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The Shepherd of the Ocean  An Account of Sir Walter Raleigh and His Times, Adamson, Jack H. & H. F. Folland
1 Adamson, Jack H. & H. F. Folland The Shepherd of the Ocean An Account of Sir Walter Raleigh and His Times
Gambit Inc Pubns 1969 0876450184 / 9780876450185 First Edition; First Printing Hardcover Very Good in Very Good dust jacket 
Stated first printing. Book looks new, dust has very minor rubs. Sir Walter Raleigh (1552 (or 1554) – 29 October 1618), also spelled Ralegh was an English landed gentleman, writer, poet, soldier, politician, courtier, spy and explorer. Raleigh was born to a Protestant family in Devon, the son of Walter Raleigh and Catherine Champernowne. Little is known of his early life, though he spent some time in Ireland, in Killua Castle, Clonmellon, County Westmeath, taking part in the suppression of rebellions and participating in the Siege of Smerwick. The author Jack Hale Adamson (1918–1975) was a literary scholar, biographer, teacher, and university administrator. This book was named a "Notable Book of 1969" by the New York Times. He was a Mormon and served as a missionary in Edinburg, Scotland in 1938-39. (Wikipedia) Fully indexed with bibliography.; 8vo 8" - 9" tall; 464 pages 
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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.
2 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 
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An essay on the divine authority of the New Testament, Bogue, David
3 Bogue, David An essay on the divine authority of the New Testament
Hartford Conn Printed by Hudson and Goodwin 1806 First American Edition; First Impression Hardcover Good with no dust jacket 
Original 1806 printing from the second London Edition. Very worn leather boards. Hinges cracking but not seperated. Contents shows browning due to age. Clean otherwise. David Bogue (18 February 1750 – 25 October 1825) was a British nonconformist leader.He was born in the parish of Coldingham, Berwickshire, Scotland. After a course of study in Edinburgh, he was licensed to preach by the Church of Scotland, but made his way to London in 1771, to teach in schools at Edmonton, Hampstead and Camberwell. In 1777, he settled as minister of the Congregational church at Gosport in Hampshire.[1] His predecessors at the Independent Chapel of Gosport were the Rev. James Watson (1770–76) and the Rev. Thomas Williams (1750–70).[2]In 1771 he established an institution for preparing men for the ministry.[3][4] It was the age of the new-born missionary enterprise, and Bogue's academy was largely the seed from which the London Missionary Society grew.[5] In 1800 the society placed missionaries with Bogue for preparation for their ministries.[6] Bogue himself would have gone to India in 1796 if not for the opposition of the East India Company.[5] In 1824 he taught Samuel Dyer at Gosport before he left for Penang as a missionary with the London Missionary Society.[3]He was also involved in founding the British and Foreign Bible Society and the Religious Tract Society, and in conjunction with James Bennett, minister at Romsey, wrote a well-known History of Dissenters (3 vols., 1809). Another of his writings was an Essay on the Divine Authority of the New Testament.[5] He died at Brighton.[3] We provide delivery tracking to all US orders. Scarce if not Rare. ; 12mo 7" - 7½" tall; 316 pages 
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The Spoken Word, Vol 8, No. 4r Communion, Branham, William Marrion
4 Branham, William Marrion The Spoken Word, Vol 8, No. 4r Communion
Jefferson, Indiana Spoken Word Publications 1965 First Edition; First Impression Paperback Very Good with No dust jacket as issued 
Paperback booklet of a sermon preached by Rev. Branham on December 12 , 1965 at the Tucson Tabernacle in Arizona. William Marrion Branham (April 6, 1909 – December 24, 1965) was an American Christian minister, generally acknowledged as initiating the post World War II healing revival.Branham's first meetings as a faith healer started in 1946. Branham's sensational healing services are well documented and he is regarded as the pacesetter for those who followed him. Historians generally mark the 1946 meetings as inaugurating the modern healing revival. William Branham claimed to have received an angelic visitation on May 7, 1946 commissioning his worldwide ministry. Branham's healing power became legendary. Scarce. ; The Spoken Word; 8vo 8" - 9" tall; 12 pages 
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Early Days of the Diocese of Virginia, Brydon, G. Maclaren
5 Brydon, G. Maclaren Early Days of the Diocese of Virginia
Richmond Press, Inc. 1935 First Edition; First Impression Paperback Very Good with No dust jacket as issued 
12mo 7" - 7½" tall; 26 pages 
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History of Wilkinsburg, Pa, Gilchrist, Harry C
6 Gilchrist, Harry C History of Wilkinsburg, Pa
Published by the author 1927 First Edition; First Impression Hardcover Good with no dust jacket 
