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Keuka College  a history, Africa, Philip A
1 Africa, Philip A Keuka College a history
Judson Press 1974 First Edition; First Impression Hardcover Near Fine with no dust jacket 
Green cloth with gold print. Looks almost new. Keuka College is an independent, liberal arts-based, four-year, residential, coeducational college that emphasizes experiential learning as well as career and pre-professional education. Founded in 1890, the school is located in Keuka Park, on the shores of Keuka Lake in the U.S. state of New York's Finger Lakes region. Since the early 2000s, Keuka has also become a major educational provider in the Pacific Rim, with more than 3,000 students pursuing Keuka degrees at partner universities in China and Vietnam. Keuka College was founded in 1890 by George Harvey Ball (1819-1907), who envisioned a college that would provide a high-level education to all deserving students, regardless of economic background. As a brochure produced in 1891 attested: Keuka College was “pre-eminently, for the common people…With ample endowment,” the brochure continued, “it will raise an army of...superior men and women who shall bring strength to the nation and help to humanity.; 8vo 8" - 9" tall; 320 pages 
Price: 9.97 USD
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The Revision of the Book of Common Prayer, as Amended 1919, 1922, and 1925, author, No
2 author, No The Revision of the Book of Common Prayer, as Amended 1919, 1922, and 1925
Milwaukee, WI Morehouse 1925 First Edition; Various Hardcover Very Good with No dust jacket as issued 
Grey cover with gilt print. Shows wear especially at top and bottom of spine, otherwise tight bindings. Sun faded spine. Edition A Complete. "And as proposed for further amendment by the General Convention of 1926, for Ratification in 1928" Issued under authority and by resolution of General Convention". Rare Copy. ; 12mo 7" - 7½" tall; 249 pages 
Price: 69.97 USD
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The Second Prayerbook Of King Edward VI, 1552, B., W.
3 B., W. The Second Prayerbook Of King Edward VI, 1552
London Griffith Farran Okeden & Welsh 1891 1166305481 / 9781166305482 1st Edition Thus; First Impression Hardcover Fair with No dust jacket as issued 
Green Cover with black print. 1891 reprint of the 1552 edition. Pages browning and fragile due to age and a few pages have tears. This is not a modern reprint but the actual 1891 printing of the 1552 edition. This copy contains some underlining and comments from a former Episcopal bishop and a personal notation when he handed it down to his son an Episcopal priest and Navy chaplin. By God's grace the accession of Edward VI in 1547 permitted the acceleration of the reformation of the Church of England. Some changes were made almost immediately but it was not until March 1548 that the first new services were issued in the form of an English supplement to the latin mass. the Second Prayer Book was published and authorised for use from All Saints Day 1552. It was not well received by many and with the death of Edward the following year and the accession of Mary the book itself was in use for only a very short time. With three specific alterations, reportedly at the request of Queen Elizabeth herself, the book was re-instated and authorised for use from May 8 1559. Scarce copy if not Rare. ; The Ancient & Modern Library of Theological Literature; 9.02 X 5.98 X 0.53 inches; 250 pages 
Price: 29.97 USD
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4 B.E.B. Holy Meditations for Every Day from Ancient and Modern Writers.
London Frederick Warne and Co. 1867 First Edition; First Impression Hardcover Very Good with No dust jacket as issued 
Original 1867 printing not a reprint. Leather binding with gilt print. covers worn around edtes and top and bottom of spine. Marbled endpapers. Gilt page edges. ; 12mo 7" - 7½" tall; 329 pages 
Price: 49.97 USD
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A Relation of the Fearful Estate of Francis Spira, after he turned apostate from the protestant faith to popery. Together with the miserable and woful death of several others, wh have been enemies to the Gospel of Christ, B.H.
