He argues that higher criticism and “decoding” Scripture (e.g., turning immortality into a platonic ideal) strip religion of the certainty and external sanction that once consoled, commanded, and unified ordinary believers. Finally, he sketches the “acids of modernity”: shifting political analogies for God, urbanization, mobility, media-driven novelty, and the loss of familiar landmarks all corrode piety; fundamentalist agitation appears as anxious compensation for a confidence that has already ebbed. (This is an automatically generated summary.)

"Select works of Porphyry : Containing his four books on abstinence from animal…." by Porphyry is a collection of philosophical treatises written in the 3rd century. It gathers his ethical case for abstaining from animal food, an allegorical interpretation of Homer’s Cave of the Nymphs, and brief auxiliaries for understanding intelligible realities, here presented in English with scholarly framing. The focus is Neoplatonic ethics and metaphysics aimed at a contemplative, purified life, with a translator’s appendix elaborating the Odyssey’s allegory. The opening of the volume presents a translator’s introduction that sketches Porphyry’s life, his role in transmitting and clarifying Platonism, and outlines the contents and aims of the included works. Then Book I of On Abstinence begins as a letter rebuking a friend (Firmus) for returning to meat-eating; Porphyry announces that he will answer the strongest objections—from Stoics, Peripatetics, Epicureans, and a polemicist named Clodius—and he summarizes their claims about justice, utility, law, sacrifice, medicine, population, and transmigration. He then marks off his true audience—those seeking a contemplative life—and argues that happiness is living according to intellect, which requires withdrawing from the senses and passions (especially those inflamed by diet), cultivating solitude and moderation, and choosing light, simple foods so the soul loosens its bond to the body and turns upward to intelligible being. (This is an automatically generated summary.)

"A second day in Mary Carrow''s school by Anonymous" is a children’s Sunday-school tale written in the mid-19th century. It depicts a gentle, instructive day in a small classroom, weaving simple academics with moral guidance and Christian devotion. The likely topic is a rainy-day school session in which a kind teacher blends grammar, arithmetic, stories, and Scripture to nurture obedience, gratitude, and kindness. On a wet morning, Mary Carrow welcomes her pupils—Charles, Harry and Lucy Linn, Lily and Eddy Forester, Susan Field, Ellen Raby, and the tardy Carry Deacon, who has been delayed by stopping to admire kittens and arrives soaked. Mary comforts and equips Carry with dry shoes, then teaches nouns, leads blackboard shapes and multiplication in concert, and oversees indoor games at recess. Carry privately confesses her missteps; Mary counsels her about thoughtfulness, gives a short prayer for forgiveness, and encourages better habits. The class shares a simple communal dinner (with much delight over small pies) and observes a quiet moment of gratitude. In the afternoon they recite definitions, answer basic questions about the senses, practice writing, and hear a true story about a kind muffin-man who aids a poor sailor’s family. The day ends with reading from Genesis about Creation and Eden, a brief talk on obedience and God’s love, and a careful dismissal as Mary returns borrowed items and sends the children home in improving weather. (This is an automatically generated summary.)

"Episodes before thirty" by Algernon Blackwood is a memoir written in the early 20th century. It traces the author’s formative years through hardship, wanderlust, and spiritual seeking, from failed ventures in Canada and moral conflict over running a Toronto saloon to poverty and fear in New York, set against an evangelical upbringing and a growing devotion to Nature and Eastern thought. The opening of the memoir recalls a stifling New York boarding-house where the young narrator endures vermin, hunger, and the menace of a petty forger roommate, cooks dried apples over gas jets, and sometimes sleeps on benches in Central Park. He then backtracks to his Canadian years: modest work at a Methodist magazine under kindly Dr. Withrow (who recoils when he admits he is a Buddhist), an ill-starred partnership in a Jersey dairy that collapses, and a second gamble—buying the disreputable Hub Hotel with his friend John Kay—despite a conscience formed by teetotal, evangelical parents. A flashy opening day at the saloon yields to decline, pilfering staff, and financial loss, even as he learns barroom tactics from Billy Bingham and wrestles with shame. Threaded through are vivid memories of evangelical childhood, Moravian schooling, early encounters with Patanjali, theosophy, and hypnotism, the guidance of a Hindu student, and, above all, nights alone in woods and by the lake whose rapture and calm teach detachment and help him endure. (This is an automatically generated summary.)

