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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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Manchester, England Sankey, Hudson & Co. 1950 First Edition; First Impression Paperback Very Good with No dust jacket as issued 
Paperback drawings of over 550 illustrations depicting the history of Britain in its earliest days. Book now in archival sleeve to protect condition.Scarce. ; 12mo 7" - 7½" tall; 64 pages 
Price: 11.97 USD
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Zondervan 1963 First Impression Paperback Very Good with no dust jacket 
We provide delivery tracking to all US orders. Paperback may indicate a booklet, phamplet, tract or book. 
Price: 8.97 USD
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After the War, or The consummation of God's Purpose, Eagon, I.G.
4 Eagon, I.G. After the War, or The consummation of God's Purpose
Berne, Indiana Light and Hope Publishing ca 1950 First Edition; First Impression Paperback Very Good with no dust jacket 
Forward by E. Howard Cadle. Orange cover with black lettering shows wear. Contents clean. Mr. and Mrs. Eagon were Singing Evangelists. Includes chapters on the Importance of Prophecy, The Babylonian Empire, THe Medo-Persian Empire, The Grecian Empire, The Roman Empire, The Seven Last Plagues, Our only refuge and others. Rare. Possibly no publication date in item. Paperback may indicate a booklet, phamplet, tract or book.; 12mo 7" - 7½" tall; 109 pages 
Price: 19.97 USD
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Doctor Quintard, Chaplain C.S.A. and Second Bishop of Tennessee  The Memoir and Civil War Diary of Charles Todd Quintard, Elliott, Sam Davis
5 Elliott, Sam Davis Doctor Quintard, Chaplain C.S.A. and Second Bishop of Tennessee The Memoir and Civil War Diary of Charles Todd Quintard
Baton Rouge, La LSU Press 2003 0807128465 / 9780807128466 First Edition; First Impression Hardcover Near Fine in Near Fine dust jacket 
Looks new. Dust in mylar cover. Charles Todd Quintard (December 22, 1824 – February 15, 1898)[2] was an American physician and clergyman who became the second bishop of the Episcopal Diocese of Tennessee and the first Vice-Chancellor of the University of the South. An adherent of the Oxford Movement (1833-1845), Quintard described himself as a "high churchman" and a "ritualist", identifying with Anglicans who were reviving ritual practices associated, in the popular mind, with Roman Catholicism.[4] In fact, the Oxford Movement leaders attempted to call the Anglican Church to her first principles and roots in history and tradition. To what degree Quintard was actually a Ritualist is a matter to debate.; 9 X 6.30 X 1.20 inches; 285 pages 
Price: 14.97 USD
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The English in Ireland in the Eighteenth Century, 3 vol. set, Froude, James Anthony
6 Froude, James Anthony The English in Ireland in the Eighteenth Century, 3 vol. set
New York Scribner, Armstrong, and Co. 1873 First Edition; First Impression Hardcover Very Good with no dust jacket Signed by Author
Author inscribed in all three volumes on back of title page the following inscription with his signature. "Charles Scribner & Co. of No 654 Broadway New York have authority from me to publish further all works which I have already written or may hearafter write, J. A. Froude, Author, Jan 29, 1871." Brown cloth cover with gold lettering shows some rubs and wear to top and bottom of spine area. Clean contents and Not X Library. Hinges show some weakness otherwise tight. The first volume says "in two volumes", but author added a third volume which is part of this set. James Anthony Froude (Froude rhymes with rood) (April 23, 1818 – October 20, 1894) was an English historian. He was the brother of the Anglo-Catholic polemicist Richard Hurrell Froude and of William Froude, the engineer and naval architect.The son of R. H. Froude, archdeacon of Totnes, he was born at Dartington, Devon. He was educated at Westminster School and Oriel College, Oxford, then the centre of the ecclesiastical revival now called the Oxford Movement. He obtained a second class degree, but won the Chancellor's English essay prize, and was elected a fellow of Exeter College (1842). "So too, in his English in Ireland (1872-1874), which was written to show the futility of attempts to conciliate the Irish, he exaggerates the bad points of the Irish, touches lightly on English atrocities, and emphasizes the influence of Roman Catholicism." was an English historian, novelist, biographer, and editor of Fraser's Magazine. From his upbringing amidst the Anglo-Catholic Oxford Movement, Froude intended to become a clergyman, but doubts about the doctrines of the Anglican church, published in his scandalous 1849 novel The Nemesis of Faith. (Wiki). Extremely rare work with this inscription. ; Author Signed; Signed by Author 
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London Methuen & Company 1920 Ninth Edition; First Impression Hardcover Good with no dust jacket 
1920 9th edition. Author was fellow and lecturer of St. John's College and public orator in the University of Cambridge. Chapters include among others: Roman Religion, the Stoics, Plutarch, Followers of Jesus, Conflict of Christian and Jew, Clement of alexandria, and others. Full index and Table of dates. Minor marginal notations and highlighting to a few pages. ; 8vo 8" - 9" tall; 359 pages 
Price: 39.97 USD
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Keswickism, Godbey, W.B.
