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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
1 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 Edition 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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Biblical Words for Time, Barr, James
2 Barr, James Biblical Words for Time
London, England SCM Press Ltd. 1962 First Edition; First Impression Paperback Very Good with No dust jacket as issued 
Grey paperback with black ink. James Barr FBA (20 March 1924 – 14 October 2006) was a Scottish Old Testament scholar. At the University of Oxford, he was the Oriel Professor of the Interpretation of Holy Scripture from 1976 to 1978, and the Regius Professor of Hebrew from 1978 to 1989. Born in Glasgow, Scotland, (although one reference claims he was born in Edinburgh)[1] educated at Daniel Stewart's college in Edinburgh and the University of Edinburgh, Barr was ordained to the ministry of the Church of Scotland in 1951.[2] He held professorships in New College, Edinburgh in the University of Edinburgh, University of Manchester, in Princeton Theological Seminary and at Vanderbilt University in the United States of America. He was Oriel Professor of the Interpretation of Holy Scripture at Oxford from 1976 to 1978 and Regius Professor of Hebrew from 1978 to 1989. ; Studies in Biblical Theology No. 33; 8vo 8" - 9" tall; 174 pages 
Price: 9.97 USD
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Essay on the Divine Authority of the New Testament, Bogue, David
3 Bogue, David Essay on the Divine Authority of the New Testament
New York American Tract Society N.D. First Edition; First Printing Hardcover Good with no dust jacket 
No date on title or reverse, but this is the American Tract Society printing and book material is from the period around 1850.. Some yellowing to pages, corners dented, cover is worn is brown and has embossing to cover with gilt print on spine. See Scan. 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). He died at Brighton.Rare work.; 24mo 5" - 6" tall; 252 pages 
Price: 49.97 USD
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The Old Man, Carradine, Rev. B.
4 Carradine, Rev. B. The Old Man
Louisville, KY Kentucky Methodist Publishing Co. 1897 Second Edition; First Impression Hardcover Very Good with no dust jacket 
Black cover with gold lettering. Cover shows wear at edges. Contents clean and tight. Signed in pencil by Rev. Charles Dayton of Chittenden, Vt. Very good book. Chapter titles: Is Regeneration Purity, The remainder of Iniquity, The proof of Inbred Sin in human testimony and experience, Inbred sin as recognized and taught by different churches, Inbred Sin as taught by the Methodist chruch, Bible proof of Inbred sin (Ch 5-11), Various titles given to Inbred sin, A picture of the Old Man, Human methds of dealing with the Old Man (ch 14-15), The devine method of dealing with the Old Man, How to Obtain the Great Deliverance, Scripture supposed to teach the impossibility of Possessing a pure heart, Scripture supposed to contradict the fact of a second work of grace, Misconception of scriptural and religious terms, The special work of the Messiah, Some causes why people fail to see and Obtain the Great Blessing. A fantastic book on the work of the Holy Spirit in Sanctification. Photo of Carradine opposite title page. Scarce. 
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Scriptue and Tradition The Question of the relation of Holy Scripture to the Developing tradition of the Church, Dillistone, F.W. (editor)
5 Dillistone, F.W. (editor) Scriptue and Tradition The Question of the relation of Holy Scripture to the Developing tradition of the Church
Greenwich, CT The Seabury Press 1955 First Edition; First Impression Hardcover Very Good in Good dust jacket 
Red cover gilt print. Brown fading to end papers, otherwise clean and tight. Dust ahs chips and a tear, but now in mylar cover. These are essays by Dillistone, GWH Lampe, F.J. Taylor, R.R. Williams and D.E.W. Harrison. Rare. ; 8vo 8" - 9" tall; 130 pages 
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Key Words of the Lord's Prayer from the Scriptures, Douet, Marion
6 Douet, Marion Key Words of the Lord's Prayer from the Scriptures
Sierra Madre, Ca Author 1970 First Edition; First Impression Paperback Very Good with no dust jacket 
Orange/Tan booklet. Book now in archival sleeve to protect condition. A wonderfully written breakdown of the words of the Lord's prayer with scriptural references for the words. And example is "Our Father" found in Isaiah 64:8 and Romans 8:16 . Many of the references are given in the Amplified Version. Scarce if not rare or unique. Booklet; 8vo 8" - 9" tall; 15 pages 
Price: 26.97 USD
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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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A Scriptural, Ecclesiastical, and Historical View of Slavery from the Days of The Patriarch Abraham To The Nineteenth Century addressed to the Right Rev. Alonzo Potter, D.D., Hopkins, John Henry
8 Hopkins, John Henry A Scriptural, Ecclesiastical, and Historical View of Slavery from the Days of The Patriarch Abraham To The Nineteenth Century addressed to the Right Rev. Alonzo Potter, D.D.