5 B.H. A Relation of the Fearful Estate of Francis Spira, after he turned apostate from the protestant faith to popery. Together with the miserable and woful death of several others, wh have been enemies to the Gospel of Christ
London Davies and Booth 1816 First Edition; Various Ephemera Very Good with no dust jacket 
Original imprint .Rebound in marble boards with parchment end papers and a beautiful label for title. Some foxing to uneven cut pages. Also the fearful estate and miserable end of John Chill, The Emperor Julian, Henry of Bullen, Henry the Fourth, The late famous French General Marshal Turenne, Latamus, Bishop Gardiner. Other additions to this book include: A Sketch of the Character of the late John Howard, A Short account of the life of The Rev. Timothy Senier, The life of Dr. Samuel Finley late President of New Jersey College. Among English Puritans, the most common and the most feared of Satan's temptations was the temptation to despair, the loss of hope in one's own salvation. Perhaps the most widely-known example of despair in the sixteenth and seventeenth century was the case of an Italian lawyer Francis Spira. In 1548, Spira converted to Lutheranism and began to spread the Lutheran message to others. Under pressure from the Catholic Church, however, he renounced his Protestant faith. He then became convinced that he was a reprobate, destined for hell. The story of Spira spread throughout Europe, surfacing in sermons and treatises dealing with despair. In England, an account of Spira's case by a first-hand witness, Matteo Gribalde, appeared in 1550. The most influential English account of Spira, however, was written by Nathaniel Bacon in 1638. Bacon's Fearefull Estate of Francis Spira, based on the original Latin records, became an instant best-seller and was reissued ten times in England and eight times in the American colonies in the seventeenth and eighteenth centuries. For anti-Puritans, Spira's case exemplified the dangers of the Calvinist teachings of predestination and human corruption. Puritans, however, empathized with Spira, seeing Spira's condition as simply an extreme example of the experience of all godly Christians. Rare works. ; 12mo 7" - 7½" tall; 80 pages 
Price: 199.97 USD
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6 Bigg, Charles The Spirit of Christ in common life Addresses and sermons
New York , NY Longmans, Green 1910 First American; First Impression Hardcover Very Good with no dust jacket 
Blue cloth with gilt print. With introduction by Bishop of Oxford. Contents clean and tight with light foxing. We provide delivery tracking on US orders. ; 303 pages 
Price: 14.97 USD
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Notes on the Bradleys of L"Avenir, Bradley, Wesley Hyndman, Q.C.
7 Bradley, Wesley Hyndman, Q.C. Notes on the Bradleys of L"Avenir
North Hatley Author 1984 First Edition; First Printing Hardcover Very Good with no dust jacket 
Blue grey cover with gold lettering. Notes by author on the genealogy of O'Brollachain or Bradley (the English Name) from the common ancestor William Bradley (1800-1874) who came to Canada in 1832 from Ireland. One writer asserts that the family is descended from the Bradleys of Durham, England. Full appendix with names. Scarce if not Rare. ; 12mo 7" - 7½" tall; 76 pages 
Price: 89.97 USD
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The people's shorter Anglican missal, Church of England. Liturgy and ritual. Book of Common Prayer. Communion
8 Church of England. Liturgy and ritual. Book of Common Prayer. Communion The people's shorter Anglican missal
London London : Society of SS. Peter and Paul 1939 First Edition; First Impression Hardcover Near Fine with No dust jacket as issued 
Black leather cover gilt print. Looks almost new and it is the 1939 printing. English adaptation of Roman Catholic Missal for the laity. With Prayer Book Communion office. Very clean contents and tight binding. Rare in this condition. Book now in archival sleeve to protect condition.; Illustration; 24mo 5" - 6" tall; 476 pages 
Price: 149.97 USD
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The Niobara Service Book from the Book of Common Prayer of 1929 / Niobrara Wocekiye Wowapi, Deanery, Niobrara
9 Deanery, Niobrara The Niobara Service Book from the Book of Common Prayer of 1929 / Niobrara Wocekiye Wowapi
South Dakota Niobrara Deanery 1937 Revised Edition; First Impression Hardcover Good with no dust jacket 
Black cover with gilt print. Contemporary black cloth, gilt-lettered spine. Niobrara Deanery, South Dakota Obaspe. The Bishop White Prayer Book Society underwrote the publcation of the Niobara Service Book in the Dakota language for use of the Indians in South Dakota. The original translation was done in the late 19th century. Exlibrary from the Diocesan library at Church House Philadelphia when it closed. Rare. ; 12mo 7" - 7½" tall; 368 pages 
Price: 49.97 USD
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James boys ;  Deeds of daring ... a complete record of their lives and deaths, narrating many of their stirring adventures, which have only recently ... compiled in their home state -- Missouri, Edgar, James