Cover has spots. Some pages browning due to age. Rare edition. Many illustrations. Chapter one The Frontier Life then The old and the the new author gives an extensive account of this Pennsylvania borough. Fully indexed with many surnames. Wilkinsburg is a borough in Allegheny County, Pennsylvania, United States adjacent to the city of Pittsburgh. The borough was named for John Wilkins, Jr., a United States Army officer who served as Quartermaster General of the United States Army from 1796 to 1802. Wilkinsburg was founded and developed by highly religious European immigrants. The borough has a remarkably high concentration of churches, mostly Protestant, which is unusual in a predominantly Catholic region of the country. Wilkinsburg separated from the city of Pittsburgh in 1871. We provide delivery tracking on US orders. ; Photographs; 8vo 8" - 9" tall; 165 pages 
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Keswickism, Godbey, W.B.
7 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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The Law of Ritualism, examined in its relation to the Word of God, to the Primitive Church, to the Chruch of England, and to the Protestant Episcopal Church in the United States, Hopkins, John Henry, DD, LLD
8 Hopkins, John Henry, DD, LLD The Law of Ritualism, examined in its relation to the Word of God, to the Primitive Church, to the Chruch of England, and to the Protestant Episcopal Church in the United States
New York Hurd and Houghton 1866 First Edition; First Impression Hardcover Good with No dust jacket as issued 
A rare first edition not a reprint. Blue cover with gilt print and design on front cover. Spine has chips and corners show wear. Contents clean. Former owner penciled name in front dated 1893. "The advance of ritualism became intensely controversial in the Episcopal Church. Some opponents of ritualism believed the changes were introducing Roman Catholic practices and beliefs into a Protestant Church. Evangelicals were often strong and vocal opponents of ritualism... This dispute eventually led to a canon passed by the 1856 General Convention requiring a bishop to visit every parish in the bishop's jurisdiction at least once every three years. The controversy over ritualism led John Henry Hopkins, Presiding Bishop of the Episcopal Church, to publish The Law of Ritualism(1866). Hopkins urged that a wide variety of ritual uses were canonically permitted in the Episcopal Church. He predicted that many of the controverted practices would eventually be accepted." ; 12mo 7" - 7½" tall; 98 pages 
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The Protestant  Essays on the principal points of controversy between the Church of Rome and the Reformed, M'Gavin, William
9 M'Gavin, William The Protestant Essays on the principal points of controversy between the Church of Rome and the Reformed
Hartford, CT Hutchison and Dwier 1834 Later Printing; First Impression Hardcover Fair with no dust jacket 
Volume 2 only. Leather cover loose. May need rebinding. Scarce work. foxing to endpapers and browing to pages. We provide delivery tracking on US orders. ; Vol. 2; B & W engravings; 8vo 8" - 9" tall; 794 pages 
Price: 49.97 USD
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Frederick Parish, Virginia, 1744-1780  Its churches, chapels, ministers and vestries;, Meade, Everard Kidder
10 Meade, Everard Kidder Frederick Parish, Virginia, 1744-1780 Its churches, chapels, ministers and vestries;
Winchester, Va Pifer Printing Company 1947 1st Thus; First Impression Photocopy Very Good with no dust jacket 
Photocopy of book in a vinal cover or archival sleeve. "In 1866 the Council of the Diocese of Virginia of the Protestant Episcopal Church removed Frederick Parish from the roster of its parishes by the simple expedient of renaming it Cunningham Chapel Parish." Frederick was the first parish of the church organized in the Colony of Virginia west of the Blueridge. Contains history of the parish, numerous family and surnames, and records. A wealth of historical and genealogical information. Has three maps reproduced one showing the original boundary lines of the parish in 1744, second after first division in 1756 and the third map after its second division in 1771. We provide free delivery tracking on US orders. ; Maps; 4to 11" - 13" tall; 70 pages; 
Price: 24.97 USD
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11 Neal, Daniel AM The History of the Puritans, or Protestant Nonconformists; from the Reformation I 1517, to the Revolution in 1688; Comprising an Account of Their Principles, V II
Harper & Brothers 1856 First Edition; First Impression Leather Bound Fair with no dust jacket 
The covers are detached, but contents clean and complete. Foxing to endpapers. Vol II only. Fully indexed. Rebind candidate.; Volume II; 8vo 8" - 9" tall; 564 pages 
Price: 49.97 USD
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Hymns of the Protestant Episcopal Church in the United States of America. Set forth in the General Conventions of said Church in the years of our Lord 1789, 1808, and 1826., No Author Given
12 No Author Given Hymns of the Protestant Episcopal Church in the United States of America. Set forth in the General Conventions of said Church in the years of our Lord 1789, 1808, and 1826.
