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1 The Complete Angler, or Contemplative Man's Recreation being A Discourse on Rivers, Fish-Ponds, Fish and Fishing
London, England L. A. Lewis, 125, Fleet-Street 1839 Various Hardcover Very Good with no dust jacket 
Leather binding has been repaired with a complete new leather spine (Dark brown with boards lighter leather). Foxing on some pages and end papers otherwise clean and bright. Engravings and drawings. . Includes notes biographical and explanatory and the lives of the authors. THe epistle dedicatory is to the right worshipful John Offley of Madley Manor, in the county of Stafford, Esq. There is also an epistle to the reader. The descriptive list of the Embellishments (woodcuts and copper plates) contains a detailed description of each "embellishment" including source, artist, etc. Also contains a entensive notes section with" biographical notices of the principal persons mentioned in the complete angler". In addition to the lives of Walton and Cotton the contents include: Chapter I. A conference betwixt an angler, a hunter, and a falconer; each commending his recreation. Chapter II. Observations of the Otter and the Chub. Chapter III. How to fish for, and to dress the Chavender, or Chub. Chapter IV. Observations of the nature and breeding of the Trout, and how to fish for him. And the Milkmaid's song. Chapter V. More directions how to fish for, and how to make for the Trout an artificial minnowandflies; withsomemerriment. Chapter VI. Observations of the Umber or Grayling, and directions how to fish for him. Chapter VII. Observations of the Salmon: With directions how to fish for him. Chapter VIII. Observations of the Luce or Pike, with directions how to fish for him. Chapter IX. Observations of the Carp, with directions how to fish for him. Chapter X. Observations of the Bream, and directions to catch him. Chapter XI. Observations of the Tench, and advice how to angle for him. Chapter XII. Observations of the Pearch, and directions how to fish for him. Chapter XIII. Observations of the Eel, and other fish that want scales, and [directions how] to fish for them. Chapter XIV. Observations of the Barbel, and directions how to fish for him. Chapter XV. Observations of the Gudgeon, the Ruffe, and the Bleak, and how to fish for them. Chapter XVI. Is of nothing; or that which is nothing worth. Chapter XVII. Of Roach and Dace and how to fish for them; and of Cadis. Chapter XVIII. Of the Minnow or Penk, of the Loach, and of the Bull-head, or Miller's-thumb. Chapter XIX. Of several rivers, and some observations of fish. Chapter XX. Of Fish-ponds, and how to oreder them. Chapter XXI. Directions for making of a line, and for the colouring of both rod and line. Part II. being instructions how to angle for a Trout and Grayling in a clear stream. To my most worthy Father and Friend, Mr. Izaak Walton, the elder. To my most honoured Friend, Charles Cotton, Esq. The Retirement: Irregular verses addressed to Mr. Izaak Walton. Chapter I. Conference between a country Gentleman proficient in fly-fishing, and a Traveller who becomes his pupil. Chapter II. An account of the principal rivers in Derbyshire. Viator lodges at Piscator's house. Chapter III. Conference containing a description of Cotton's Fishing-house, with his apology for writing a supplement toWalton'sbook.ChapterIV.Ofangling for Trout and Grayling, divided into three branches. Chapter V. Of Fly-fishing. Chapter VI. Fishing at the top continued--- Further directions for fly-making--- Time when the Grayling is in season--- Rock in Pikepool. Chapter VII. Fishing at the top--- Flies for the months of January, February, March, April, and part of May; including, under May, particular directions how to bait with the Green-drake. Chapter VIII. Fishing at the top, continued--- Flies for the end of May, and for the following months, till December; containing, under May, instructions when to dape with the Stone-fly. Chapter IX. Fly-fishing, in windy weather, best in the still-deeps. Chapter X. Directions how to dress a Trout and Grayling. Chapter XI. Of angling at the bottom for Trout or Grayling--- By hand, with a running line--- With a cork or float--- Various baits. Chapter XII. Of angling in the middle for Trout or Grayling.While not a first printing this is an excellent rebound collectible copy. We provide delivery tracking on US orders. 