10 Edgar, James James boys ; Deeds of daring ... a complete record of their lives and deaths, narrating many of their stirring adventures, which have only recently ... compiled in their home state -- Missouri
Baltimore, MD I M Ottenheimer 1911 First Edition; First Impression Paperback Good with no dust jacket 
White cover with blue drawing of bandits holding up a stagecoach. Back cover has listing and cover art from other books in the series. "A complete record of their lives and deaths, narrating many of their stirring adventures,which have only recently come to light, and which have never appeared in print before. Compiled in thier home state Missouri." This book looks as though it has never been read. The pages are brittle which is common on a pulp, but not seperated. The cover and pages show browning or yellowing from age. The top and bottom of spine may have small tear. This book is protected by an archival quality sleeve to maintain present condition. Very rare. ; Black and White illustrations; 12mo 7" - 7½" tall; 163 pages; 
Price: 27.97 USD
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Raney  (Author Signed), Edgerton, Clyde
11 Edgerton, Clyde Raney (Author Signed)
Algonquin Books 1985 0912697172 / 9780912697178 First Edition; Third Printing Hardcover As New in As New dust jacket Signed by Author
Inscribed and Signed by Author on on endpaper. Beautiful scarce collectors grade copy of this book. Dust Jacket now in Mylar Protective Cover."What James Thurber might have written had he lived in North Carolina".--The Washington Post . RANEY is the hilarious story of the first two years, two months, and two days of a modern Southern marriage. The bride, Raney Bell, of North Carolina, and the groom, Charles Sheperd, of Atlanta, Georgia, met through their common interest in music. Can this marriage be saved? Stay tuned, for as one of the Bethel, N.C., matrons says to the bride, "Honey, you're at the start of a long, wonderful journey.; 1 x 7.1 x 5.2 Inches; 240 pages; p; Signed by Author 
Price: 10.97 USD
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Smith & Lamar, Agents 1914 Reprint; First Impression Hardcover Very Good with no dust jacket 
Green decorative cloth cover. 1914 reprint of the 1772 edition. Signed by J.H.Brasher of Philabelphia. 
Price: 17.97 USD
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13 Gibbs, James T Can our republic survive? Twentieth century common sense and the American crisis
Great Barrington, MA American Institute for Economic Research 1969 Various Paperback Fine with no dust jacket 
Clean contents. Scarce. We provide delivery tracking on US orders. ; Economic education bulletin; Charts; 55 pages 
Price: 11.47 USD
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Keswickism, Godbey, W.B.
14 Godbey, W.B. Keswickism
Louisville, KY Pentecostal Publishing Co. ca 1900 First Edition; First Impression Paperback Good with no dust jacket 
Booklet's cover is detached and has chips. Contents complete. Rare work by Godbey on Keswickism. Rare if not unique. This booklet is protected by an archival quality sleeve to maintain present condition. We provide delivery tracking on US orders. Booklet Possibly no publication date in item. Wesleyan and Keswick Models of SanctificationRelated MediaI. IntroductionMuch of contemporary Evangelicalism is indebted in some way to John Wesley and his theological understanding of the Christian Life, or Sanctification. Wesleyanism, various varieties of Holiness Theologies, Keswick, Deeper Life, Higher life, Victorious Life Theologies all have their root in Wesley’s teaching concerning the Christian life. Wesleyan and Keswick Models of SanctificationRelated MediaI. IntroductionMuch of contemporary Evangelicalism is indebted in some way to John Wesley and his theological understanding of the Christian Life, or Sanctification. Wesleyanism, various varieties of Holiness Theologies, Keswick, Deeper Life, Higher life, Victorious Life Theologies all have their root in Wesley’s teaching concerning the Christian life.II. Wesley and WesleyanismA. Wesley & SanctificationIn the theology of John Wesley one finds a new direction, distinct both from Reformed and classic Arminianism Wesley built his understanding of the nature of man solidly upon the Reformed position of original sin, and the subsequent necessity of divine grace for salvation. Here however he parted company with the reformers and injected the doctrine of prevenient grace, (all men have received of the Holy Spirit the ability to respond to God) into his understanding of the doctrine of salvation. Wesley rejected the Reformed concept of election , opting instead for the Arminian concept of conditional election. Thus he joined the Reformed doctrine of the total sinfulness of the individual and the primacy of grace with the Arminian stress on human freedom, with its subsequent moral obligations. But his doctrine of Sanctification was not traditional Arminianism Wesley was also heavily influenced by the mystics. Packer has observed that he superimposed“on the Augustinianism of the Anglican prayer book and the heaven aspiring High Church moralist in which he was reared a concept of perfection . . . that he had learned from the Greek Patristic sources. “Macarius the Egyptian” . . . and Ephraem Syrus were chief among these. There idea of perfection