8 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
9 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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Fair Gods and Stone Faces Ancient Seafarers and the New World's Most Intriguing Riddle, Irwin, Constance
10 Irwin, Constance Fair Gods and Stone Faces Ancient Seafarers and the New World's Most Intriguing Riddle
St Martin's Press 1963 First Edition; First Impression Hardcover Very Good in Very Good dust jacket 
Dust has very minor rubs otherwise book and dust in excellent condition. Mrs. Irwin delves into the nautical backgrounds of ancient maritime nations to determine the how and why of any such voyages. Two of the more fascinating riddles she asks: how did the beards get on to pre-Colombian statues (Indians everywhere are beardless), and where did the Indian legends of the bearded Fair Gods white men) come from? How is it possible that several hundred Roman coins, the latest stamped 350 A.D., could be dug up in Venezuela a few years ago?--her reply: transoceanic contacts. (Kirkus Review) ; Illustrations; 8vo 8" - 9" tall; 346 pages 
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St. Ignatius Church Roman Catholic Church,   (Tarpon Springs, Florida) , Twenty-fifth (Silver) Anniversary 1956-1981, Latondress, John
11 Latondress, John St. Ignatius Church Roman Catholic Church, (Tarpon Springs, Florida) , Twenty-fifth (Silver) Anniversary 1956-1981
Walsworth Printing 1981 First Edition; First Impression Hardcover Very Good with no dust jacket Illustrated by Signed by Illustrator
190 pages. An illustrated (photos) of the Tarpon Springs, Florida Parish. Has history of area with numerous photos.. Ignatius Roman Catholic Church. Parish book in honor of 25 years (1956-1981). The book has pictures throughout. There are listings of Baptisms, First Communions, and Confirmations by year. Also, there is a brief history of Tarpon Springs, Florida. Rare. We provide delivery tracking on US orders. ; 4to 11" - 13" tall; 190 pages; ; Signed by Illustrator 
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American Political Rhetoric Essential Speeches and Writings, Seventh Edition, Lawler, Peter
12 Lawler, Peter American Political Rhetoric Essential Speeches and Writings, Seventh Edition
Roman and Littlefield 2015 1442232196 / 9781442232198 Seventh Edition; First Impression Paperback Near Fine with no dust jacket 
Looks new, never read. No underlining, highlighting, etc. ; 8vo 8" - 9" tall; 410 pages 
Price: 27.97 USD
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Missel Romain contenant Les Offices de Tous Les Dimanches et Des Principales Fetes de L'anne Approuve par S. Em. le Cardinal Meignan, Mame, Alfred (editor)
13 Mame, Alfred (editor) Missel Romain contenant Les Offices de Tous Les Dimanches et Des Principales Fetes de L'anne Approuve par S. Em. le Cardinal Meignan
France tours alfred mame et fils, editeurs 1898 First Edition; First Impression Hardcover Very Good with No dust jacket as issued 
Original 1898 printing not a reprint. Small Leather bound book with gilt edges to pages. A roman missal containing offices on Sundays and major feasts. Written in French. Gilt edges to pages and print on spine and gilt decorative design around inside edge of cover. Minor browning to some pages. Scarce.; Engravings; 24mo 5" - 6" tall; 543 pages 
Price: 49.97 USD
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Inside the Vatican, McDowell, Bart
14 McDowell, Bart Inside the Vatican
MapQuest.com 1991 0870448587 / 9780870448584 Deluxe; First Impression Full-Leather Very Good with no dust jacket 
Deluxe leather bound edition. Red leather with gold design. This lavishly illustrated guide through the Vatican captures the people, the treasures, and the inner workings of the center of the Roman Catholic Church. Bart McDowell takes readers through centuries of Vatican history, describing the days of the Roman Empire, the glorious years of the Renaissance, the power struggle between Church and State that endured from the late 7th century until 1929, and much more. Photographer James L. Stanfield spent nearly a year inside the Vatican with unprecedented access to its museums, ceremonies, and people. His full-color photographs show art that few visitors to the Vatican have the chance to see-works of such masters as Michelangelo and Raphael-and provide private viewings of Pope John Paul II's quarters, the necropolis beneath St. Peter's Basilica, and world-renowned libraries. (Editorial Review) ; Photographs, Illustrations; 4to 11" - 13" tall; 232 pages 
