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The Battle of Armageddon, Appelman, Hyman
1 Appelman, Hyman The Battle of Armageddon
Grand Rapids, MI Zondervan Publishing House 1944 First Edition; First Impression Paperback Very Good with no dust jacket 
Red lettering and drawing on cover of Christ returning on white horse. Clean contents. Paperback may indicate a booklet, phamplet, tract or book.Hyman Jedidiah Appelman was born on the banks of the Dnieper River in White Russia of Orthodox Jewish parents. Hyman arrived in America with his mother and three younger brothers in December 1914. Hyman knew Hebrew, and had a fair command of German, Russian, Yiddish and Polish. He enrolled in the public school in Chicago. Despite the handicap of learning a new language he went through the first eight grades in two years.Eventually he enrolled at Northwestern University and DePaul University attending both schools from 1918-1921. He graduated and received his license to practice law in 1921 and was a successful trial lawyer in Chicago. In December 1924 he visited Kansas City. He checked into the YMCA and in his room found and read a Gideon Bible. That was the beginning of his conversion and call to ministry.; 12mo 7" - 7½" tall; 62 pages 
Price: 9.97 USD
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The Jack Brown Story Jack Tells it like it is, Brown, Jack
2 Brown, Jack The Jack Brown Story Jack Tells it like it is
Chatsworth, ca Jack Brown ca 1950 First Edition; First Impression Paperback Very Good with no dust jacket Signed by Author
Orange cover with man in prision uniform on front. Signed by author on title page. Possibly no publication date in item. Paperback may indicate a booklet, phamplet, tract or book.Book in archival sleeve for protection. ; Photographs; 12mo 7" - 7½" tall; 47 pages; Signed by Author 
Price: 14.97 USD
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The life and conversion of Cornelius Cayley, Cayley, Cornelius
3 Cayley, Cornelius The life and conversion of Cornelius Cayley
Leeds Davies and Booth 1815 First Edition; First Impression Paperback Very Good with no dust jacket 
Original 1815 paper edition has been rebound in marble hardcover with red spine and decorative label. Very nice collectible copy. Has an engraving of Cayley opposite Title page. Pages uneven cut . New parchment endpapers and beautifully bound. Very Rare. ; 104 pages 
Price: 149.97 USD
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Life and Journal of Mrs. Hester Ann Rogers, Davies, Rev. E.
4 Davies, Rev. E. Life and Journal of Mrs. Hester Ann Rogers
Reading, MA Holiness Book Concern 1882 First Edition; First Impression Hardcover Good with no dust jacket 
Green cover with gold print. Wear to edge and top and bottom of spine frayed. Block print of Ms. Rogers opposite title page. Front hinge is cracked but not loose. Endpaper is loose. Contents clean. Hester Rogers (31 January 1756 – 10 October 1794) was a British Methodist writer. Hester Ann Roe was born in Macclesfield at the end of January in 1756. She had a strict but caring upbringing. She was confirmed in 1769 by the Bishop of Chester, Edmund Keene, into the Church of England. She dated her conversion to Methodism to 11 November 1774 after hearing Samuel Bardsley preach. He was one of John Wesley's Methodist itinerant preachers. Hester began a lifelong correspondence with the Methodist founder John Wesley after meeting him in 1776.She was a Methodist class leader and one her students was Agnes Bulmer. Hester visited the sick. Five years later she met another Methodist preacher named James Rogers and his wife Ann. His wife died in February 1784 after childbirth and in line with Ann's wishes James married Hester in the following August. They both then went to evangelise in Ireland. Rare. We provide delivery tracking on US orders. ; 12mo 7" - 7½" tall; 191 pages 
Price: 79.97 USD
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The life of the Hon. Col. J. Gardiner,  Who was slain at the battle of Preston Pans, September 21, 1745. With an appendix relating to the ancient family of the Monroes, of Fowlis, Doddridge, Philip
5 Doddridge, Philip The life of the Hon. Col. J. Gardiner, Who was slain at the battle of Preston Pans, September 21, 1745. With an appendix relating to the ancient family of the Monroes, of Fowlis
Leeds Davies 1815 First Edition; First Impression Hardcover Very Good with no dust jacket 
Written by the author to David Gardner, Esq. who was a cornet in Sir John Cope's regiment of Dragoons and the son of the late Col. Gardnier. This battle is not a battle honour for British Regiments. The regiments present at the battle were: Gardiner’s (13th) and Hamilton’s (14th) Dragoons, Guise’s (6th), Lee’s (44th), Murray’s (46th) and Lascelles (47th) Foot. The Col was killed at Prestonpans southeast of Edinburg in Scotland during the Jacobite Rebellion of 1745. The Royal Army took a horrific beating by the Scottish. Much of this account speaks of Gardners family history and his conversion to Christianity. Account has been rebound in beautiful marble cover with gold and black label. Original text with uneven cut pages and yellowing due to age. Also contains an Elegy on the death of Col. Gardiner by Rev. Mr. Thomas Gibbons. Pags 139-141 have the top right corner torn out with a very small amount of text missing, otherwise complete. Rare. ; 161 pages 
Price: 249.97 USD
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I Was Blind Now I See The story of my conversion, Fernandez, Jose A.