was not of sinlessness, but of an ever deepening process of all around moral change. To this idea Wesley then added the lesson he had learned form those whom he called the “mystic writers” (a category including the Anglican William Law, the Roman Catholics Molinos, Fenelon, Gaston de Renty, Francis de Sales, and Madame Guyon, the Lutheran Pietist Francke, and the pre-reformation Theologia Gremanica) The lesson was that the heart of true godliness is a motivating spirit of love to God and man; without this all religion is hollow and empty. (Keep In Step with the Spirit,134)Wesley asserted the primacy of justification, and the assurance the believer could have based upon the righteousness of Christ. However, his Arminian view of election creeps into his view of final salvation. He views the process of Sanctification as one of making the individual worthy of salvation. This process is a work of God, but it is also a work of man. At this point a synergism appears. At one point he explicitly states that good works are a condition of final justification which he regards as necessary for final salvation (Lindstrom, 207)B. Developments within WesleyanismAs Wesleyanism took root in America, it was institutionalized in the context of the circuit rider and revivalism. This had profound results on the form of the teaching. As early as 1784 Francis Asbury advocated preaching the experience of entire sanctification as one which believers should expect immediately by faith. Revivalism emphasized definable turning points in a Christian’s life as essential. Holiness preaching tended to center around Wesley’s sanctification teaching of a second crisis experience subsequent to justification which was commonly termed entire sanctification. From this followed it followed that it was the duty of those who had experienced entire sanctification to confess it and seek to bring others into this experience.As Methodism became respectable, there was a call for a return to the pure doctrine of Wesley. In the latter part of the nineteenth century the National holiness Association was born to promote Wesleyan-holiness theology. Three names are prominent in the promulgation of holiness theology: Phobe Palmer; William Boardman; and Hannah Whitehall Smith.Phobe Palmer’s emphasis becomes key here. Although she says nothing that Wesley did not say a century before, she changes the Wesleyan emphasis subtly, and injects presuppositions foreign to Wesley. Whereas with Wesley the experience of perfection was something to be sought, for Palmer it was vital for continuance of salvation. For Palmer the crisis was vital. Perfection was the beginning of the Christian life and growth in holiness and the focal point of the Christian life. The focus of sanctification tended to be wholly upon a single point of wholehearted commitment, and divorced from any gradual process. “Thus, the moment of death to self and birth to love readily became an end in itself--a goal rather than an essential element in the establishment of a new relationship of freedom and love in the hearts of believers as the Holy Spirit led them from grace to grace in the will of God. (Dieter, 41)C. Key PropositionsSecond Work Of Grace.For the holiness proponents particularly the second work of grace became vital for retaining one’s salvation. Palmer particularly sees justification as dependent upon the believer’s faithfulness. she states:“As I ascended the heavenly way, clearer light shone upon my mind, revealing higher duties, requiring more of the spirit of sacrifice, and furnishing yet stronger tests of obedience. but with increasing light, increasing strength was given, enabling me to be answerable to these higher duties: for I had not learned how to retain justification while under condemnation at the same time for neglecting known duties.”For Palmer the solution lay in sanctification, envisioned as a post conversion crisis. She termed this a crisis because for her the issue was the retention or loss of justification. again she states:“I saw I could not; I must either make the necessary sacrifices, or I must sin, and by my sin forfeit my state of justification. And here my justification would have ended with me had I refused to be holy.”Thus, the second work of grace is really the basis of one’s continuance in salvation.The means of achieving this second work of grace is conceived of as an act of faith akin to the act of faith involved in justification. William Boardman notes:“Whether the question relates to justification or sanctification, the answer is the same. The way of freedom from sin is the same as the way of freedom from condemnation. . . faith in the purifying presence of Jesus.” (Higher Christian Life, 81)This same mentality persists to this day. in the Spring of 1986 I attended a Sanctification Conference sponsored by the C&MA in Piedmont CA. The keynote speaker, the president of the denomination began his first sermon with the words, “There are two gospels, the gospel of justification is for the sinner, the gospel of sanctification for the saint.” Justification is seen as delivering from the penalty of sin, sanctification is seen to deliver from the power of sin.For Boardman, this work of grace is a mystical inauguration into a process:“In the one, atonement has been made, and the moment it is accepted, pardon is complete; in the other, although the righteousness of Christ is perfect in which the soul is to be clothed, yet the work of unfolding . . . is a work of time and progress.” (40)Hannah Whitehall Smith propounds the basic teaching of holiness theology by bifurcating justification and sanctification. Her contribution, no doubt reflecting her Quaker background was the injection of a quietism into the process. She envisions the process as an entire surrender to the Lord, and a perfect trust in Him. She envisions three steps to the process:(1) The Christian must realize the gift of God.