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Keuka College  a history, Africa, Philip A
1 Africa, Philip A Keuka College a history
Judson Press 1974 First Edition; First Impression Hardcover Near Fine with no dust jacket 
Green cloth with gold print. Looks almost new. Keuka College is an independent, liberal arts-based, four-year, residential, coeducational college that emphasizes experiential learning as well as career and pre-professional education. Founded in 1890, the school is located in Keuka Park, on the shores of Keuka Lake in the U.S. state of New York's Finger Lakes region. Since the early 2000s, Keuka has also become a major educational provider in the Pacific Rim, with more than 3,000 students pursuing Keuka degrees at partner universities in China and Vietnam. Keuka College was founded in 1890 by George Harvey Ball (1819-1907), who envisioned a college that would provide a high-level education to all deserving students, regardless of economic background. As a brochure produced in 1891 attested: Keuka College was “pre-eminently, for the common people…With ample endowment,” the brochure continued, “it will raise an army of...superior men and women who shall bring strength to the nation and help to humanity.; 8vo 8" - 9" tall; 320 pages 
Price: 9.97 USD
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Book of Common Prayer, and Administration of the Sacraments, and Other rites and Ceremonies of the Church, According to the use of the United Church of England and Ireland.illuminated and Illustrated with Engravings from the works of the Great Painters, Anon
2 Anon Book of Common Prayer, and Administration of the Sacraments, and Other rites and Ceremonies of the Church, According to the use of the United Church of England and Ireland.illuminated and Illustrated with Engravings from the works of the Great Painters
London John Murray 1845 1st Edition Thus; First Impression Hardcover Very Good with No dust jacket as issued Illustrated by Great Painters 
Maroon leather hard bound with gilt decorative edge on cover and gilt design on spine. Gilt page edges all three sides. Worn at edges and where boards attach to spine. Title page in red and black surrounded by an ornamental gilt border, each page chromolithographed in red and black with ruled borders, decorative designs, initial letters, and with vignette illustrations and full-page chromo plates highlighted in gold. Marbled endpapers. Some foxing to pages. Engravings throughout and beautiful illuminated borders to many of the pages along with colored scripts and designs. ; B & W Photos, Color illustrations; Large 8vo 9" - 10" tall; 484 pages 
Price: 449.97 USD
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Little Known Facts About Bundling in the New World, Aurand, A. Monroe Jr.
3 Aurand, A. Monroe Jr. Little Known Facts About Bundling in the New World
Lancaster, PA The Aurand Press 1938 First Impression Paperback Fine with no dust jacket 
This booklet is protected by an archival quality sleeve to maintain present condition. We provide delivery tracking on US orders. Paperback may indicate a booklet, phamplet, tract or book.Bundling, or tarrying, is the traditional practice of wrapping two people in a bed together, usually as a part of courting behavior. The tradition is thought to have originated either in the Netherlands or in the British Isles and later became common in colonial United States,[1][2] especially in Pennsylvania Dutch Country. Some Nebraska Amish may still practice it. When used for courtship, the aim is to allow intimacy without sexual intercourse. ; Illustrations; 8vo 8" - 9" tall; 32 pages 
Price: 4.97 USD
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The Revision of the Book of Common Prayer, as Amended 1919, 1922, and 1925, author, No
4 author, No The Revision of the Book of Common Prayer, as Amended 1919, 1922, and 1925
Milwaukee, WI Morehouse 1925 First Edition; First Impression Hardcover Very Good with No dust jacket as issued 
Grey cover with gilt print. Shows wear especially at top and bottom of spine, otherwise tight bindings. Sun faded spine. Edition A Complete. "And as proposed for further amendment by the General Convention of 1926, for Ratification in 1928" Issued under authority and by resolution of General Convention". Rare Copy. ; 12mo 7" - 7½" tall; 249 pages 
Price: 49.97 USD
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5 B.E.B. Holy Meditations for Every Day from Ancient and Modern Writers.
London Frederick Warne and Co. 1867 First Edition; First Impression Hardcover Very Good with No dust jacket as issued 
Original 1867 printing not a reprint. Leather binding with gilt print. covers worn around edtes and top and bottom of spine. Marbled endpapers. Gilt page edges. ; 12mo 7" - 7½" tall; 329 pages 
Price: 49.97 USD
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A Relation of the Fearful Estate of Francis Spira, after he turned apostate from the protestant faith to popery. Together with the miserable and woful death of several others, wh have been enemies to the Gospel of Christ, B.H.
