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The Doctrines and Discipline of the Methodist Episcopal Church (1892), Andrews, Bishop (editor)
1 Andrews, Bishop (editor) The Doctrines and Discipline of the Methodist Episcopal Church (1892)
Cincinnati, OH Cranston & Curts 1892 First Impression Hardcover Very Good with no dust jacket 
Original printing not a reprint. Very Good condition. Brown cover with gold lettering. Bishop Andrews editor. Very clean and tight. Scarce.; 16mo 6" - 7" tall; 352 pages 
Price: 69.97 USD
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Castings from the Foundry mold;  A history of Foundry Church, Washington, D.C., 1814-1964,, Calkin, Homer L
2 Calkin, Homer L Castings from the Foundry mold; A history of Foundry Church, Washington, D.C., 1814-1964,
Parthenon Press 1968 First Edition; First Printing Hardcover Very Good in Very Good dust jacket Signed by Author
Inscribed and signed by author on 3-16-68. An extensive history of this Methodist Church located in Downtown Washington, D.C. Dust shows rubs and chipping. Dust Jacket now in Mylar Protective Cover. Some yellowing to edges of pages. Extensive notes and index. Rare signed copy. ; Photos, illustrations; 9 X 6 X 1 inches; 377 pages; Signed by Author 
Price: 14.97 USD
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3 Cameron, Richard M. Rise of Methodism A Source Book
New York, NY Philsophical Library 1954 First Edition; First Impression Hardcover Very Good in Good dust jacket 
dust has rubs and a couple of tears but otherwise very good. ; 
Price: 6.97 USD
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4 Carradine, Beverly Revival sermons
Dallas, TX Allegheny Publications 2001 Various Hardcover Very Good with no dust jacket 
Pink cover with brown print. Clean contents with some underlining or marking of passages. Includes Departed Blessings, A Portrait of SIn, THe rejection of Saul, A soldier of Christ, Christ Lost and Found, The Uttermost Saviour, Sin and Salvation. Scarce. ; 194 pages 
Price: 35.97 USD
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One hundred and seventy-five years of Methodism in Staunton, Virginia, Clem, Gladys B
5 Clem, Gladys B One hundred and seventy-five years of Methodism in Staunton, Virginia
[s.n 1972 First Edition; Various Paperback Very Good with no dust jacket 
Buff colored booklet with brown lettering. Rare copy kept in a folder inside an envelope. Looks new. ; 45 pages 
Price: 89.97 USD
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Spreading Scriptural holiness  Or, the North Dakota movement, Danford, Samuel Alexander
6 Danford, Samuel Alexander Spreading Scriptural holiness Or, the North Dakota movement
Christian Witness Co 1913 First Edition; First Impression Hardcover Very Good with no dust jacket 
Blue hardcover with black lettering. An excellent account of the Methodist church's spread in North Dakota. Rare first edition. ; 12mo 7" - 7½" tall; 137 pages 
Price: 59.97 USD
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Life and Journal of Mrs. Hester Ann Rogers, Davies, Rev. E.
7 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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Sketches of western Methodism  Biographical, historical, and miscellaneous. Illustrative of pioneer life, Finley, James B
8 Finley, James B Sketches of western Methodism Biographical, historical, and miscellaneous. Illustrative of pioneer life
Cincinnati Printed at the Methodist book concern, for the author 1855 First Edition; First Impression Hardcover Good with no dust jacket 
Hinge broken but attached. Cover faded otherwise in good condition. Foxing to pages due to age. Engraving of Finley in front.This book is protected by an archival quality sleeve to maintain present condition. ; Engraving; 551 pages; 
Price: 69.97 USD
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9 Finley, James B. AUTOBIOGRAPHY OF REV. JAMES B. FINLEY or, Pioneer Life in the West.
Cincinnati, OH Cranston and Stowe, Cincinnati 1853 2nd ?; First Impression Hardcover Good with no dust jacket 
Tan Cover Brown print. Signed by Matthew Sedgwick March 6th, 1893. The first edition was blue and had publication date on reverse of title page as 1853. I presume this to be a second as it is early, yet after the first and does not have publication date on reverse of title page. Light foxing, tight binding. Very nice presentation. Scarce.; 
Price: 44.97 USD
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The Indianapolis Area Of The Methodist Episcopal Church, 1924-1928 A Record and History, Flynn, Clarence E.
