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The Indianapolis Area Of The Methodist Episcopal Church, 1924-1928 A Record and History, Flynn, Clarence E.
101 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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In the Steps of John Wesley The Church of the Nazarene in Britain, Ford, J
102 Ford, J In the Steps of John Wesley The Church of the Nazarene in Britain
Nazarene Publishing House 1968 First Edition; First Impression Hardcover Very Good in Good dust jacket Signed by Author
Blue cover with gold and black print. spine of dust is sun faded, otherwise fine condition. A historical and comparative study by dr Ford. Signed on end paper. Rare. ; Signed by Author 
Price: 19.97 USD
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103 Forster, Ada L A history of the Christian Church and Church of Christ in Minnesota
St Louis, MO Christian Board of Publication 1953 First Edition Hardcover Good in Fair dust jacket 
Red cover. Book has had moisture that caused dust to stick to cover and some pages show wrinkling at top due to dampness. All pages clean and binding tight. Excellent reading copy. Fully indexed. Former owners name inside. Excellent Minnesota reference. Scarce. ; 8vo 8" - 9" tall; 136 pages 
Price: 17.97 USD
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Rules of Discipline of Indiana Yearly Meeting of the Religious Society of Friends, Friends, Society Of
104 Friends, Society Of Rules of Discipline of Indiana Yearly Meeting of the Religious Society of Friends
Richmond, Ind. Society Of Friends 1869 Revised Edition; Various Hardcover Very Good with no dust jacket 
Red cover with gold print. Some spots. Contents very clean. Inscribed by former owner Rachel Baylies from Independence Kansas and with folded letter from her mother lamenting not being able to come to see Rachel when she had the measels. We provide delivery tracking on US orders. This is a revision of the first printed in 1869, Rare. 
Price: 49.97 USD
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The English in Ireland in the Eighteenth Century, 3 vol. set, Froude, James Anthony
105 Froude, James Anthony The English in Ireland in the Eighteenth Century, 3 vol. set
New York Scribner, Armstrong, and Co. 1873 First Edition; First Impression Hardcover Very Good with no dust jacket Signed by Author
Author inscribed in all three volumes on back of title page the following inscription with his signature. "Charles Scribner & Co. of No 654 Broadway New York have authority from me to publish further all works which I have already written or may hearafter write, J. A. Froude, Author, Jan 29, 1871." Brown cloth cover with gold lettering shows some rubs and wear to top and bottom of spine area. Clean contents and Not X Library. Hinges show some weakness otherwise tight. The first volume says "in two volumes", but author added a third volume which is part of this set. James Anthony Froude (Froude rhymes with rood) (April 23, 1818 – October 20, 1894) was an English historian. He was the brother of the Anglo-Catholic polemicist Richard Hurrell Froude and of William Froude, the engineer and naval architect.The son of R. H. Froude, archdeacon of Totnes, he was born at Dartington, Devon. He was educated at Westminster School and Oriel College, Oxford, then the centre of the ecclesiastical revival now called the Oxford Movement. He obtained a second class degree, but won the Chancellor's English essay prize, and was elected a fellow of Exeter College (1842). "So too, in his English in Ireland (1872-1874), which was written to show the futility of attempts to conciliate the Irish, he exaggerates the bad points of the Irish, touches lightly on English atrocities, and emphasizes the influence of Roman Catholicism." was an English historian, novelist, biographer, and editor of Fraser's Magazine. From his upbringing amidst the Anglo-Catholic Oxford Movement, Froude intended to become a clergyman, but doubts about the doctrines of the Anglican church, published in his scandalous 1849 novel The Nemesis of Faith. (Wiki). Extremely rare work with this inscription. ; Author Signed; Signed by Author 
Price: 189.97 USD
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106 Garbutt, J. William Rev. W.A. Dodge as we knew him With sketches of his life, diary, consecration and sermons
Atlanta, Georgia Franklin 1906 First Edition; Various Hardcover Very Good with no dust jacket 
Cover lightly soiled some rubs to inside of cover. Pencil inscription in front. Clean contents. ; 165 pages 
Price: 124.17 USD
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THE HISTORY OF THE REFORMED CHURCH IN VIRGINIA 1714-1940, Garrison, Rev. J. Silor, D.D.
107 Garrison, Rev. J. Silor, D.D. THE HISTORY OF THE REFORMED CHURCH IN VIRGINIA 1714-1940
The Clay Printing Company 1948 First Edition; Various Hardcover Very Good with no dust jacket Signed by Author
Black cover with gold lettering. Wear to extremities. Contents clean. Inscribed and signed on Title page by author. Rare. ; Author Signed; Signed by Author 
Price: 59.97 USD
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108 Gibson, Lucile Foreman Lives entwined; Lives of Finley F. Gibson, D.D., and Mrs. Finley F. Gibson,
Mayes printing company 1942 First Edition; First Impression Hardcover Good+ in Poor dust jacket 
blue cover with gold lettering. Author was pastor of Walnut Street Baptist church in Louisville, Kentucky. This has a lot of family history. Dust jacket has chips, but now in Brodart mylar protective cover. ; 326 pages 
Price: 27.97 USD
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109 Gibson, Lucile Foreman Lives entwined; Lives of Finley F. Gibson, D.D., and Mrs. Finley F. Gibson,
Louisville, KY Mayes printing company 1942 First Edition; First Impression Hardcover Very Good in Poor dust jacket Signed by Author
Blue cover with gold lettering. Dust jacket is in poor condition but has a photo of Dr. Gibson preaching at Walnut Street Baptist Church in Louisville, KY. Signed by Dr. Gibson and Mrs. Gibson. Pages yellowing. Rare. Dust jacket in mylar (clear plastic) cover! ; 326 pages; Signed by Author 
Price: 29.97 USD
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Keswickism, Godbey, W.B.