6 B.H. A Relation of the Fearful Estate of Francis Spira, after he turned apostate from the protestant faith to popery. Together with the miserable and woful death of several others, wh have been enemies to the Gospel of Christ
London Davies and Booth 1816 First Edition; First Impression Ephemera Very Good with no dust jacket 
Original imprint .Rebound in marble boards with parchment end papers and a beautiful label for title. Some foxing to uneven cut pages. Also the fearful estate and miserable end of John Chill, The Emperor Julian, Henry of Bullen, Henry the Fourth, The late famous French General Marshal Turenne, Latamus, Bishop Gardiner. Other additions to this book include: A Sketch of the Character of the late John Howard, A Short account of the life of The Rev. Timothy Senier, The life of Dr. Samuel Finley late President of New Jersey College. Among English Puritans, the most common and the most feared of Satan's temptations was the temptation to despair, the loss of hope in one's own salvation. Perhaps the most widely-known example of despair in the sixteenth and seventeenth century was the case of an Italian lawyer Francis Spira. In 1548, Spira converted to Lutheranism and began to spread the Lutheran message to others. Under pressure from the Catholic Church, however, he renounced his Protestant faith. He then became convinced that he was a reprobate, destined for hell. The story of Spira spread throughout Europe, surfacing in sermons and treatises dealing with despair. In England, an account of Spira's case by a first-hand witness, Matteo Gribalde, appeared in 1550. The most influential English account of Spira, however, was written by Nathaniel Bacon in 1638. Bacon's Fearefull Estate of Francis Spira, based on the original Latin records, became an instant best-seller and was reissued ten times in England and eight times in the American colonies in the seventeenth and eighteenth centuries. For anti-Puritans, Spira's case exemplified the dangers of the Calvinist teachings of predestination and human corruption. Puritans, however, empathized with Spira, seeing Spira's condition as simply an extreme example of the experience of all godly Christians. Rare works. ; 12mo 7" - 7½" tall; 80 pages 
Price: 199.97 USD
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A treatise on church government,  Formerly called Anarchy of the Ranters, &c., being a two-fold apology for the church and people of God, called in ... good order and discipline in the church, Barclay, Robert
7 Barclay, Robert A treatise on church government, Formerly called Anarchy of the Ranters, &c., being a two-fold apology for the church and people of God, called in ... good order and discipline in the church
Philadelphia PA S. W. Conrad 1822 Later Printing; First Impression Hardcover Good with no dust jacket 
The original 1822 edition. Leather cover worn but contents tight and complete. Some foxing to pages. "Being a two-fold apology for the church and people of God called, in derision, Quakers. To which is added and epistle to the National meeting of Friends in Dublin concerning good order and discipline in the church" Very Rare. We provide delivery tracking on US orders. Robert Barclay (23 December 1648 – 3 October 1690) was a Scottish Quaker, one of the most eminent writers belonging to the Religious Society of Friends and a member of the Clan Barclay. He was also governor of the East Jersey colony in North America through most of the 1680s, although he himself never resided in the colony. The Ranters were one of a number of nonconformist dissenting groups that emerged around the time of the English Commonwealth (1649–1660). They were largely common people, and there is plenty of evidence that the movement was widespread throughout England, though they were not organised and had no leader.[Wikipedia]Ranters were regarded as heretical by the established Church and seem to have been regarded by the government as a threat to social order. They denied the authority of churches, of scripture, of the current ministry and of services, instead calling on men to listen to the divine within them. In many ways they resemble the 14th century Brethren of the Free Spirit. Rare.; 12mo 7" - 7½" tall; 124 pages 
Price: 59.97 USD
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8 Bigg, Charles The Spirit of Christ in common life Addresses and sermons
New York , NY Longmans, Green 1910 First American; First Impression Hardcover Very Good with no dust jacket 
Blue cloth with gilt print. With introduction by Bishop of Oxford. Contents clean and tight with light foxing. We provide delivery tracking on US orders. ; 303 pages 
Price: 14.97 USD
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Notes on the Bradleys of L"Avenir, Bradley, Wesley Hyndman, Q.C.