“In order therefore to enter into a practical experience of this interior life, the soul must be in a receptive attitude, fully recognizing that it is God’s gift in Christ Jesus.” (The Christian’s Secret of a Happy Life, 47)(2) Consecration is necessary.She states that the soul must be abandoned to God and lie passive in His hands (47) “To some minds the word ‘abandonment might express this idea better than the word consecration. But whatever word we use, we mean an entire surrender of the whole being to God--spirit soul and body placed under his absolute control, for Him to do with us as He pleases.”(3) Faith then follows surrender.“Love may be lavished upon us by another without stint or measure, but until we believe we are that we are loved, it never really becomes ours.” (51) She concludes: “In order to enter into this blessed interior life of rest and triumph, you have to take two steps--first entire abandonment; and second absolute faith. (52-54)While, holiness theologies come in many varieties and with various emphases, they all make the crucial disjuncture between justification, appropriated by faith and securing pardon form sin and sanctification/crisis/second work of grace/baptism by the spirit as a post conversion faith experience which breaks the power of sin.Sinlessness:In Wesley’s mind sin was primarily voluntary and was thus intimately bound up with the will. In a sermon on 1 John 3:9 speaking of the privilege of sinlessness he defined sin in a wholly voluntary manner.By sin I here understand outward sin, according to the plain common acceptation [sic] of the word; an actual, voluntary, transgression of the law of God; and of any commandment of God, acknowledged to be such, at the time it is transgressed.Elsewhere speaking of the nature of sin he declared:Not only sin, properly so called, (that is, a voluntary transgression of a known law) but sin, improperly so called, (that is an involuntary transgression of a divine law, known or unknown) needs the atoning blood.I believe there is no such perfection in this life as excludes these involuntary transgressions which I apprehend to be naturally consequent on the ignorance and mistakes inseparable from mortality.Therefore sinless perfection is a phrase I never use, lest I should seem to contradict myself.I believe a person filled with the love of God is still liable to these involuntary transgressions.Such transgressions you may call sin, if you please: I do not, for the reasons above-mentioned. (Works: “A Plain Account of Christian Perfection,” 19 (XI, 396)Wesley’s hamartiology “emphasized the willful or spiritual dimensions of sin more than the outward (moral) or cognitive (theoretical knowledge) aspects of it. Sinlessness in this context was more a matter of willing God’s will than replicating God’s perfect knowledge, action, or holiness; sin was more a matter of knowledgeable and willful rebellion against God’s will than a failure or lack of conformity to the glory of God.” (John Tyson, Charles Wesley on Sanctification (Grand Rapids: Zondervan, 1986) 257.)Christian Perfection:John Wesley saw Christian perfection which was available to all believers in this life as a gift from God and to be accomplished in a moment in time Christian Perfection is that love of God and our neighbor, which implies deliverance from all sin. That this is received merely by faith That it is given instantaneously, in one moment. That we are to expect it, not at death, but at any moment; that is, now is the accepted time, now is the day of this salvationJohn Wesley was adamant about the instantaneous nature of this perfection/sanctification. His brother Charles however more and more brought the process to the forefront as the years progressed.Wesley himself drew up a list of ten propositions concerning perfection which teach a progress-crisis-progress as a model for Christian perfection. In these propositions it can clearly be seen that Wesley does not understand the term teleios in the sense of mature (BAG,187) but rather in the sense of his own definition of sinlessness. There is such a thing as perfection: for it is again and again mentioned in Scripture. It is not so early as justification: for justified persons are to “go on to maturity.” (Heb. 6:1) It is not so late as death; for St. Paul speaks of living men that were perfect (Phil. 3:15) It is not absolute. Absolute perfection belongs not to man, nor to angels, but to God alone. It does not make a man infallible: None is infallible, while he remains in the body. It is sinless? It is not worthwhile to contend for a term. It is ‘salvation from sin.’ It is ‘perfect love.’ (I John 4:18) This is the essence of it; its properties, or inseparable fruits, are, rejoicing evermore, praying without ceasing, and in everything giving thanks. (I Thess. 5:16, etc.) It is improvable. It is so far from lying in an indivisible point, from being incapable of increase, that one perfected in love may grow in grace far swifter than he did before. It is amissible, capable of being lost; of which we have numerous instances. But we were not thoroughly convinced of this, till five or six years ago. It is constantly both preceded and followed by a gradual work.” (WORKS: “A Plain Account of Christian Perfection,” 25 (XI, 441-42)).As can be seen from the above quoted propositions, for Wesley perfection was not the equivalent of maturity, but it was to be equated with sinlessness (i.e. voluntary transgression), or love. He explained perfection elsewhere as “perfect love.” “I want you to be all love. This is the perfection I believe and teach.” He was careful not to set perfection too high, recognizing the dangers of “high-strained perfection” which he said led to a thousand nervous disorders. Such high-strained perfection (“so high as no man we have ever heard or read of attained [it]”) would have the unexpected result of driving Christian perfection out of the world.Entire Sanctification:This is “a personal, definitive work of God’s sanctifying grace by which the war within oneself might cease and the heart be fully released from rebellion into wholehearted love for God and others.” (Dieter, 17) This experience has negative and positive benefits. Negatively, it is seen as a cleansing of the heart, which heals the remaining systemic damage from Adam’s transgression. Positively, it, it is a freedom, “a turning of the whole heart toward God in love to seek and to know His will, which becomes the soul’s delight.” (Dieter, 18) Wesley listed the benefits of this sanctification: To love God with all one’s heart and one’s neighbor as oneself; To have the mind that is in Christ; To bear the fruit of the Spirit (in accordance with Gal. 5); The restoration of the image of God in the soul, a recovery of man to the moral image of God, which consists of righteousness and true holiness”; 5.Inward and outward righteousness, “holiness of life issuing from the heart”; God’s sanctifying of the person in spirit, soul and body; The person’s own perfect consecration to God; A continuous presentation through Jesus of the individual’s thoughts, words and actions as a sacrifice to God of praise and thanksgiving; Salvation from all sin. (Wesley, sermon “On Perfection”, Works 6, 413-15.)D. Scriptural SupportWesleyans claim that they approach Scripture holistically and do not rely on proof-texts for their doctrine, and that the holistic teaching of Scripture, its warp and woof, supports their doctrine of Sanctification. Nevertheless there are several passages which form the matrix of their understanding of the nature of sanctification. These include:Deut. 30:6Ezekiel 35:-26, 29Matt. 5:8, 48; 6;10Rom 2:29Rom 12:1-2 Therefore I urge you brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship.Phoebe Palmer a leader in the revival of Wesleyanism in the late 19th century gives a typical holiness exposition of this passage, placing it in the context of the altar of Exodus 29:37. According to Palmer, Christ is the believers altar. Since according to Exodus everything that touched the altar is holy, every Christian who was willing by faith to present himself without reservation as a living sacrifice upon the altar of the finished work of Christ would be entirely sanctified and cleansed from all sin. (Dieter, 39)2 Cor 3:17-18; 7:1Gal 2:20Ephesians 3:14-29; 5:27Phil 3:151 Thess. 5:23Titus 2:11-14;Heb. 6:1; 7:25; 10:14John 8:34-36;John 17:20-23:Commenting on the John 17 passage, Mildred Wynkoop has noted parallels with Ephesians 4:Jesus had in mind a spiritually unified body of believersThat would bring glory to Himself.He died to sanctify them. Al other elements of redemption were included but incidental to this.Sanctification was in word and in truth. This “word” obviously not the Scripture primarily, but was found in living fellowship with the living Word, who is himself Truth.The commission was accompanied by a moral fitness--for the unity of the spirit indicated in both passages is moral clear through.(Wynkoop Theology of Love, 320, cited by Dieter, 32)1 John 1:51 John 7-91 John 2:61 John 3:31 John 3:8-10In commenting on this passage Wesley based his whole thesis upon his definition if sin as voluntary transgression. (see above), James 1:4E. CritiqueRedefinition Of Terminology:The Reformed have for centuries taken Wesley to task for teaching sinless perfection. While this charge is not really accurate, for the reasons shown above, Wesley himself must bear the blame for this charge because of his own redefinition of terms. Packer notes:It was indeed confusing for Wesley to give the name perfection to a state which from many standpoints was one of continued imperfection. It was yet more confusing that he should define sin “properly so called”, subjectively, as “voluntary transgression of a known law,” rather than objectively, as failure, whether conscious or unconscious, voluntary