Philadelphia PA S.F. Bradford 1827 1st Edition Thus; First Impression Hardcover Very Good with No dust jacket as issued 
Leather bound cover shows wear. Some browning (foxing) to pages. Early rare edition of this book. Book now in archival sleeve to protect condition. ; 12mo 7" - 7½" tall; 50 pages 
Price: 49.97 USD
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The Book of Common Prayer, and Administration of the Sacraments, and Other Rites and Ceremonies of the Church according the use of the Protestant Episcopal Church in the United States of American: together with the Psalter, or Psalms of David, No Author Given
13 No Author Given The Book of Common Prayer, and Administration of the Sacraments, and Other Rites and Ceremonies of the Church according the use of the Protestant Episcopal Church in the United States of American: together with the Psalter, or Psalms of David
Philadelphia PA The Bishop White Prayer Book Society 1858 1st Thus; First Impression Hardcover Very Good with No dust jacket as issued 
Brown leather with gilt print.Book binding is tight and clean. Some wear to book edges and top and bottom of spine. A scarce copy of this edition in very good condition. ; 24mo 5" - 6" tall; 569 pages 
Price: 39.97 USD
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The Book of Common Prayer, and Administration of the Sacraments, and Other Rites and Ceremonies of the Church according the use of the Protestant Episcopal Church in the United States of American: together with the Psalter, or Psalms of David, No Author Given
14 No Author Given The Book of Common Prayer, and Administration of the Sacraments, and Other Rites and Ceremonies of the Church according the use of the Protestant Episcopal Church in the United States of American: together with the Psalter, or Psalms of David
New York, NY George Miller 1841 1st Thus; First Impression Hardcover Very Good with No dust jacket as issued 
Brown leather with gilt print and gilt text block edges. Book binding is tight and clean. Some wear to book edges and top and bottom of spine. A scarce copy of this edition in very good condition. ; 24mo 5" - 6" tall; 569 pages 
Price: 39.97 USD
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Addresses Delivered at the Centennial Celebration of the Diocesan Missionary Society of the Protestant Episcopal Church in the Diocese of Virginia, No Author Listed
15 No Author Listed Addresses Delivered at the Centennial Celebration of the Diocesan Missionary Society of the Protestant Episcopal Church in the Diocese of Virginia
Richmond, VA Protestant Episcopal Church 1929 First Edition; First Impression Hardcover Very Good with No dust jacket as issued 
Blue cloth cover with gilt print. Addresses by notable leadership of the Episcopal churches including: Tucker of s. Virginia, Covington of Norfolk, Brydon of Virginia, Goodwin of Lunenburg and North Farnham, Gravatt of West Virginia, Goodwin of Williamsburg, Halsey of S.W. Virginia, Neve of Blue Ridge, and Tucker Bishop. A lot of history and information regarding the Church in Virginia. Scarce. ; 12mo 7" - 7½" tall; 122 pages 
Price: 11.97 USD
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16 No Author Listed LIttle Willie
New York, NY General Protestant Episcopal Sunday School 1860 First Edition; First Impression Hardcover Poor with no dust jacket 
Brown boards very worn and cover seperated from book. Book now in archival sleeve to protect condition. Contents complete but has heavy foxing. No author's name given, but says "by the author of "Uncle Jack the Fault-Killer, Unica, etc." Rare . ; Engravings; 8vo 8" - 9" tall 
Price: 44.97 USD
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The Book of Common Prayer, and Administration of the Sacraments and Other Rites and Ceremonies of the Church, according to the use of the Protestant Episcopal Church in the United States of America, together with The Psalter, Psalm of David, No Author Listed