Price: 13.97 USD
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15 Milner, John The End of Religious Controversy In a friendly correspondence between a Religious Society of Protestants, and a Catholic Divine
Pittsburg, PA John Murphy & Co. 1859 First Thus; First Impression Hardcover Fair with no dust jacket 
Books spine has severe damage, hinges cracking, contents clean. We provide delivery tracking on US orders. " ohn Milner (1752–1826) was an English Roman Catholic bishop and controversialist who served as the Vicar Apostolic of the Midland District from 1803 to 1826. His language was as harsh as ever, and unbecoming in a bishop, until at length an appeal was made to Rome, and Cardinal Fontana, who was then Prefect of Propaganda, forbade him to write in it anymore. During the last years of his life Milner withdrew to a great extent from public politics. He ceased to act on behalf of the Irish bishops, and though he did not hold any intercourse with the other vicars Apostolic, he ceased to write against them. He devoted himself to literary work. In 1818 his End of Controversy, perhaps the best known of all his books, at length appeared, and it was followed by a war of pamphlets and replies which went on for several years. Feeling his health failing, he applied for a coadjutor, and Rev. Thomas Walsh, President of Oscott College, was appointed. He was consecrated in 1825 when all the bishops of England met, and a reconciliation was effected. Milner survived less than a year, his death taking place at his house at Wolverhampton on 19 April 1826. (Wikipedia); 12mo 7" - 7½" tall; 338 pages; 
Price: 29.97 USD
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16 Robbers, Herman Johan Het Ontstaan Van Een Roman
Amsterdam Em. Querido 1922 1st Thus; First Impression paperback Very Good with no dust jacket 
Soft cover with gold design. ; 16mo; 90 pages 
Price: 12.97 USD
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Report of the Important Controversial Discussion between Mr. Pope and Mr. Maguire (Catholocism vs. Protestantism), Singer, P.E., Lawless, John
17 Singer, P.E., Lawless, John Report of the Important Controversial Discussion between Mr. Pope and Mr. Maguire (Catholocism vs. Protestantism)
Dublin, Ireland Coyne, Tims, & Curry 1827 First Edition; First Impression Hardcover Good with no dust jacket 
Leather over boards binding is heavily worn and scuffed. Leather spine has gold lettering that says "Pope and Maguire Discussion. Rear hinge at bottom of spine beginning to crack. THe title page? is handwritten and half of it is missing. It says something about Dublin, 1852 which could mean it is not a title page but a tipped in page after publication. This is suspicioned as there is an original handwritten certification by Pope and Maguire, hand dated 1827 that follows the Introductory statement pages. There is a rubber stamp that says "The Library The Abby Galway" inside cover and on endpaper. No card or other library markings or damage as usually found in xlib books. The first full page of print is the Introductory Statement talking about how the debate was to be carried out, the limiting points of each person. Mr. Pope: 1st Infallibility, 2nd Purgatory and 3rd Transubstantiation. Mr. Maguire: 1st, The divine right of private judgement to promice upon the authenticity, integrity, and canonicity of Scripture and to determine its meaning in articles of faith, 2- The Justification of the Reformation, 3rd- The Protestant Churches do not possess that unity which forms the distincitive mark of the true Church of Christ. The introductory statement also set out other articles of agreement made the 11th of April 1827 at the home of