New York , NY W. I. Pooley & Co. 1864 1st Edition Thus; First Impression Hardcover Very Good with no dust jacket 
Professionally rebound in black cloth with gilt print. Contents are original and look almost new, clean and bright. This is not a recent reprint or print on demand.Reverend Hopkins thinking is captured in his statement , "...while I should rejoicein the adoption of any plan of gradual abolition which could be accepted peacefully by general consent, I can not see that we have any right to interfere with the domestic institutions of the south, either by law or by the Gospel." "John Henry Hopkins (January 30, 1792 – January 9, 1868) was the first bishop of Episcopal Diocese of Vermont and the eighth Presiding Bishop of the Episcopal Church in the United States of America. He was also an artist (both in water-color and in oils), a lawyer, an ironmonger, a musician and composer, a theologian, and an architect, who introduced Gothic architecture into the United States. In 1861, Hopkins wrote his "most controversial" pamphlet, The Bible View of Slavery, in which he criticized abolitionists and declared that no scriptural basis for ending slavery existed. The pamphlet was seen as Hopkins' attempt to justify slavery based on the Bible. He argued that slavery was not a sin per se. A major example of Hopkins coming under fire was the "bitter attack upon him during the War signed by Alonzo Potter, the then Bishop of Pennsylvania, and 163 other clergy of the Diocese of Pennsylvania." In the attack, Hopkins was called "wicked," and his views were called "unworthy of any servant of Jesus Christ." Hopkins' "come back" was an overwhelming citation of Holy Scripture, and of over one hundred historical authorities, ranging from St. Paul to Theodore Parker. Hopkins' "come back" was never answered. Hopkins' "religious awakening" happened during his first winter in the Ligonier Valley. He was alone, reading a work of Hannah More, when as Hopkins described it, "a sudden beam of divine Truth shone into his inmost heart." From that experience on, for the rest of his life, "the love of Christ Crucified" was Hopkins' "guiding and ruling principle". (Wikipedia) We provide delivery tracking on US orders. Rare.; 12mo 7" - 7½" tall; 376 pages 
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Tactics of Infidels, Lambert, Rev L. A.
9 Lambert, Rev L. A. Tactics of Infidels
Buffalo, NY Peter Paul and Brother 1887 First Edition; First Impression Hardcover Good with no dust jacket 
Greyish cover with black print. Cover has soiling, contents clean. A debate between Mr. B. N. Lacy author of Reply to Rev. L.A. Laobert's Notes on Ingersoll, and the author of this book, Rev. L.A. Lambert. Scarce if not rare.; 12mo 7" - 7½" tall; 357 pages 
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10 Larkin, Clarence Book of Revelation A Study of the Last Prophetic Book of Holy Scripture
The Rev. Clarence Larkin Estate 1919 First Edition Hardcover Good with no dust jacket 

Price: 37.97 USD
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11 Needham, George C. And E. A. Needham Bible Briefs Outline Themes For Students
New York , NY Fleming H. Revell 1889 First Edition; First Impression Hardcover Good with no dust jacket 
Green cover. Vol 1 only. "through this little volume we have sought to be helpful to all Christians who in any measure or capacity are aiming to fulfil the divine commission: Preach the Word.We have particularly had in mind our younger brethern and sisters, who as evangelists at home, or missionaries abroad, as Bible school teachers, or Christian Association secretaries and workers, are seeking through systematic topical Scripture study to equip themselves for their especial ministry." Some of the table of Contents: Abigail, Achan, Barnabas, Blessed Hope, Celestial Firmament, Coming of the Lord, Holy Spirit and Christian, How to study the bible, Jesus the King, Law and Grace, Lords Supper, Nehemiah, Palm Tree, Satan, The Presence of Jesus, Wise Woman of Tekoah. This book is protected by an archival quality sleeve to maintain present condition.Rare. 