17 No Author Listed The Book of Common Prayer, and Administration of the Sacraments and Other Rites and Ceremonies of the Church, according to the use of the Protestant Episcopal Church in the United States of America, together with The Psalter, Psalm of David
New York, NY Auxiliary New York Bible and Common Prayer Book Society 1829 First Edition; First Impression Hardcover Good with No dust jacket as issued 
Brown leather with gilt decorative frame around embossed cover and gilt print. Foxing to endpapers and some to pages. Clean contents and tight binding. Rare.; 24mo 5" - 6" tall; c450 pages 
Price: 99.97 USD
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The Methodist Magazine for December, 1816, No Author Listed
18 No Author Listed The Methodist Magazine for December, 1816
London The Conference Office 1816 First Edition; First Printing Paperback Good with no dust jacket 
Original printing not a reprint.This is for the month mentioned in title only. Leaves complete for that month. Currently in archival sleeve. Foxing due to age. No cover. Begins with A sketch of the life and character of Lady Maxwell of Pollock which is continued from the October and November edition. letters on Missionary intelligence, and obituaries. Rare inprint. ; 12mo 7" - 7½" tall 
Price: 29.97 USD
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The colonial churches of Virginia, Maryland, and North Carolina  Their interiors and worship, Perdue Davis, Vernon
19 Perdue Davis, Vernon The colonial churches of Virginia, Maryland, and North Carolina Their interiors and worship
Richmond, VA Dietz Press 1985 First Edition; First Printing Hardcover Near Fine in Very Good dust jacket 
Light blue cover and dark blue print. Dust now in mylar protective cover. Most of the earliest colonists to America were Anglican Puritans and the Anglican Church became the established church of Virginia, Maryland, New York, North Carolina, South Carolina, and Georgia during the colonial period. After the American Revolution, the Anglican Church in America formed an independent body in 1789 and called it the Protestant Episcopal Church. A unique book on the interior elements and furnishings of early Colonial Churches. The focus is on things like Chancels and Screens, Tables and Altars, Mediaeval Seating, Prayer book Seating, Wall Ornaments, Roofs and Ceilings, and other contents. It also has a focus Worship cerimonial traditions like music and poetry, vesture, books, sermons, etc. A most interesting reference on details of the early church. ; Illustrations; 6.73 X 4.25 X 0.98 inches; 383 pages 
Price: 19.97 USD
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20 Rice, John H Memoir of James Brainerd Taylor
New York Published by John P. Haven 1834 First Edition; Various Hardcover Poor with no dust jacket 
1834 printing and NOT a reprint. Foxing. Tape on bottom portion of spine. Cover has heavy wear. James Brainerd Taylor was born in the shipbuilding town of Middle Haddam, Connecticut, on April 15, 1801. He is a maternal collateral descendant (cousin, four times removed) of famed American missionary David Brainerd (1718–1747) and a paternal collateral descendant of the famed Church of England clergyman-author Jeremy Taylor (1613–1667). The fourth of eleven children, he and his siblings were all raised in the town's Protestant Episcopal Church, Christ Church (est. 1785). His role in the spiritual revival at Yale and the surrounding area, and his receiving of a license to preach as an evangelist from the Middlesex Consociation of the Congregational Church on October 8, 1828, in East Haddam, Connecticut, are two highlights of Taylor's brief two years as a student in New Haven. Taylor died just seventeen days shy of his twenty-eighth birthday. With the bottom of his epitaph reading, "Reader, his epitaph is what he would have yours to be, A sinner saved by grace," the remains of J. B. Taylor are today at the Hampden-Sydney College Church Cemetery.; 330 pages 
Price: 19.97 USD
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