9 Bradley, Wesley Hyndman, Q.C. Notes on the Bradleys of L"Avenir
North Hatley Author 1984 First Edition; First Printing Hardcover Very Good with no dust jacket 
Blue grey cover with gold lettering. Notes by author on the genealogy of O'Brollachain or Bradley (the English Name) from the common ancestor William Bradley (1800-1874) who came to Canada in 1832 from Ireland. One writer asserts that the family is descended from the Bradleys of Durham, England. Full appendix with names. Scarce if not Rare. ; 12mo 7" - 7½" tall; 76 pages 
Price: 89.97 USD
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War Letters  Extraordinary Correspondence from American Wars, Carroll, Andrew (editor)
10 Carroll, Andrew (editor) War Letters Extraordinary Correspondence from American Wars
Scribner 2001 0743202945 / 9780743202947 First Edition; First Printing Hardcover Near Fine in Near Fine dust jacket 
Signed by editor. Looks new. In mylar dust cover. A collection of American War correspondence. Carroll features over 150 letters, complied from more than 50, 000 letters sent to him as part of his Legacy Project. The letters encompass every major conflict from the Civil War to Desert Storm. The letters tell tales of love; famous battles; reflections on the nature of war; rescues; and expressions of fear, loneliness, humour and pariotism. Letters come from such historical figures as Colin Powell, Theodore Roosevelt, George S. Patton, Helen Keller and John F. Kennedy, as well as common soldiers, sailors, nurses, spies, journalists, POWs and family members left at home. ; Photographs; 9.30 X 6.40 X 2 inches; 912 pages; Signed by Editor 
Price: 17.97 USD
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The Niobara Service Book from the Book of Common Prayer of 1929 / Niobrara Wocekiye Wowapi, Deanery, Niobrara
11 Deanery, Niobrara The Niobara Service Book from the Book of Common Prayer of 1929 / Niobrara Wocekiye Wowapi
South Dakota Niobrara Deanery 1937 Revised Edition; First Impression Hardcover Good with no dust jacket 
Black cover with gilt print. Contemporary black cloth, gilt-lettered spine. Niobrara Deanery, South Dakota Obaspe. The Bishop White Prayer Book Society underwrote the publcation of the Niobara Service Book in the Dakota language for use of the Indians in South Dakota. The original translation was done in the late 19th century. Exlibrary from the Diocesan library at Church House Philadelphia when it closed. Rare. ; 12mo 7" - 7½" tall; 368 pages 
Price: 49.97 USD
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James boys ;  Deeds of daring ... a complete record of their lives and deaths, narrating many of their stirring adventures, which have only recently ... compiled in their home state -- Missouri, Edgar, James
12 Edgar, James James boys ; Deeds of daring ... a complete record of their lives and deaths, narrating many of their stirring adventures, which have only recently ... compiled in their home state -- Missouri
Baltimore, MD I M Ottenheimer 1911 1st Edition Paperback Good with no dust jacket 
White cover with blue drawing of bandits holding up a stagecoach. Back cover has listing and cover art from other books in the series. "A complete record of their lives and deaths, narrating many of their stirring adventures,which have only recently come to light, and which have never appeared in print before. Compiled in thier home state Missouri." This book looks as though it has never been read. The pages are brittle which is common on a pulp, but not seperated. The cover and pages show browning or yellowing from age. The top and bottom of spine may have small tear. This book is protected by an archival quality sleeve to maintain present condition. Very rare. ; Black and White illustrations; 12mo 7" - 7½" tall; 163 pages; 
Price: 27.97 USD
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Raney  (Author Signed), Edgerton, Clyde
13 Edgerton, Clyde Raney (Author Signed)
Algonquin Books 1985 0912697172 / 9780912697178 First Edition; Third Printing Hardcover As New in As New dust jacket Signed by Author
Inscribed and Signed by Author on on endpaper. Beautiful scarce collectors grade copy of this book. Dust Jacket now in Mylar Protective Cover."What James Thurber might have written had he lived in North Carolina".--The Washington Post . RANEY is the hilarious story of the first two years, two months, and two days of a modern Southern marriage. The bride, Raney Bell, of North Carolina, and the groom, Charles Sheperd, of Atlanta, Georgia, met through their common interest in music. Can this marriage be saved? Stay tuned, for as one of the Bethel, N.C., matrons says to the bride, "Honey, you're at the start of a long, wonderful journey.; 1 x 7.1 x 5.2 Inches; 240 pages; p; Signed by Author 
Price: 10.97 USD
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C-66 A World War II Chronicle of an Armored Infantry Company, Emery, Weston Lewis
14 Emery, Weston Lewis C-66 A World War II Chronicle of an Armored Infantry Company
Weston Lewis Emery 1992 0929539303 / 9780929539300 First Edition; First Impression Hardcover Near Fine with No dust jacket as issued Signed by Author