Mr. Tims, in Graftonstreet attended by both debaters. The Chair representing the Protestant was Admiral Oliver and the Roman Catholic was Daniel O'Connell, Esq. It was decided to hold the debate at the Lecture-Room of the Dublin Institution, Sackville street for the six day debate. The Text for the full debate is complete and has soiling and yellowing to the pages due to age. A rare and special addition to the book is the handwritten and hand signed certifications by both Mr. Maguire and Mr. Pope done on June 14, 1827 as to the authenticity of the debate published by Coyne, Tims, & Curry that it "is alone authentic". Both certifications and signatures are hand signed and attested by James Sheridan and Philip Hardy. It appears that the edges have been trimmed as they are not unevenly cut, but smooth, and that some of the marginial notations of a former owner are not fully legible due to the cut.The discussion is complete and ends on page 370 which has about a 1/8th portion of the page missing not detrimental to the text. This is a rare and perhaps unique copy of this debate, especially with the original signatures of Messrs. Pope, Maguire, Sheridan and Hardy. Rare.; 8vo 8" - 9" tall; 370 pages; Signed by Associated 
Price: 449.97 USD
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The Worcester pulpit,  With notices historical and bibliographical,, Smalley, E
18 Smalley, E The Worcester pulpit, With notices historical and bibliographical,
Boston, MA Phillips, Sampson and Co 1851 First Edition; First Impression Hardcover Fair with no dust jacket 
Signed by W. (William) A Warden, Worcester, Ma who wrote the History of the Warden Family in American in 1901. Green cover with gold print. Cover `detached with missing endpapers but complete contents including title page. Clean. Very rare pre Civil War work. Author was pastor of the Union Church, Worcester, Mass. Includes an early history of the town, first Church and its ministry, Second church and its ministry, Baptist Church and Ministry, Calvinist Church and Ministry, Methodist Episcopal Church and ministry, Roman Catholic ministry, Union Chruch and its Pastors, Second Baptist Church and ministry, Universalist Society and ministers,Episcopal Church and Ministry, Second Methodist Church and Ministry, Church of the Unity, Salem Street Church and Pastor, Miscellaneous, and an appendix. Cotton Mather gave advice in the proceeding to remove Rev. Andrew Garder from from the church. We provide delivery tracking on US orders. Rare.; 561 pages; Signed by Notable Personage, Unrelated 
Price: 119.97 USD
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Fourth Infantry "Ivy" Division, Staff, Division Association
19 Staff, Division Association Fourth Infantry "Ivy" Division
Paducah, KY Turner 1987 0938021540 / 9780938021544 Limited Edition; First Impression Hardcover Near Fine with No dust jacket as issued 
Green leatherlike cover with gilt print. Limited edition #728 of 1000. Scarce if not rare. Looks new. Numerous photos of the men then and now with short bio's. Historical information of the war's in which the Division served from WWI through Vietnam and Iraq.. The 4th Division was organized at Camp Greene, North Carolina on 10 December 1917 under the command of Maj. Gen. George H. Cameron. It was here they adopted their distinctive insignia, the four ivy leaves. The ivy leaf came from the Roman numerals for four (IV) and signified their motto "Steadfast and Loyal". The division was organized as part of the United States buildup following the Declaration of War on 6 April 1917 and the entry of the United States into the war on the side of the British and French. ; Photographs, ; 4to 11" - 13" tall; 148 pages 
Price: 189.97 USD
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20 Wells, H.G. Crux Ansata An Indictment of the Roman Catholic Church
New York , NY Agora Publishing 1946 Dover Edition paperback Very Good with no dust jacket 
Tan cover with brown print. Very clean. 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.; 8vo 8" - 9" tall; 143 pages 
Price: 10.45 USD
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