Price: 299.97 USD
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Suki and the Magic Sand Dollar  (Author Signed), Blackburn, Joyce; Clayton, Stephanie
2 Blackburn, Joyce; Clayton, Stephanie Suki and the Magic Sand Dollar (Author Signed)
Providence House Publishers 1996 First Edition; First Impression Hardcover Near Fine with no dust jacket Signed by Author
Near Fine condition! Silver Anniversary edition. Book now in archival sleeve to protect condition. Like new. Signed twice by author. Once in inscription and once on title page. Suki could never have guessed all that she would experience while visiting St. Simons Island, Georgia. Until then, she had never flown in a plane, seen the ocean (except in pictures), set foot on an island, nor met a real scientist. From a fun and friendly woman named Cherry, Suki discovers the built-in clocks of nature. Because the clocks are so dependable, Suki becomes convinced that there is someone in full charge who makes everything work together. While Suki learns many scientific facts, her trip mostly teaches her about people, making and sharing friends. Rare. ; 0.5 x 10.1 x 6.9 Inches; 64 pages; Signed by Author 
Price: 24.97 USD
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Psychophysics and Physiology of Hearing  An International Symposium, Britain), Royal Society (Great; Evans, Edward Frank & J. P. Wilson
3 Britain), Royal Society (Great; Evans, Edward Frank & J. P. Wilson Psychophysics and Physiology of Hearing An International Symposium
Academic Pr 1977 0122440501 / 9780122440502 First Impression Hardcover Very Good in Fair dust jacket 
Dust is torn, but now in mylar. Book looks almost new. ; 539 pages 
Price: 10.97 USD
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The Nature of Things on Sanibel  A Discussion of the Animal & Plant Life of Sanibel Island, Campbell, George R & Molly E. Brown
4 Campbell, George R & Molly E. Brown The Nature of Things on Sanibel A Discussion of the Animal & Plant Life of Sanibel Island
Privately Printed 1978 First Edition; First Impression Paperback Very Good with No dust jacket as issued Illustrated by Molly Eckler Brown Signed by Author
First edition inscribed "with best wishers, George R. Campbell". Introduction by Cleveland Amory. Former owners names in front endpaper otherwise clean and tight. Book now in archival sleeve. An excellent account of the wildlife found on Sanibel Island off the west coast of Florida near Ft. Myers. ; Drawings; 8vo 8" - 9" tall; 174 pages; Signed by Author 
Price: 14.97 USD
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War Letters  Extraordinary Correspondence from American Wars, Carroll, Andrew (editor)
5 Carroll, Andrew (editor) War Letters Extraordinary Correspondence from American Wars
Scribner 2001 0743202945 / 9780743202947 First Edition; First Printing Hardcover Near Fine in Near Fine dust jacket 
Signed by editor. Looks new. In mylar dust cover. A collection of American War correspondence. Carroll features over 150 letters, complied from more than 50, 000 letters sent to him as part of his Legacy Project. The letters encompass every major conflict from the Civil War to Desert Storm. The letters tell tales of love; famous battles; reflections on the nature of war; rescues; and expressions of fear, loneliness, humour and pariotism. Letters come from such historical figures as Colin Powell, Theodore Roosevelt, George S. Patton, Helen Keller and John F. Kennedy, as well as common soldiers, sailors, nurses, spies, journalists, POWs and family members left at home. ; Photographs; 9.30 X 6.40 X 2 inches; 912 pages; Signed by Editor 
Price: 17.97 USD
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Analysis of Butler's Analogy, Crooks, George Richard
6 Crooks, George Richard Analysis of Butler's Analogy
ca 1950 First Edition; Various Paperback Good with no dust jacket 
Ink stain at top of pages which does not affect print. Foxing. An early imprint or book section (no binding), printed around 1850-1870, of a discussion of Bishop Butlers discussion of life, death, and life after death. Joseph Butler (1692-1752) wrote his infamous Analogy of Religion, Natural and Revealed, to the Constitution and Course of Nature, in 1736. Butler was born and educated in England as a Presbyterian but became ordained in the Church of England in 1718, and eventually became the Dean of St. Paul's Cathedral and later Bishop of Durham. This is not Hobarts and the author is not revealed, but is most likely George Richard Crooks who republished Butler's Analogy with and Analysis which this paper is mostly that analysis. George Richard Crooks (February 3, 1822 Philadelphia – February 20, 1897) was a United States writer, educator, and Methodist minister.In 1860 Crooks became editor of The Methodist, a publication described by a colleague as "the doughty unofficial rival of the official weekly – The Christian Advocate."[12] In conjunction with John McClintock, he prepared a series of "First Books" in Latin and Greek (1846–1847). In 1852 Crooks edited a republication of Butler's Analogy, for which he added an analysis, index, and biography. (Wikipedia). Heavy foxing to pages and ink spot to top of pages. Rare. Possibly no publication date in item. Paperback may indicate a booklet, phamplet, tract or book.; 12mo 7" - 7½" tall; 49 pages 
Price: 39.97 USD
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Browning and the Dramatic Monologue. Nature and Interpretation of an overlooked form of literature, Curry, S. S.