10 Flynn, Clarence E. The Indianapolis Area Of The Methodist Episcopal Church, 1924-1928 A Record and History
Indianapolis, IN The Area Council 1929 First Edition; First Printing Hardcover Very Good with no dust jacket 
Red cloth. Spots on spine otherwise fine condition. A complete account of the ME Church in the Indianapolis area between 1924 and 1928. We provide delivery tracking on US orders.; Photographs 
Price: 24.97 USD
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Keswickism, Godbey, W.B.
11 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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Holiness Miscellany Essays by Adam Clarke, Richard Watson, Bishop Foster, Geo. Peck, Alfred Cookman, J. A. Wood, E. M. Levy, D. Steele, Inskip, John S.
12 Inskip, John S. Holiness Miscellany Essays by Adam Clarke, Richard Watson, Bishop Foster, Geo. Peck, Alfred Cookman, J. A. Wood, E. M. Levy, D. Steele
Philadelphia, PA National Publishing Association for the Promotion of Holiness 1882 First Edition; First Printing Hardcover Very Good with no dust jacket 
This is the original 1882 edition of Holiness Miscellany, with a compilation of eight chapters put together by John S. Inskip and written by Adam Clarke, Richard Watson, and others. This small hardcover book runs 176 pages, and is in excellent condition. The decorative cover is brown cloth and has an embossed design in black. The cover has very little wear. The binding is tight and the boards are completely attached. John Inskip was born at Huntingdon, England, in 1816, and. came to America in 1820. He was converted at fourteen years of age, in 1836 joined the Philadelphia Conference, in 1845 was transferred to the Ohio Conference, in 1852 to the New York East Conference, later to the New York Conference, the Baltimore Conference, and finally, again to the New York East Conference, in all, of which he occupied important stations until his super-annuation in 1873, after which he was editor of the Christian Standard, in Philadelphia, until his death, at Ocean Grove, N.J., March 7, 1884. He was a pleasing and successful evangelist, and in his later years a powerful advocate of entire sanctification. He made a memorable defence of himself before the General Conference of 1852 from the charge of innovation in his pastoral rulings at Springfield, Ohio, concerning family sittings in the congregations. Rare. We provide delivery tracking on US orders. ; 12mo; 176 pages 
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George Lewis  A Lesson on Contentment, Kidder, Revised By D.P.
13 Kidder, Revised By D.P. George Lewis A Lesson on Contentment
New York Carlton & Phillips 1852 First Edition; First Impression Hardcover Good with no dust jacket 
Small book with green/brownish cover. Cover is soiled, but tight binding and complete . Pages have some discoloration due to age. Has former owners name in front. A religious story (most likely fictionalized) of George Lewis and Ellen Willis and how we are to learn to be content in our situation in life. The author Daniel Parish Kidder (October 18, 1815 – July 29, 1891) was an American Methodist Episcopal theologian and writer who spent several years in Brazil. Kidder was born in 1815 at Darien, Genesee County, Co., N.Y. He graduated from Wesleyan University in 1836, entered the ministry, and in 1837 went to Brazil to work as a missionary on the Northeast and the Amazon. After his return to the United States in 1840, he served as a corresponding secretary of the Methodist Sunday School Union and editor of Sunday-school publications and tracts (1844–56), as professor of homiletics in Garrett Biblical Institute for 15 years and in Drew Theological Seminary for 10 years, and as secretary of the board of education of his church (1880–87). The rest of his life was spent in Evanston, Illinois. Scarce. 