"Last letters from the living dead man" by David Patterson Hatch is a collection of spiritualist letters and metaphysical essays written in the early 20th century. Framed as messages dictated through Elsa Barker’s automatic writing, it offers posthumous guidance on America’s moral destiny during and after the Great War, blending occult insight with practical civic counsel. The focus is on courage, unity, ethical reform, and the shaping influence of unseen worlds on national life. The opening of this work begins with Barker’s candid introduction: she recounts how the letters were “written down” during 1917–1918, her earlier volumes, her reluctance to continue automatic writing, and her turn to analytical psychology (especially Jung) while affirming a deep, experiential belief in immortality and the practical value of prayer and mysticism. The first letters from “X” invoke the “Genius of America,” urging fearlessness, service, and national unity amid wartime upheaval, and foretelling great change akin to winter giving way to spring. He warns that America suffers from an “indigestion of gold,” presses for rebuilding Europe, shipbuilding, fair lending, government stewardship of key utilities and food, and steady work to prevent panic and hysteria, while cautioning about a coming surge in psychic sensitivity and the need for restraint. Further letters advise honest dealing at home, level heads in turbulent politics, simple methods to calm fear, and describe “invisible armies” aiding from beyond; they also stress America’s role in spiritual culture, discuss reincarnated Native souls within the population, and narrate a forest encounter with an indigenous chieftain that reframes vengeance into future brotherhood—before returning to the central theme that a nation’s ideals, like individuals’, determine its fate. (This is an automatically generated summary.)

"Folk tales of Sind and Guzarat" by C. A. Kincaid is a collection of folk stories written in the early 20th century. It gathers legends, saints’ lives, place-lore, and moral tales from Sind and Gujarat, retold in clear, engaging prose. The focus is on the region’s syncretic Hindu–Muslim spirituality, its river-and-desert settings, and the romance of shrines, ruins, and local heroes. It will appeal to readers interested in South Asian folklore and cultural history. The opening of the book frames the project with a preface noting these pieces first appeared in newspapers, a dedication, a Shah Latif epigraph, and a foreword praising Sind’s landscape, romance, and new archaeological discoveries, before moving into the Sind tales. Kincaid retells the miracles and cult of Lal Shahbaz of Sehwan; the river-born savior Udero Lal who protects Hindus and leaves a shared temple-mosque; Zinda Pir (Al-Khidr/Elijah) as guardian of Indus boatmen; the life of Shah Abdul Latif and the making of Shah jo Risalo; and Makhdum Nuh’s wonders, including realigning Tatta’s great mosque. He then gives origin legends: Hyderabad (Nerankot) through Shah Makai and Haidar Ali; and two contrasting accounts of Brahmanabad’s destruction, both blaming a wicked ruler. The section closes with a fairy-tale, The Eighth Key, where a loyal minister repeatedly saves his king at great cost and is restored, and it begins The Noose of Murad, explaining a ruined fort and a proverb through the rise of a bald grass-cutter favoured by fate. (This is an automatically generated summary.)

"War letters from the living dead man" by David Patterson Hatch is a collection of spiritualist letters written in the early 20th century. It presents purported communications from a deceased American judge, “X,” channeled through Elsa Barker, who reports from the afterlife on the unseen forces shaping the Great War. Blending battlefield vignettes with esoteric teaching, it explores karma, elemental beings, the struggle of love versus hate, and a call to universal brotherhood under the guidance of a Teacher and an angelic “Beautiful Being.” The opening of the work sets the stage through Barker’s introduction, detailing her automatic writing method, her cautious skepticism, and incidents she takes as evidence, then moves into the first letters in which “X” returns from a starry sojourn to confront demonic forces driving the war and assures that the powers of good will ultimately prevail. Early letters depict astral battles, monstrous elementals, the Archduke’s troubled after-death state, a sharp critique of Prussianized Germany coupled with a plea to love one’s enemies, and Belgium’s suffering framed through karmic “spectres of the Congo.” Further chapters offer scenes of unseen guardians protecting a Belgian home, consolation for the bereaved via a reincarnation-as-day metaphor, an angelic discourse on love and hate, and teachings on Humanity as one body, the inner “foeman,” and the danger of over-climaxing any rhythm. The narrative includes reading soldiers’ thoughts in Brussels, a prophecy of a coming Sixth Race centered in America, praise of France’s civility and restraint (with Abraham Lincoln watching over the U.S.), and closes this opening stretch with a glimpse of Masters debating how to soften the war’s end and a warning about will-driven “magic” that forces outcomes against the larger law. (This is an automatically generated summary.)