7 Curry, S. S. Browning and the Dramatic Monologue. Nature and Interpretation of an overlooked form of literature
Boston Expression Company 1908 First Edition Hardcover Very Good with no dust jacket 
Navy cover with gold writing. Very clean inside and out. 
Price: 14.97 USD
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8 Fletchere, J. AN APPEAL TO MATTER OF FACT AND COMMON SENSE; OR, A RATIONAL DEMONSTRATION OF MAN'S CORRUPT AND LOST ESTATE
Smith & Lamar, Agents 1914 Reprint; First Impression Hardcover Very Good with no dust jacket 
Green decorative cloth cover. 1914 reprint of the 1772 edition. Signed by J.H.Brasher of Philabelphia. 
Price: 17.90 USD
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Keswickism, Godbey, W.B.
9 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 
Price: 49.97 USD
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10 Hartford, Ione Pratt God's Little Children Their Nature and Religious Training
Milwaukee, WI The Young Churchman Company 1916 First Edition; Various Hardcover Very Good in Good dust jacket 
Green cover with white and gold lettering. Dust jacket has chips, but now in Brodart mylar protective cover. Fully indexed. ; 12mo 7" - 7½" tall; 142 pages 
Price: 13.09 USD
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Shotgunning in the Uplands, Holland, Ray P. & Lynn Bogue Hunt
11 Holland, Ray P. & Lynn Bogue Hunt Shotgunning in the Uplands
A.S. Barnes and Company 1944 First Edition; Various Hardcover Very Good with no dust jacket Illustrated by Lynn Bogue Hunt 
Stated first printing. ; Color Plates; 213 pages; p 
Price: 28.97 USD
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Queer Judson, Lincoln, Joseph
12 Lincoln, Joseph Queer Judson
Bristol, Ct D. Appleton 1925 First Edition; Various Hardcover Good in Good dust jacket Signed by Author
Author signed "Sincerely yours, Joseph C. Lincoln". Book and dust show wear. Hinges weak. Scarce copy with dust that has chips but has been covered with archival sleeve. Joseph Crosby Lincoln (February 13, 1870 – March 10, 1944) was an American author of novels, poems, and short stories, many set in a fictionalized Cape Cod. Lincoln's work frequently appeared in popular magazines such as the Saturday Evening Post and The Delineator. Lincoln was aware of contemporary naturalist writers, such as Frank Norris and Theodore Dreiser, who used American literature to plumb the depths of human nature, but he rejected this literary exercise. Lincoln claimed that he was satisfied "spinning yarns" that made readers feel good about themselves and their neighbors. Two of his stories have been adapted to film.Lincoln was born in Brewster, Massachusetts, on Cape Cod, and his mother moved the family to Chelsea, Massachusetts, a manufacturing city outside Boston, after the death of his father. Lincoln's literary career celebrating "old Cape Cod" can partly be seen as an attempt to return to an Eden from which he had been driven by family tragedy. Lincoln died in 1944, at the age of 73, in Winter Park, Florida; 7.40 X 5.30 X 1.20 inches; 362 pages; Signed by Author 
Price: 89.97 USD
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Head Tide, Lincoln, Joseph C.