110 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.
111 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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BRUTON PARISH CHURCH Restored and Its Historic Environment, Goodwin, Rev. Wm. A. R., A.M.
112 Goodwin, Rev. Wm. A. R., A.M. BRUTON PARISH CHURCH Restored and Its Historic Environment
Petersburg, VA The Franklin Press Company 1907 First Edition Hardcover Very Good with no dust jacket 
Green boards with gold print. Fully illustrated. Excellent genealogical reference. Small tear on preface page othewise fine condition. Fully indexed. ; Photos; 12mo 7" - 7½" tall; 205 pages; Green cover with gold print. 
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113 Goodwin, William Archer Rutherfoord The Record of Bruton Parish Church
Richmond, VA The Dietz Press 1941 First Edition; Various Hardcover Very Good in Good dust jacket 
History of Bruton Parish Church in Williamsburg, Virginia with complete index. Bruton Parish Church in the Episcopal Diocese of Southern Virginia. Dust is in mylar protective cover. Excellent reference material and history. We provide delivery tracking on US orders. ; Illustrations; 8vo 8" - 9" tall; 205 pages; 
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The Churches and Sects of the United States Containing A Brief Account of the Origin, History, Doctrines, Church Government, Mode of Worship, Usages, and Statistics of Each Religious Denomination, So Far As Known, Gorrie, Rev. P. Douglass
114 Gorrie, Rev. P. Douglass The Churches and Sects of the United States Containing A Brief Account of the Origin, History, Doctrines, Church Government, Mode of Worship, Usages, and Statistics of Each Religious Denomination, So Far As Known
New York , NY Lewis Colby 1850 PhotoCopy Only; First Impression Manila Folder or Binder Good with no dust jacket 
Photocopy of Very rare book. Tracking provided on all U.S. orders. ; Photocopy Only; 8vo 8" - 9" tall 
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115 Gresham, Perry Epler Disciplines of the High Calling
Bethany, W. Va. The Bethany Press 1934 First Edition; Various Hardcover Very Good with no dust jacket Signed by Author
Blue cover silver print. Inscribed to Kelly and Sally McRae and signed by author. minor underlining in text. Author was President of Bethany College, Bethany, West Virginia. Minor underlining on a few pages. Founded by Alexander Campbell, who provided the land and funds for the first building and served as the first president, Bethany has been a four-year private liberal arts college affiliated with the Christian Church (Disciples of Christ), since its inception. This religious body, of which Campbell was one of the principal founders, continues to support and encourage the College, but exercises no sectarian control. Students from virtually every religious community attend Bethany.; 8vo 8" - 9" tall; 176 pages; Signed by Author 
Price: 49.97 USD
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Centennial History Of Christ Lutheran Church, Bexley, Ohio 1978, Grimm, Dr. Hilmar
116 Grimm, Dr. Hilmar Centennial History Of Christ Lutheran Church, Bexley, Ohio 1978
Pfeifer Printing Co. 1978 First Edition; First Printing Hardcover Very Good with no dust jacket 
Red cover gold lettering. Fully indexed and many surnames. History of church with some area history. 
Price: 19.97 USD
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117 Hargett, Ira Mason The High Chair or the Electric Chair How to Have a Happy Home
No Publisher Listed ca 1940 First Edition; Various paperback Very Good with no dust jacket 
Tan cover with black print. Rare sermon preached in the 4th Avenue methodist church in Louisville, KY. This book is protected by an archival quality sleeve to maintain present condition. Possibly no publication date in item. Paperback may indicate a booklet, phamplet, tract or book.; 16mo; 15 pages 
Price: 19.97 USD
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The Vassalls of New England and their immediate descendants   A genealogical and biographical sketch comp. from church and town records, Harris, Edward Doubleday
118 Harris, Edward Doubleday The Vassalls of New England and their immediate descendants A genealogical and biographical sketch comp. from church and town records
J. Munsell 1862 PhotoCopy; First Impression Manila Folder or Binder Very Good with no dust jacket 
PHOTOCOPY ONLY of the original 1862 document. ; Photocopy only; Photocopy Only 
Price: 17.97 USD
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119 Harris, Reader Power for Service The Personality and Work of the Holy Spirit
London, England Christian Literature Crusade 1953 Sixth Edition Hardcover Very Good with no dust jacket 
Rare copy. Very clean. ; 12mo; 48 pages 
Price: 19.97 USD
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120 Harwell, Coleman Alexander The centennial history of Westminster Presbyterian Church Originally named Moore Memorial Presbyterian Church, 1873-1973 : with a postscript through 1978
Nashville, Tenn Westminster Presbyterian Church 1979 First Edition; Various Hardcover Very Good with no dust jacket 
Blue cover with gold print. Inscribed "To Hellen and Mike Rooney, devoted members of Westminster. With best wishes, Coleman A Harwell". Excellent local Tennessee history of this outstanding church. Fully indexed with many names. Good genealogical and local reference. We provide delivery tracking on US orders. ; Photos; 423 pages 
Price: 15.18 USD
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