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Roman Antiquities  or, an Account of the Manners and Customs of the Romans, Adam, Alexander
1 Adam, Alexander Roman Antiquities or, an Account of the Manners and Customs of the Romans
London A.Strahan, Printers-street 1801 First Edition; First Impression Hardcover Fair with no dust jacket 
Original 1801 printing. Front and back cover boards are seperated from spine. Pages have browning due to age. Chapter contents include: Foundation of Rome, Senate, Equities, Plebians, Slaves. Rights of Roman Citizens: Private rights, Public Rights, Comitia, Magistrates: Ordinary, Extraordinary Magistrates, rovincial Magistrates. Laws of the Romans. Judical Proceedings, Criminal Trials. Religion of the Romans, Roman Games, Military affairs, Naval Affairs, Customs of the Romans, Weights and Coins, Measures of Length, Methods of Writing, Houses of the Romans, Agriculture, Carriages, Divisions of the City, and Public Buildings. All with many sub-headings. Designed chiefly to illustrate the Latin Classics, By explainging words and phrases, from the rites and customs to which they refer. Scarce. ; 8vo 8" - 9" tall; 616 pages 
Price: 29.97 USD
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Christian theology, Clarke, Adam
2 Clarke, Adam Christian theology
New York , NY Published by Lane & Scott 1851 1st Thus; First Impression Hardcover Very Good with no dust jacket 
Original 1851 edition not a reprint. With a life of the Author by Samuel Dunn. Leather binding worn hing starting to crack. Foxing to end papers. Contents clean. We provide delivery tracking on US orders. ; 12mo 7" - 7½" tall; 438 pages 
Price: 99.97 USD
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Keswickism, Godbey, W.B.
3 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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Genealogical Notes or Contributions to the Family History Of Some of the First Settlers of Connecticut and Massachusetts (PDF file only), Goodwin, Nathaniel
4 Goodwin, Nathaniel Genealogical Notes or Contributions to the Family History Of Some of the First Settlers of Connecticut and Massachusetts (PDF file only)
Hartford, CT F. A. Brown 1856 0806301597 / 9780806301594 PDF; PDF file only PDF Good with no dust jacket 
PDF file only of original volume. Author was Judge of Probate for the district of Hartford, Ct first appointed in 1833. These genealogical notes include the memoir of Nathaniel Goodwin and then the genelaogy starting with Ozias Goodwin born about 1596 the brother of William Goodwin one of the first Settlers of Hartford, Ct., Other first settlers include Adam Blakeman of Stratford. Other surnames included and the locale are: Chester of Wetherfield, Ct., Clark of Windsor, Ct, Dwight of Dedham, Ma, Edwards of Hartford, Ct., Goodrich of Wetherfield Ct., Gurley of Northampton, ma, Hollister, Nott, Smith, Treat, Ward all of Weatherfield, Hopkins, Ingersoll, Mygatt, Spencer, Stone, Webster, Welles, Spencer all of Hartford, Jonesof Watertown, Judson of Concord, Ma, Kent of Suffield, Mather of Dorchester, Metcalf of Dedham, Ma, Porter and Terrry of Windsor, Ct, Sedgwick of Charlestown, Ma, Spencer of Cambridge and Lynn, Ma, Storrs of Mansfield, Ct., Worthington of Hatfield Ma. The notes include many births, marriages, dates, deposition notes, etc. Includes an index of surnames with page location. This is an exennsive work. Scarce if not Rare. Comes in an envelope ready to put in your choice of binder. We provide delivery tracking on US orders. ; 8 1/2 x 11; 362 pages 
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Genealogical Notes or Contributions to the Family History Of Some of the First Settlers of Connecticut and Massachusetts In three sections. Section 1 p.1-96, Goodwin, Nathaniel, Henry Barnard, and Charles J. Hoadly
5 Goodwin, Nathaniel, Henry Barnard, and Charles J. Hoadly Genealogical Notes or Contributions to the Family History Of Some of the First Settlers of Connecticut and Massachusetts In three sections. Section 1 p.1-96
Hartford, CT F. A. Brown 1856 PhotoCopy; Various Manila Folder or Binder Very Good with no dust jacket 
Photocopy of original book (first 36 pages) which was started by Nathanial Goodwin, continued by Henry Barnard President of the Connecticut Historical society and finished by Charles Hoadly of Trinity College and State Librarian. Contains Memoir of Nathaniel Goodwin, Genealogy of the Goodwin Family and geneological information for the following familes in the Mass. and Conn. areas. Adam Blakeman, Leonard Chester, Daniel Clark, John Dwight, William Edwards, William Goodrich, John Goodrich, William Gurley, Fully indexed. Scarce. ; Photocopy Only; 8vo 8" - 9" tall; 96 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.