13 Lincoln, Joseph C. Head Tide
New York D. Appleton & Company 1932 First Edition; First Impression Hardcover Very Good in Fair dust jacket 
Blue cover has minor spotting. Dust has chips and tears with both front and back flap repaired with tape but now in brodart protective cover. Has former owners book plate in front. JOSEPH C. LINCOLN, author of Head Tide an Appleton publication, was born in Brewster, Mass,, on Feb. 13, 1870. Brewster is a typical Cape Cod town, settled by the Pilgrims soon after the landing at Plymouth, and was named for Elder Brewster. But Mr. Lincoln's Cape Cod, as portrayed in his stories, couldn't be found on any map. "His" Cape Cod is not bounded by stilted lines of latitude nor formal lines of longitude. If it suits the purpose of his story to locate an inlet where nature has built promontory, to erect a village in place of woods and marshes, the author has "never hesitated to do so." "Head Tide" is, like the thirty-one volumes which have preceded it in the twenty-eight years since Lincoln's first novel, "Cap'n Eri," was published [1904], about a Cape Cod community, and it is, like most of the later novels, the story of the conflict between an "import" and the natives. "Head Tide" is a good, man sized story of a good man sized job faced with courage. By this time readers are not so completely bedazzled by the quaintness of Mr. Lincoln's characters as they were at first, for they have become accustomed after thirty-one volumes to the local dialect which drove the readers of "Cap'n Eri " into spasms of glee. Scarce if not Rare with dust jacket. ; 7.30 X 5.10 X 1.30 inches 
Price: 24.97 USD
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Sights and Scenes of the World A Series of Magnificent Photographic Views Embracing the World of Nature and Art, No Author Listed
14 No Author Listed Sights and Scenes of the World A Series of Magnificent Photographic Views Embracing the World of Nature and Art
Chicago, Ill W. B. Conkey Co. 1894 First Edition; First Impression paperback Very Good with no dust jacket 
Original 1894 edition not a reprint. Vol 11 from a series of 20 books. Red cover with black print. May have chipping on binding otherwise good condition. Black and white photographs of many of the world's most famous localities and pictures of nature. We provide delivery tracking on US orders. ; Peoples Series: January 6,1894; Vol. 11; B&W Photographs; Elephant Oblong; 15 pages 
Price: 11.97 USD
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Spiritual Reconstruction "By the Author of Christ In You", No Author Listed
15 No Author Listed Spiritual Reconstruction "By the Author of Christ In You"
London, England John M. Watkins 1918 First Edition; First Impression Hardcover Very Good with no dust jacket 
Rare original 1918 edition not a reprint, Blue cloth cover has minor rubs to corners. Contents very clean. Fully indexed. About the publisher "Over a century ago, Watkins, the "University of Rejected Sciences", was born. In April 1897, John M. Watkins issued the first second-hand and remaindered book catalogue in his own name, giving 26 Charing Cross in the centre of London as his business address. Since 1895, perhaps earlier, he had published similar lists on behalf of "The Theosophical Publishing Society', initially from 7/8 Duke Street,' Adelphi, later from Charing Cross and then from "... a shop near the Friends' Meeting House in St. Martin's Lane." These lists had been preceded by Book-notes, which he had edited from March 1893. The premises of this profitable business would shift location from nautical Whitehall to thespian St.Martin’s Lane.John Watkins eventually moved the business to its present famous site in No.21 in Cecil Court in 1901. Two frequent visitors in those very early days were the Irish poet W. B. Yeats, himself a member of the Hermetic Order of the Golden Dawn, and G. R. S. Mead, author of numerous works on gnosticism and a prominent figure in the Theosophical Society. J. Watkins himself introduced our famous Egyptian logo that depicts the Great God Thoth, ancient deity of learning, writing, science and magic. He has been affectionately called the "scribe of the gods" by the bookshop' s staff of every epoch, and can be seen today adorning the creaking sign outside – but way back in 1901 the shop had only begun its tradition as a London nexus, a Mecca for occultists and mystics from all over the world - people from all walks of life.The Early Intellectual EnvironmentThe Watkins story starts in the innovative intellectual ferment of Victorian London. For many people the 'Victorian Age' evokes images of steaming industrial and smoky commercial power, iron & funerals, reminiscent of Blake's 'Satanic Mills', moral evangelical conservatism and starch-collared high mindedness although as history begins to peel off the onion layers it seems that it may not all have been as 'moral' and 'high' as some of us were taught at school. The hustle & bustle of the West End in this heyday was that of packed-out multicoloured omnibuses and tipped hats, the ringing cries of the newspaper boys echoing and the scuffling barrow boys of the busy Covent Garden markets rumbling forward the quality market centre of the huge British Empire. The rich mixing scents of soot, horse manure, perfumed blooms of flowers downwind, open bakeries and the gas lamps filled the air.The late 19th century was a time of vigorous questioning of long-held beliefs about the nature of man, his origins and his destiny as well as of the universe, which he inhabited. All these developments were to have a considerable impact