"Kurze Geschichte und Beschreibung der k.k. Pfarrkirche zum heiligen Carl…" is a commemorative ecclesiastical booklet written in the early 19th century. It offers a devotional historical account and architectural description of Vienna’s church dedicated to St. Charles Borromeo, likely composed for a jubilee of its consecration. The book’s topic is the founding, consecration, architecture, artworks, and later history of the church, together with a concise hagiographic sketch of its patron saint. The narrative opens with Emperor Charles VI’s vow during a devastating plague to build a church in honor of St. Charles Borromeo, followed by the choice of site, the plan by Fischer von Erlach, the laying of the foundation, and the completion and solemn consecration under Cardinal Kollonitz, including the dedication of the high altar, six side altars, and the blessing of eight bells. It then traces the church’s stewardship by the Knights of the Cross with the Red Star, the endowment under Maria Theresa, elevation to a parish under Joseph II, and notable restorations, culminating in a jubilee context. A detailed tour describes the monumental façade with portico, dome, and twin narrative columns, the luminous interior with Rottmayr’s frescoes, altarpieces by Pellegrini, Ricci, Gran, Van Stippen, and Altomonte, imperial oratories, and treasured relics of the saint. The appended life of St. Charles highlights his reforming zeal, disciplined piety, pastoral leadership in Milan—especially his self-sacrificing response during a plague—his death and enduring veneration. The book concludes with a prayer and a nine-day order of services for the centennial celebration. (This is an automatically generated summary.)

"Before the Most Holy = (Coram Sanctissimo)" by Mother Mary Loyola is a collection of Catholic devotional meditations written in the early 20th century. Centered on Eucharistic adoration, it offers intimate, practical guidance for “visits” to the Blessed Sacrament and for cultivating a living friendship with Christ present in the tabernacle. Mixing brief prose meditations with occasional verse, it encourages praise, contrition, thanksgiving, and confident petition, especially amid distraction and spiritual dryness. The opening of the work frames the practice historically through an editor’s preface, noting how visits to the Blessed Sacrament developed gradually and explaining that the book’s aim is to help ordinary people pray simply and sincerely. The first chapters then model conversational prayer: urging frequent, affectionate visits to Jesus, translating everyday concerns into dialogue with Him, and welcoming readers to bring worries, defeats, and small victories to His Heart. Themes include praise in trial, readiness to share Christ’s chalice (“Possumus”), His desire for companionship in the tabernacle, bringing practical cares into prayer (“What things?”), trust in faith over feelings, resilience after failure and gratitude after grace, and the courage to follow truth. Interwoven poems and reflections move through neglect, night adoration, Divine providence, the lavish “improvidence” of Eucharistic love, inner transformation, darkness and dereliction met with filial trust, the gravity of His Second Coming, and a final turn to see the world sanctified by Christ’s hidden Presence. (This is an automatically generated summary.)

"The life and times of the Rev. John Wesley, M.A., founder of the Methodists.…." by Rev. L. Tyerman is a historical biography written in the late 19th century. It chronicles John Wesley’s later years and the expansion of Methodism through his travels, letters, sermons, and conferences, highlighting disputes over Calvinism, Christian perfection, and adherence to the Church of England. Drawing on journals and correspondence, it shows how Wesley organized and financed the movement while extending its reach in Britain and abroad. The opening of the volume concentrates on 1768, tracing Wesley at 65 through conciliatory exchanges with Whitefield and Berridge, counsel to Lady Huntingdon, the sermon “The Good Steward,” and an energetic tour from Chatham to the North and into Scotland preaching to soldiers and vast crowds. It presents his belief in supernatural testimony (via the Sunderland apparition case), firm advocacy of Christian perfection without separating from the Church, and a stream of pointed letters (to Fletcher, his brother Charles, and critics like Thomas Adam). It prints his 1768 will and recounts the Bristol Conference—framed by his urgent dash to visit his ailing wife—which set policies on preachers trading, revived field and early-morning preaching, enforced discipline, fasting, and pastoral visitation. The narrative also touches overseas beginnings through Laurence Coughlan’s work in Newfoundland, the Oxford student expulsions and ensuing pamphlet war, and the opening of Lady Huntingdon’s Trevecca college. Throughout, decisions about chapels (such as retaining Spitalfields), burdensome debts, and even congregational singing reveal the practical strains of a rapidly growing movement. (This is an automatically generated summary.)