6 Fernandez, Jose A. I Was Blind Now I See The story of my conversion
Philadelphia PA The Pro-Ca Information Center 1958 Ninth Edition; First Impression Paperback Very Good with no dust jacket 
Scarce. The story of the author's coversion from Catholic Priest, to Soldier, to Gospel Minister. This booklet is protected by an archival quality sleeve to maintain present condition. Booklet Paperback may indicate a booklet, phamplet, tract or book.; Photographs; 12mo 7" - 7½" tall; 59 pages 
Price: 11.97 USD
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7 Fletchere, J. AN APPEAL TO MATTER OF FACT AND COMMON SENSE; OR, A RATIONAL DEMONSTRATION OF MAN'S CORRUPT AND LOST ESTATE
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: 17.90 USD
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Anti-Paraclete, Godbey, W.B.
8 Godbey, W.B. Anti-Paraclete
Cincinnati, OH God's Revivalist Press ca 1900 1st Thus; First Impression Paperback Very Good with no dust jacket 
Blue booklet. Rare imprint. This booklet is protected by an archival quality sleeve to maintain present condition. William B. Godbey was one of the most influential evangelists of the Wesleyan-holiness movement in its formative period (1880-1920). Thousands of people experienced conversion or entire sanctification under his ministry, and Godbey gained a reputation for having revivals everywhere he went. A prolific author, he dictated over 230 books and pamphlets and wrote numerous articles for holiness periodicals. He produced a new translation of the New Testament in 1901, and published a seven-volume Commentary on the New Testament (1896-1900). Godbey’s publications, along with his preaching and “Bible lessons” at camp meetings, earned for the evangelist a widespread reputation among “holiness people” as the “Greek scholar” and “Bible commentator.” Relentlessly on the move, Godbey traveled extensively across the continental United States and circled the globe five times. He was widely reputed to be the holiness movement’s expert on “Bible lands” and “Bible manners and customs.” Through his publications and sermons, Godbey joined a limited number of other ministers who introduced premillennialism into the holiness movement. Godbey was also one of the principal agents responsible for keeping the “tongues movement” out of the rest of the holiness movement. Rare. Possibly no publication date in item. Paperback may indicate a booklet, phamplet, tract or book.; 12mo 7" - 7½" tall; 32 pages 
Price: 39.97 USD
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Keswickism, Godbey, W.B.
9 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 
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Souvenirs of A.D. 1913, Godby, W. B.
10 Godby, W. B. Souvenirs of A.D. 1913
Greensboro, N. C. The Apostolic Messenger Office ca 1913 First Edition; First Impression paperback Good+ with no dust jacket 
Brown softcover booklet with black lettering. This book is protected by an archival quality sleeve to maintain present condition. Complete and clean. Possibly no publication date in item. Paperback may indicate a booklet, phamplet, tract or book. William Baxter Godbey was born in rural Pulaski County, Kentucky, on June 3, 1833. He was raised in a pious Methodist home where, as Godbey states in his autobiography, he came to faith and received a call to preach at the age of three. At sixteen, while attending a Baptist revival meeting in November of 1849, Godbey experienced an outpouring of supernatural power that he considered his moment of conversion. ; 8vo 8" - 9" tall; 32 pages 
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11 Harris, Reader Power for Service The Personality and Work of the Holy Spirit
London, England Christian Literature Crusade 1953 Sixth Edition; First Impression Hardcover Very Good with no dust jacket 
Rare copy. Very clean. Richard Reader Harris, from the Wheaton College Archives and Special Collections.Richard Reader Harris, from the Wheaton College Archives & Special Collections.Reader Harris (Reader appears to be his Christian name, though occasionally he seems to go by the name Richard Reader Harris) was born in 1847. His father was Chief Constable of Worcestershire. The younger Reader Harris became an engineering apprentice on the railways, but was desperate to travel, keeping a bag packed ready to leave immediately if need be. His chance came when Bolivia required a young engineer to develop their railways, and he spent a year there. On returning to Great Britain, he trained as a lawyer, was called to Gray’s Inn and took silk. In his spiritual journey, he had become an agnostic. However he was increasingly influenced by Christian literature, and was converted in 1884. The moment of his conversion happened, appropriately enough, on a train. He was travelling west through London, and heard the station announcement “Ealing! Ealing! Ealing!” as “Healing! Healing! Healing!” He desired that healing, committed himself to Christ, and missed his stop.; 12mo; 48 pages 