on the thinking of many intellectuals preoccupied with spiritual and metaphysical questions.Amidst this intellectual upheaval there arose several organisations putting forward alternative views of man and his spiritual nature. There was an upsurge of interest in the hermetic and kabbalistic traditions, an impulse that lay behind the formation of the Hermetic Order of the Golden Dawn. Additionally the new interest in the spiritual and metaphysical culture of Asia was to find an outlet in the founding of H.P.Blavatsky's Theosophical Society in America, Britain and India. Thirdly, there was the phenomenon of the appearance of mediumship, and the possibility of establishing the fact of personal survival after death. This last resulted in the establishment of the Society for Psychical Research as well as the growth of the Spiritualist movement.John WatkinsIt is into this concentrated context that we may view the establishment of Watkins Bookshop in the mid 1890's. John Maurice Watkins, the founder of this bookshop, was a friend and disciple of H P. Blavatsky and was himself personally involved in seeing the first edition of The Secret Doctrine, her great metaphysical classic, through the press.The ideal of founding the bookshop is said to have occurred to Mr Watkins in a conversation with Madame Blavatsky in which she lamented the fact that there was nowhere in London one could buy books on mysticism, occultism and metaphysics.This book is protected by an archival quality sleeve to maintain present condition. Original book not a reproduction. Rare.; 24mo 5" - 6" tall; 210 pages 
Price: 149.97 USD
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16 Nye, Rev. H.R. Universalism; A Brief Statement of the Universalist Belief
Boston, MA Universalist Publishing House 1886 Tenth Edition; Various Paperback Very Good with no dust jacket 
Tan booklet has holes from former staples near spine. Chapters include: THe Diety, The Bible, Our distinctive name, Our profession of faith, Retribution, Forgiveness, The resurrection, Conversion and the New Birth, Jesus Christ, The Holy Spirit, The nature of man. Book now in archival sleeve to protect condition. Scarce if not rare. Paperback may indicate a booklet, phamplet, tract or book.; 8vo 8" - 9" tall 
Price: 49.97 USD
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The blade and the beast;  Poems about man and ideas, love and nature, Phillips, Bluebell S
17 Phillips, Bluebell S The blade and the beast; Poems about man and ideas, love and nature
1966 First Edition; Various Paperback Good with no dust jacket 
Tan cover with black print. "Bluebell" signed first page. Book now in archival sleeve to protect condition. Rare.; 56 pages 
Price: 16.97 USD
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Oration delivered before the Euphradian and Clariosophic Societies,  On the influence of government upon the nature and destiny of man,, Pickens, F. W
18 Pickens, F. W Oration delivered before the Euphradian and Clariosophic Societies, On the influence of government upon the nature and destiny of man,
Press of Gibbes & Johnston 1855 First Edition Paperback Fair with no dust jacket 
Rare original imprnt or disbound booklet. Not a reprint or POD. Foxing to pages. Book now in archival sleeve to protect condition. ; 23 pages; p 
Price: 159.97 USD
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19 Randle, Edwin Henderson Antagonism of forces in nature universal; The genesis of the fittest, applications to evolution
Nashville, Tenn Pub. house of the M.E. Church, South, Smith & Lamar, agents 1912 1st Thus; Various Hardcover Very Good with no dust jacket 
Red cover with gold print. Very clean contents. A very rare book on the Genesis of "The Fittest Applications to Evolution". Rare. ; Photographs; 283 pages 
Price: 129.97 USD
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The Evolution-Creation Struggle, Ruse, Michael
20 Ruse, Michael The Evolution-Creation Struggle
Harvard University Press 2005 0674016874 / 9780674016873 First Edition Hardcover Near Fine in Near Fine dust jacket 
Looks new. Dust Jacket now in Mylar Protective Cover.Creation versus evolution: What seems like a cultural crisis of our day, played out in courtrooms and classrooms across the county, is in fact part of a larger story reaching back through the centuries. The views of both evolutionists and creationists originated as inventions of the Enlightenment--two opposed but closely related responses to a loss of religious faith in the Western world.

In his latest book, Michael Ruse, a preeminent authority on Darwinian evolutionary thought and a leading participant in the ongoing debate, uncovers surprising similarities between evolutionist and creationist thinking. Exploring the underlying philosophical commitments of evolutionists, he reveals that those most hostile to religion are just as evangelical as their fundamentalist opponents. But more crucially, and reaching beyond the biblical issues at stake, he demonstrates that these two diametrically opposed ideologies have, since the Enlightenment, engaged in a struggle for the privilege of defining human origins, moral values, and the nature of reality.

Highlighting modern-day partisans as divergent as Richard Dawkins and Left Behind authors Tim LaHaye and Jerry B. Jenkins, Ruse's bracing book takes on the assumptions of controversialists of every stripe and belief and offers to all a new and productive way of understanding this unifying, if often bitter, quest. ; 1.2 x 8.4 x 5.8 Inches; 336 pages 
Price: 17.97 USD

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