Blue (Infantry color) cover with gold illustration and print. Inscribed to former owner and signed "Muscles" the nickname of author and also signed by author on title page. This is the story of 512 men who worked for a common goal during a period of 155 days. Few of them were together during all those days, but all of them belonged to the same group. Many were no longer there when the job was done. Some gave their lives early - Some were taken prisoner - Some were hospitalized - Some gave their lives later - Some were with the group for 155 days.This brief record of their service in World War II is dedicated to all of them. ADD This is a remarkable record of one unit of an armored division during the last five months of the the war in Europe. It is carefully researched from official documents of the National Archives, and is laced with letters written home. This saga has been compiled by one of the enlisted men who never missed a day of duty and whose first hand view point as a company commander's combat radioman gives us a broad inside view of the company. Several helpful reviews: "We are placing C-66 in the Military Academy Library as an excellent resource for our cadets." Lieutenant General, U.S. Army, Superintendant United States Military Academy West Point May 4, 1994, "Works of your calliber are especially important.... I'm placing your book in the Armor School Library." -- Major General, U.S.Army, Commanding General. Headquarters U. S. Army Armor Center and Fort Knox. May 23, 1994 Rare signed copy. "W.L. Emory takes a different approach in bringing us the history of Company C (Hqs. Co.) of the 66th Armored Infantry Battalion of the 12th Armored Division from November, 1944 to war's end. Most of the other ex-infantrymen authors who have published accounts of World War II relate personal experiences of the excitement, terror, humor, and even boredom of combat. Sgt. Emory takes a more structured and factual approach in this self-published work. He relies on military records found in various Government archives to form the foundation of his book." Reviewer's account. Fully indexed. ; Photographs and illustrations; 8vo 8" - 9" tall; 519 pages 
Price: 59.97 USD
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German Halftracks in Action - Armor No. 3, Feist, Uwe & Kurt Rieger
15 Feist, Uwe & Kurt Rieger German Halftracks in Action - Armor No. 3
Squadron/Signal Publications 1972 First Edition; First Impression Paperback Very Good with no dust jacket 
A half-track is a civilian or military vehicle with regular wheels at the front for steering and continuous tracks at the back to propel the vehicle and carry most of the load. The purpose of this combination is to produce a vehicle with the cross-country capabilities of a tank and the handling of a wheeled vehicle. A common feature of virtually all German World War II half-tracks was the so-called Schachtellaufwerk overlapped/interleaved roadwheel arrangement with a "slack track" system possessing no return rollers under the return run of track, used from the small Kettenkrad to the nine-tonne capacity Sd.Kfz. 9 vehicle, and most famously used on Henschel's Tiger I and MAN's Panther main battle tanks. (Wikipedia) ; 48 pages 
Price: 11.97 USD
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Smith & Lamar, Agents 1914 Reprint; First Impression Hardcover Very Good with no dust jacket 
Green decorative cloth cover. 1914 reprint of the 1772 edition. Signed by J.H.Brasher of Philabelphia. 
Price: 17.90 USD
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17 Gibbs, James T Can our republic survive? Twentieth century common sense and the American crisis
Great Barrington, MA American Institute for Economic Research 1969 Various Paperback Fine with no dust jacket 
Clean contents. Scarce. We provide delivery tracking on US orders. ; Economic education bulletin; Charts; 55 pages 
Price: 11.47 USD
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Keswickism, Godbey, W.B.
18 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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Common Sense about Religion  Being a Synopsis of the Evidence of Reason, Revelation, and Experience as to the Truth of Apostle's Creed, Harrison, McVeigh
19 Harrison, McVeigh Common Sense about Religion Being a Synopsis of the Evidence of Reason, Revelation, and Experience as to the Truth of Apostle's Creed
West Park, NY Holy Cross 1931 First Edition; First Impression Hardcover Very Good in Very Good dust jacket 
Reddish brown covers . Two volume edition and set published in 1931. Corners dented and wear to bottom and top of spine. Former owners name written on endpaper. ; Vol. 1 & 2; 8vo 8" - 9" tall 
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20 Hicks, Nannie Lee The John Adair section of Knox County, Tennessee
Knoxville, TN Hicks 1976 First Edition; Second Printing Hardcover Very Good with no dust jacket 
Green cover with black print. Bicentennial Edition 1976. "In response to many request for a History of Fountain City, the author of this little book is attemting to relate soe of the highlights of the historyof three closely connected communities- Smithwood, Beverly, and Fountain City--all of which have a common first settler- John Adair. Very Rare.; Photos, Maps; 99 pages 
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