Price: 19.97 USD
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14 Lazenby, Marion Elias History of Methodism in Alabama and West Florida; Being an account of the amazing march of Methodism through Alabama and West Florida
North Alabama Conference and Alabama-West Florida Conference 1960 First Edition Hardcover Very Good in Very Good dust jacket 
Slight water stain inside cover, but only on two pages otherwise fine condition. Clean contents. Red covder with black banner and silver lettering. Dust has minor chips and rubs. Now in mylar cover to protect condition. Scarce. ; 8vo 8" - 9" tall; 1256 pages 
Price: 80.97 USD
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The Georgia Historical Quarterly Summer 1991, Volume 75 No. 2, listed, no author
15 listed, no author The Georgia Historical Quarterly Summer 1991, Volume 75 No. 2
No Publisher Listed 1991 1st Thus; First Impression Paperback Very Good with no dust jacket 
The facinating account, A Wheel Within a Wheel: southern methodism and the Georgia Holiness Association by Brian Turley. Excellent condition and reading. Scarce. This book is protected by an archival quality sleeve to maintain present condition. ; Vol. 75 
Price: 11.99 USD
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16 MacMillan, Margaret Burnham The Methodist Chruch in Michigan: The Nineteenth Century
Grand Rapids, MI The Michigan Area Methodist Historical Society 1967 First Edition; First Impression Hardcover Very Good with no dust jacket 
Red cover with gold print. Very clean contents. An excellent history of Methodism in the 1880-1899 period in Michigan. Many references to families, cities, conferences, and events. Includes a description of the church during the Civil War. Fully Indexed. We provide delivery tracking on US orders. ; Photographs; 8vo 8" - 9" tall; 465 pages 
Price: 34.47 USD
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An Appendix to the The Methodist Magazine for 1816, No Author Listed
17 No Author Listed An Appendix to the The Methodist Magazine for 1816
London The Conference Office 1816 First Edition; First Printing Paperback Good with no dust jacket 
Original printing not a reprint.This is for the month mentioned in title only. Leaves complete for that month. Currently in archival sleeve. Foxing due to age. No cover. Begins with A Biigraphy of Mr. F, of ------, A review of the Sabbath improved, letters on Missionary intelligence, and obituaries. Some articles and submissions may be complete while others are from preceding months or carried forward to suceeding months. Rare inprint. ; Engravings; 12mo 7" - 7½" tall 
Price: 59.97 USD
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18 No Author Listed Discipline of the Wesleyan Methodist Connection of America 1907
Syracuse, NY Wesleyan Methodist Publishing Assoc. 1907 1st Thus; First Impression Hardcover Very Good with no dust jacket 
Original 1907 printing not a reprint. Book now in archival sleeve to protect condition. Scarce. ; or Church; 24mo 5" - 6" tall; 276 pages 
Price: 69.97 USD
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Memoir of the Life and Ministry of Mr. William Bramwell, Lately and Itinerant Methodist Preacher; with extracts from his Interesting and Extensive Correspondence, No Author Listed
19 No Author Listed Memoir of the Life and Ministry of Mr. William Bramwell, Lately and Itinerant Methodist Preacher; with extracts from his Interesting and Extensive Correspondence
New York , NY T. Mason and G. Lane 1836 Sixth American Edition; First Impression Hardcover Good with no dust jacket 
Brown leather cover is worn with red inset on spine and gold lettering . Front end paper missing but tltle page and all text pages intact. William Bramwell was the most significant revivalist and holiness evangelist in Methodism. From his leadership of the great revival that broke out in Dewsbury in West Yorkshire in 1792 until his untimely death in 1818, Bramwell’s ministry was marked by fervent prayer, powerful preaching, unremitting pastoral care of converts and a clear and uncompromising emphasis on what John Wesley called Scriptural holiness.Scarce. This book is protected by an archival quality sleeve to maintain present condition. We provide delivery tracking on US orders.; 8vo 8" - 9" tall; 341 pages 
Price: 95.97 USD
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Methodism in The State of New York, as represented in State Convention, Held in Syracuse, N.Y., No Author Listed
20 No Author Listed Methodism in The State of New York, as represented in State Convention, Held in Syracuse, N.Y.
New York , NY Carlton & Lanahan 1870 First Edition; Various Hardcover Very Good with no dust jacket 
Black cover with gold print. Very clean. Slight foxing. This is an original printing not a reproduction. Rare. We provide delivery tracking on US orders. ; 8vo 8" - 9" tall; 150 pages 
Price: 89.97 USD
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