Price: 9.97 USD
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12 No Author Listed The Peep of Day, or a series of the earliest religious instruction The Infant Mind is Capable of Receiving; with Verses Illustrative of the Subjects.
New York , NY Thomas Whittaker circa 1890's Revised Edition; First Impression Hard Cover Good with no dust jacket 
Red cover with black print and design in cover. Cover is soiled, worn and front hinge cracked. An infant angel is inset in front of cover. Frontspiece page missing, but title page intact. We provide delivery tracking on US orders. ; 16mo 6" - 7" tall; 206 pages; 
Price: 32.97 USD
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13 Penn-Lewis, Jessie The "magna charta" of woman "according to the Scriptures."
London The Overcomer Book Room 1929 Second Edition; Various Paperback Very Good with no dust jacket 
Green cover with black print. Extremely rare booklet on the work of women in service to Christ according to scripture. Some comments written inside. This booklet is protected by an archival quality sleeve to maintain present condition. Booklet; 43 pages 
Price: 57.97 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
14 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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Earnest Expostulation Set 17, No. 14 A Sermon Delivered On April 1st, 1883, Spurgeon, C. H.
15 Spurgeon, C. H. Earnest Expostulation Set 17, No. 14 A Sermon Delivered On April 1st, 1883
Brooklyn NY The Spurgeon Memorial Sermon Society 1883 First Edition; Various Paperback Good with no dust jacket 
Set 17 #14 in series. Brown paper cover with black lettering. The sermon is printed and stapled inside this cover. A very collectible historical imprint of Charles Spurgeon distributed by the American Section of the Society. Covering may have chips and minor writing, otherwise very good to fine condition.This booklet is protected by an archival quality sleeve to maintain present condition. Rare booklet intended for distribution, ciculation and return to the Society for re-circulation. May have scripture reference in pencil on front. Booklet Paperback may indicate a booklet, phamplet, tract or book.; Metropolitan Tabernacle Pulpit; 8vo 8" - 9" tall; 11 pages 
Price: 11.97 USD
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Filling the Empty Vessels A Sermon Delivered On September 17, 1882, Spurgeon, C. H.
16 Spurgeon, C. H. Filling the Empty Vessels A Sermon Delivered On September 17, 1882
Brooklyn NY The Spurgeon Memorial Sermon Society 1882 First Edition; Various Paperback Good with no dust jacket 
Set 17 series. Brown paper cover with black lettering. The sermon is printed and stapled inside this cover. A very collectible historical imprint of Charles Spurgeon distributed by the American Section of the Society. Covering may have chips and minor writing, otherwise very good to fine condition.This booklet is protected by an archival quality sleeve to maintain present condition. Rare booklet intended for distribution, ciculation and return to the Society for re-circulation. May have scripture reference in pencil on front. Booklet Paperback may indicate a booklet, phamplet, tract or book.; Metropolitan Tabernacle Pulpit; Ex-Libris; 8vo 8" - 9" tall; 11 pages 
Price: 11.97 USD
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Short observations and reflections upon select passages of Scripture for every Sunday in the year to which are added, appropriate hymns., Tremlett, John
17 Tremlett, John Short observations and reflections upon select passages of Scripture for every Sunday in the year to which are added, appropriate hymns.
Boston, MA Munroe & Francis 1811 First Edition; First Impression Hardcover Good with no dust jacket 
Original 1811 edition not a reprint. Leather cover worn with dented corners. Pages discolored with age. Some minor tears to end papers. Rev. John Tremlett was a Congregationalist pastor in Gloucester in 1796 and afterward at Hampton. It appears that he served at Palgrave, where the chapel was demolished in 1822. Book is signed by Alphus Baker. There was an Alphus Baker who served as a Confederate General, but not sure if this is same person as the author was from Massachusetts. Rare. ; 12mo 7" - 7½" tall; 98 pages 
Price: 94.97 USD
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Studies in the Epistles of Peter, Varner, W. Terry
18 Varner, W. Terry Studies in the Epistles of Peter
Author 1984 First Edition; 1st Paperback Very Good with no dust jacket 
Scripture outline of Peter. Booklet. Rare. This book is protected by an archival quality sleeve to maintain present condition. Paperback may indicate a booklet, phamplet, tract or book.; 8vo 8" - 9" tall; 8 pages 
Price: 8.97 USD
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