6 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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7 Keyser, Leander Sylvester Man's first disobedience, An interpretation and defense of the Biblical narrative of the fall of man,
Macmillan 1924 First Edition; First Impression Hardcover Very Good with no dust jacket 
xlibrary from the library of Paul E. Tucker. Only evidence is card holder in back. No stamps, etc. Red cover with gold lettering. ; 84 pages 
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A series of strictures on the subject of future and endless punishment Being the substance of the arguments used in a public debate held at ... essay on The coming of the son of man, Kidwell, J
8 Kidwell, J A series of strictures on the subject of future and endless punishment Being the substance of the arguments used in a public debate held at ... essay on The coming of the son of man
Cincinnati Printed by S. Tizzard, at the Sentinel and Star Office 1830 First Edition; Thirteenth Printing Paperback Good with no dust jacket 
Leather cover is very worn and hinges starting to seperate. Pages yellow with age and show some water staining but clean otherwise and very readable. Contains 74 pages with part of 73 and 74 torn out. May be other pages missing at end but it looks complete from the extensive description given on the title page as to what is covered, the missing text on page 73 and 74 looks to be the final two pages. The debate was bewteen the Rev. E Ray and the the publisher, J. Kidwell. To which is added a reply to Dr. Adam Clark's notes on the phrase Everlasting punishment; together with an original essay on the "Coming of the son of Man"; and A vocabulary, explanatory of the original words, rendered Hell, Damnation, Everlasting, Eternal taken from the critical remarks of some of the most cleebrated orthodox writers, showing that their honest and candid criticism enters a solemn negtative on all their speculations about a place of Future and Endless Punishment. Rare. ; 74 pages; 
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Upper Ohio Valley Pioneer, A Historical Quarterly, Vol 1, June 1946, No 2 Pioneers of New Martinsville, Norona, Delf, Editor
9 Norona, Delf, Editor Upper Ohio Valley Pioneer, A Historical Quarterly, Vol 1, June 1946, No 2 Pioneers of New Martinsville
Moundsville, W. VA Delf NOrona 1946 First Edition; Various Paperback Very Good with no dust jacket 
Historical Quarterly containing information on pioneers of New Martinsville, WV like Christopher Gist, Thomas Hutchins, George Washington, Matthew Kerr, Joseph Dorsey, Adam Row, and many others. Scarce if not rare.; Map; 12mo 7" - 7½" tall; 40 pages 
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10 Parker, Joseph Adam, Noah, & Abraham Expository Readings On The Book Of Genesis
Scotland Macniven and Wallace 1880 Second Edition; First Impression Hardcover Very Good with no dust jacket 
Blue cloth with gilt print. Slight foxing. Has beautiful inscription on book plate that reads "Sydney Place U. P. Church, Glasgow. To Mr. John Henderson (with over forty other volumes) on this occasion of his leaving Glasgow, From friends connected with the above church in remembrance of pleasant associations and of profitable fellowship extended over many years; as a token, also, of their admiration of his character, and of their thankful appreciation of the happy influence escerted , and the important services rendered, by himself and the various members of his family in connection with every Congregational activity and enterprise and of their hope that by the Good Hand of our God upon him he may be long spared to his family, and to the Church of Christ. Glasgow 14th May, 1883." We provide delivery tracking on US orders. 
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11 Smith, Janet Adam Children's Illustrated Books.
England Collins 1948 First Edition; First Impression Hardcover Very Good in Very Good dust jacket 
We provide delivery tracking to all US orders. ; Britain in Pictures ; Color and Black and White ; 8vo 8" - 9" tall 
Price: 8.97 USD
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God the Refuge of His People, from the message by Smith to the S.C. General Assembly, December 7, 1850, Smith, Whitefoord, Rev.