or involuntary, to conform to God’s revealed standards. It was supremely confusing when he let himself speak of sanctified persons as being without sin ( because they were not consciously breaking any known law) while at the same time affirming that they need the blood of Christ every moment to cover their actual shortcomings. Wesley himself insisted that by the objective standard of God’s “perfect law,” every sanctified sinner needs pardon every day; that makes it seem perverse of him also to have insisted on stating his view of the higher Christian life in terms of being perfect and not sinning.Unrealistic Theological Rationale:Wesley at least saw the experience of perfection uprooting and eradicating sinful desire from the heart. His understanding saw this not only as a change in the moral nature but as effecting some kind of a physical change as well. (see Packer 140-141) This thread of Wesley’s teaching has been picked up by such groups as the church of the Nazarene in its teaching of the eradication of the sin nature.Spiritual Elitism:The injection of a second work of grace into the Christian life also leads to a spiritual elitism on the part of those who have attained this “higher life.” There is a subtle tendency to look down patronizingly upon those who have not had this experience. (One of my former students at Simpson recently told me he was going to write an article entitled, “my life as a second class Christian”!)Dangers of Legalism:Particularly in the holiness groups, the Wesleyan concept of perfection as perfect love was exchanged for what Wesley called “high-strained” perfectionism which seeks the absolute perfection of God. To achieve this high standard, sin was redefined in terms of external acts and equated with cultural norms e.g. smoking, drinking, dancing, hair length, makeup, movies. Richard Lovelace speaks eloquently to this problem. . “. .. the conscience cannot accept sanctification unless it is based in a foundation in justification. When this is attempted the resulting insecurity creates a luxuriant overgrowth of religious flesh as believers seek to build a holiness formidable enough to pacify their consciences and quiet their sense of alienation from God. (The Dynamics of Spiritual Life, 104,) “The fully enlightened conscience cannot be pacified by any amount of grace inherent in our lives, since that always falls short of the perfection demanded by God’s law. . . such a conscience is forced to draw back into the relative darkness of self-deception. Either it manufactures a fictitious righteousness in heroic works of ascetic piety, or it redefines sin in shallow terms so that it can lose the consciousness of its presence.” (99)Problems With Exegesis:Wesley’s Scriptural proof of his doctrine (see above) consist of either promises and calls to holiness (with affirmations that God will indeed finally deliver his people from sin) or they are statements of accomplished deliverance which the believer possesses now. “Wesley affirms that the promises find fulfillment in total and absolute terms in this life and appeals to declarations, along with the prayers and commands, to buttress his conclusions.” (Packer, 139). In short he falls victim to a totally realized eschatology rather than seeing the tension of an “already but not yet” with reference to the Christian life.Protestations notwithstanding . . .Wesley in his own life did not rely upon justification for his acceptance before God. He looked to his state of Sanctification and there found that he was less than perfect. This caused him doubt of his salvation.On October 14, 1738 he wrote, “I cannot find in myself the love of God, or of Christ. Hence my deadness and wanderings in public prayer...Again: I find I have not that joy in the Holy Ghost.”On January 4, 1739 he wrote, “My friends affirm I am mad, because I said I was not a Christian a year ago. I affirm I am not a Christian now. Indeed, what I might have been I know not....Though I have constantly used all means of grace for twenty years, I am not a Christian.”On June 27, 1766 he wrote to Charles Wesley, “. . . and yet (this is the mystery) I do not love God. I never did. Therefore I never believed in the Christian sense of the word. Therefore I am only an honest heathen.”Comment by P.T. Forsythe :“It is a fatal mistake to think of holiness as a possession we have distinct from our faith and conferred upon it. That is a Catholic idea, still saturating Protestant Pietism. (see also Dieter, 14.)III. KeswickWith Keswick one finds a different situation than with the Holiness Movement. Whereas Wesleyan holiness theology is traceable directly to Wesley and has clearly identifiable tenets, Keswick is much more amorphous and comes in many varieties from the strict Keswick of a Major Ian Thomas, John Hunter, Alan Redpath and the Torchbearers fellowship to the milder Keswick of Campus Crusade For Christ and Moody Bible Institute and other respected Evangelical educational institutions. Whereas Holiness theology has tended to dominate in Arminian circles, Keswick has tended to dominate American Evangelicalism of a more Calvinistic bent. Indeed Packer asserts that it has become standard in virtually all of Evangelicalism except confessional Reformed and Lutheran.(151)A. Keswick OriginsIdeological roots: Holiness TheologyCharles Finney & Oberlin TheologyPhobe Palmer & Entire DevotionWilliam Boardman & The Higher Christian LifeHannah Whitehall Smith & The Christian Secret of a Happy LifeHistoric Origins:The term Keswick derives its name from a small community in the Lake district of England. In the wake of the Moody-Sankey campaigns there was an increased thirst for personal holiness and spiritual victory in the lives of many English Evangelicals. T. D. Harford-Battersby, vicar of Keswick was such a man. He had attended the Oxford meetings led by Robert Pearsall Smith and William Boardman 1874. (Bible.org) ; 12mo 7" - 7½" tall; 63 pages 
