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A Christian woman was mourning the death of her husband. John Chrysostom knew of her grief and wrote her a letter to direct her gaze to the Lord. In the letter (c. 380 AD), Chrysostom echoes the biblical teaching that “dying is gain” and that the glories of heaven outweigh the glitter of earth.

John Calvin (1509-1564) was a theologian, pastor and reformer in Geneva during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism. This collection of prayers comes from his writings on the book of Hosea.

"On the Christian Life" by John Calvin consists of chapters 6 through 10 of book 3 of the Institutes. It includes chapters on "Scriptural arguments exhorting us to holiness", "Self-denial and bearing the cross", "Aspiring to the future life", and "Rightly using the present life and its comforts."

St. John Chrysostom’s sermon on spiritual riches that are superior to material wealth, and scorns robbers and housebreakers and slanderers and false accusers and death itself. For they are not parted from the possessor by death, and they accompany them on their journey to the other world, and are transplanted with them to the future life.

This sermon by St. John Chrysostom points out the error of scrutinizing the sins of others with great exactitude while we let our own pass. He argues that we ought to do the contrary, to keep our own faults unforgotten but never even to admit a thought of those of others. He argues that God would be more inclined to forgive their sins if people did that.

John Chrysostom’s letters to his childhood friend Theodore who had fallen for a young woman after agreeing to live a life of asceticism. John explains to Theodore that he has covenanted with a Heavenly Bridegroom and that to marry Hermione would be adultery. John compares the destruction of the soul of Theodore to the destruction of the Temple of Israel.

John Chrysostom (c. 347-407), Archbishop of Constantinople, was an early Church Father. This series of eight instructions concerning baptism were given by him, most likely at Antioch around the year 390. Their interest derives from Chrysostom's activities for the baptismal candidates and as their instructor in Christian doctrine and morality.

Thomas Boston explains the first commandment as consisting of three parts: Knowing. Acknowledging. Worshipping and glorifying. He shows that every command has an affirmative part and a negative. The negative is included in the affirmative, and the affirmative in the negative.

This sermon by George Everard deals with petitionary prayer. The six words are, "Lord Jesus, glorify Yourself in me!" He values this prayer, because it is the echo of the Christian's heart to the words of Christ on the night before His death.

A sermon of George Everard about freedom. He states that in the life of a Christian there is freedom and yet there are bonds, as explained by the Apostle Paul in 1 Corinthians 7. He was speaking to a church where some were free, and others under the yoke of slavery, reminding them of their position as disciples of Christ, and showing how it lifts them up above the distinction that existed in their temporal condition.

In this short sermon, Thomas Boston set out the qualities of the God’s wrath. He claims that although eternal and dreadful, it contains no injustice. He argues that the Judge of all the earth can do no wrong.

The Puritan William Perkins was the first to articulate prayer and preaching in his treatise on hermeneutics and homiletics titled The Art of Prophesying (1592). Perkins considered the pastor to be in the great succession of biblical prophets and apostles. Perkins’ method of preaching consists of interpretation, analysis, and application.

Puritan Richard Sibbes first published The Bruised Reed in 1630. Known among his contemporaries as "the sweet dropper", many religious communities still take comfort in his words. They are generally perceived as a balm rather than a strict outlining of religious rites and beliefs.

This book was written by the Puritan Thomas Boston at the age of 22. The theme is based on the injunction of Christ to his disciples, to become "fishers of men".

In this sermon, Archibald Alexander deals with prayer. He states that, as far as reason can lead us, we seem to be shut out from all fellowship with our Maker, and whether prayer is permitted would remain forever doubtful, were it not for divine revelation. And that God may be acceptably approached by sinners only through the mediation of his Son.

As a pastor and student of the Bible, Archibald Alexander came to appreciate the different ways that people experience the new birth and its effects. In his book on religious experience, he observed that there is unity and diversity to the conversion experience, and that there is no more important event which occurs in our world than the new birth of an immortal soul.

In this sermon, Archibald Alexander deals with fasting, based on inter alia Isaiah 58:3-5 and Joel 2:12-13. He argues that external fasting, without corresponding internal penitence and humiliation, is hypocrisy and that fasting must be accompanied by true humility.

Archibald Alexander (1772-1851) was a Presbyterian theologian and professor at the Princeton Theological Seminary. He argued that the decisive argument for the perpetual obligation of the Sabbath is the fourth commandment. He claimed that it was an eternal law in the same league as the moral precepts.

John Bradford (1510-1555) was an English Reformer and martyr. These following meditations and prayers were written by Bradford to supersede the ones upon similar subjects in use in the Roman Catholic Church.

Archibald Alexander begins this sermon by defining grace particularly as it concerns God’s grace to mankind. The sermon is based on 2 Peter 3:18, and in particular the exhortation to “grow in grace.” It is, as Alexander notes, “as if he had said, increase in holiness, or advance in piety.