Price: 22.97 USD
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The Fighting Sailor turned Peaceable Chirstian: manifested in the Convincement and Conversion of Thomas Lurting with a short relation of many great dangers, and wonderful deliverances, he met, Lurting, Thomas
12 Lurting, Thomas The Fighting Sailor turned Peaceable Chirstian: manifested in the Convincement and Conversion of Thomas Lurting with a short relation of many great dangers, and wonderful deliverances, he met
Leeds, England Davies and Booth 1816 Later Printing; First Impression Ephemera Very Good with no dust jacket 
Uneven cut paper has been rebound using beautiful marbled paper boards, gold on black title, Parchment end papers with buffered and restored text block. Very handsome presentation of the 1816 printing. There is foxing to the original pages. The recent pirate activities on the horn of Africa have sparked interest in a phenomenon which in the years of yore characterised the high seas i.e. hostage taking. Combating this ill is the primary objective of the present treatise. Through his autobiographical narrative, The Fighting Sailor Turn'd Peaceable Christian, Thomas Lurting (1632-1713) distinguishes himself as one of the emblematic defendants of the early Quaker ideals for International Peace. In this treatise Lurting takes the fight for these ideals to the maritime scene. Most of the narrative takes place on board the Bristol Frigot, ship on board of which he was convinced. Despite staunch opposition facing the rise of Quakerism in the maritime milieu, which at the time was characterised by the spirit of belligerence, the determination of Quakers to die for their convictions, their pacific resistance ended up appealing to many a seaman who became convinced also. Numerous warring and fighting scenes constitute the ingredients for Lurting's plot development. And most especially the " ... True Account of George Pattison's Being Taken by the Turks; and How Redeemed by ..., Without Bloodshed, Putting the Turks on Shoar in their Own Country ..." Lurting makes of this episode the turning point around which he articulates his spiritual journey to illustrate the very Quaker ideal for an everlasting universal brotherhood and pacifism. Thomas Lurting was born in 1632, probably in Ireland. But he spent his childhood in London where at the age of fourteen he was impressed and forcefully taken to war in Ireland where he spent roughly two years. Upon his return to London, he was turned over into the Bristol Frigot, one of the war vessels belonging to Admiral Blake's fleet. On board this same ship he became convinced of the evils of war and decided to quit warring for the merchant service. He was however impressed many a times into the navy. He published his spiritual autobiography, The Fighting Sailor Turn'd Peaceable Christian. in 1710. Three years later, he passed away on the 30th March 1713, at the age of 81 in London and was laid to rest at Burmondsey. There is also an account of Lurting's mate George Pattison being taken by the Turks in 1663. Rare imprint.; 8vo 8" - 9" tall; 32 pages 
Price: 169.97 USD
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The Early Dawn ; or, Sketches of Christian Life in England in the Olden Time, No Author Listed
13 No Author Listed The Early Dawn ; or, Sketches of Christian Life in England in the Olden Time
London T. Nelson and Sons 1866 First Edition; First Impression Hardcover Fair with no dust jacket 
Reddish pink cover faded with discloration. xlibrary with labeling. Rear hing weak and cracked. Clean contents. Some Chapters; The two Martyrs of Verulam, Annals of an Anglo-Saxon family through three Generations 1-The Conversion of Northumbria, 2-Saxon Schools and Homes, 3- Saxon Ministers and Missions, A story of the Lollards, Annals of an Abbey, and others. Scarce. ; 12mo 7" - 7½" tall; 341 pages 
Price: 17.97 USD
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14 Nye, Rev. H.R. Universalism; A Brief Statement of the Universalist Belief
Boston, MA Universalist Publishing House 1886 Tenth Edition; Various Paperback Very Good with no dust jacket 
Tan booklet has holes from former staples near spine. Chapters include: THe Diety, The Bible, Our distinctive name, Our profession of faith, Retribution, Forgiveness, The resurrection, Conversion and the New Birth, Jesus Christ, The Holy Spirit, The nature of man. Book now in archival sleeve to protect condition. Scarce if not rare. Paperback may indicate a booklet, phamplet, tract or book.; 8vo 8" - 9" tall 
Price: 49.97 USD
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