12 Smith, Whitefoord, Rev. God the Refuge of His People, from the message by Smith to the S.C. General Assembly, December 7, 1850
South Carolina House of Representives, South Carolina 1850 1st Edition Thus Manila Folder or Binder Good with No dust jacket as issued 
No cover, text complete, a few pages loose from stitching. This imprint is an original extract from the Message of his Excellency, W.B. Seabrook the Governor of South Carolina in the S.C. Senate Journal, 1850. Gov. Seabrook and other Southern States had been considering the affects of the Northern States actions against the South and the southern movement to "disunion". "One such slight by the U.S. Congress happened in 1841. He proposed that South Carolina receive her share of the proceeds from the sale of public lands as provided for by Act of Congress in 1841 and hitherto declined for constitutional reasons. The governor dwelt at considerable length on the differences between North and South, and the evidence for his conclusion that the South could no longer hope for security of life, or liberty, or property within the Union. He concluded: “The time, then, has come to resume the exercise of the powers of self protection, which in the hour of unsuspecting confidence, we surrendered to foreign hands...... While adhering faithfully to the remedy of joint State action for redress of common grievances, I beseech you to remember, that no conjuncture of events ought to induce us to abandon the right of deciding ultimately on our own destiny.” “ By legislative resolution, Friday, December 6, was designated as a day of fasting and humiliation, on which the clergy of South Carolina should call together their congregations to ask divine guidance for the General Assembly in devising measures conducive to the best interests and welfare of the state. On that day the Reverend Whitefoord Smith conducted religious services and delivered a sermon before the members of the Assembly. The sermon was largely a defense of the institution of slavery." (The Secession Movement in South Carolina, 1847-1852) "Born in Charleston in 1812, Smith he took his name from the family name of his father’s mother. His great-great grandfather, Sir Adam Whitefoord, had been a Scottish baronet, and his great-grandfather, Col. Charles Whitefoord, was an officer in the 5th Regiment of Foot. He attended the city schools in Charleston before moving on to South Carolina College. He was a student in Columbia during the presidency of Thomas Cooper. While at college, he found that he could not accept all of the teachings in the “Shorter Catechism” and left the Presbyterian Church of his ancestors for the Methodist Church. Methodism was, at the time, a denomination of the common people" (.wofford.edu/from_the_archives) This imprint is one of 2000 printed after the S.C. General Assembly meeting where Dr. Smith spoke. Rare. In archival sleeve for preservation. ; 8vo 8" - 9" tall; 16 pages 
Price: 149.97 USD
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The life of the Rev. John Wesley, A.M  Sometime Fellow of Lincoln College, Oxford, and founder of the Methodist Societies, Watson, Richard
13 Watson, Richard The life of the Rev. John Wesley, A.M Sometime Fellow of Lincoln College, Oxford, and founder of the Methodist Societies
New York, NY Published by J. Emory and B. Waugh, for the Methodist Episcopal Church 1831 First American Edition; First Impression Leather Bound Very Good with no dust jacket 
Brown leather cover has what appears to be a restored leather spine with gilt print. Pages have some foxing. Includes translations and notes by John Emory. The book was discovered in parsonage at Moreland, Georgia in 1959 and restored that same year. Rare 1831 printing. "Richard Watson (1781–1833) was a British Methodist theologian who was one of the most important figures in 19th century Methodism.Watson was born in Lincolnshire and entered the Methodist itinerancy in 1796, serving as President of Conference in Britain in 1826 and as secretary to the Wesleyan Missionary Society from 1821 to 1825. In Britain, he was a leading opponent of slavery.Watson was a gifted writer and theologian. In 1818 he wrote a reply to Adam Clarke's doctrine of the eternal Sonship of Christ; Watson believed that Clarke's views were unorthodox and, therefore, not faithfully Wesleyan. In 1823 he began to publish his Theological Institutes, which remained a standard for many years. It was the first attempt to systematize John Wesley's theology and, by extension, Methodist doctrine. In 1831, he wrote a well-regarded life of John Wesley.We provide delivery tracking on US orders." (Wikipedia) ; 7.50 X 5 X 0.50 inches; 323 pages; 
Price: 119.97 USD
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Sketches of Wesleyan Preachers, West, Robert A.
14 West, Robert A. Sketches of Wesleyan Preachers
New York, NY Lane & Tippett 1848 First Edition; First Impression Leather Bound Good with no dust jacket 
THis is not a reprint but a rare First edition. Leather cover , pages show Foxing. Cover hinges cracked with resewing and glue other wise good condition. Includes sketche of Jabez Bunting, John SMith, John Lomas, Richared Reece, Robert Newton, Isaac Turton, Robert Young, Daniel Isaac, Samuel Hick, James Everett, James Wood, Robert Wood, Jjohn Hanwell, Hodgston Casson, Samuel Bardsley, Theophilus Lessey, Thomas H Walker, Adam Clarke, Philip Hartcastle, Miles Martindale, Daniel Chapman, Francis A West, William Dawson, John Anderson, Wm M Bunting, George Morley, Joseph Beaumont, William Shaw. Also contanins an appendix Notices of English Methodism. Has a lot of history of the "Dissenters" from the Methodist tradition. Great research material. Not an X-Library. Rare original work. ; 16mo 6" - 7" tall; 400 pages 
Price: 134.97 USD
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