Price: 49.97 USD
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15 Hicks, Nannie Lee The John Adair section of Knox County, Tennessee
Knoxville, TN Hicks 1976 First Edition; Second Printing Hardcover Very Good with no dust jacket 
Green cover with black print. Bicentennial Edition 1976. "In response to many request for a History of Fountain City, the author of this little book is attemting to relate soe of the highlights of the historyof three closely connected communities- Smithwood, Beverly, and Fountain City--all of which have a common first settler- John Adair. Very Rare.; Photos, Maps; 99 pages 
Price: 89.97 USD
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16 Luckock, H. Mortimer Eucharistic Sacrifice and Intercession for the Departed Both Consistent with the Teaching of the Book of Common Prayer
London, England Skeffington & Sons 1907 Various Hardcover Very Good with no dust jacket 
Blue cover with gilt print. Pages yellowing. Clean contents. Very rare book! We provide delivery tracking on US orders. ; 12mo; 133 pages 
Price: 136.78 USD
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Liturgiae Americanae, or, The Book of Common Prayer as Used in the United States of America..., McGarvey, William
17 McGarvey, William Liturgiae Americanae, or, The Book of Common Prayer as Used in the United States of America...
The Philadelphia Church Publishing Company 1907 1st Edition Thus; First Impression Hardcover Very Good with No dust jacket as issued 
Black cloth cover with gilt print. Cover shows wear to spine. Contents clean, tight with no underlining or highlighting. Extensive appendix. "compared with the proposed book of 1786 and with the prayer book of The Church of England, and an Historical Account and Documents by William McGarvey to whichis added a Bibliographical sketch of the Standard Editions of the American Prayer Book, and a Critical examination of the Prayer Book Psalter by the Rev. Frederick Gibson, DD." (from title page) ; 8vo 8" - 9" tall; c550 pages 
Price: 29.97 USD
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The Line Upon a Wind  The Great War at Sea, 1793-1815, Mostert, Noel
18 Mostert, Noel The Line Upon a Wind The Great War at Sea, 1793-1815
New York W. W. Norton & Company 2008 0393066533 / 9780393066531 First Edition; First Printing Hardcover Near Fine in Near Fine dust jacket 
Looks new. Dust Jacket now in Mylar Protective Cover. From a review " Excellent overall. Mostert deals mainly with naval conflicts during the Great War, but of course that cannot be done properly without discussing the military campaigns happening on land at the same time, which he does adequately. I bought this book hoping to learn about Admiral Nelson, and Mostert provides a vivid picture of the man which includes excerpts from his correspondence. In fact, the book is full of pieces from writings of the time, including accounts by common seamen. One also gets to know what Napoleon was up to on land at this time, and I learned enough about the Emperor to glimpse his depth and genius as well as his driving mania. If you are fascinated by the "nuts and bolts" of wooden ships, buy this book."; Photographs, Maps; 9.40 X 6.20 X 2.30 inches; 800 pages 
Price: 12.97 USD
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The Book of Common Prayer - Armed Forces Edition, No Author
19 No Author The Book of Common Prayer - Armed Forces Edition
Seabury Press 1963 1st Edition Thus; Various Hardcover Very Good with No dust jacket as issued 
Looks new. Used in Vietnam by Navy Chaplain. ; 64mo 3" - 4½" tall; 611 pages 
Price: 9.97 USD
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The Book of Common Prayer, and Administration of the Sacraments, and Other Rites and Ceremonies of the Church according the use of the Protestant Episcopal Church in the United States of American: together with the Psalter, or Psalms of David, No Author Given
20 No Author Given The Book of Common Prayer, and Administration of the Sacraments, and Other Rites and Ceremonies of the Church according the use of the Protestant Episcopal Church in the United States of American: together with the Psalter, or Psalms of David
Philadelphia PA The Bishop White Prayer Book Society 1858 1st Thus; First Impression Hardcover Very Good with No dust jacket as issued 
Brown leather with gilt print.Book binding is tight and clean. Some wear to book edges and top and bottom of spine. A scarce copy of this edition in very good condition. ; 24mo 5" - 6" tall; 569 pages 
Price: 39.97 USD
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