https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/2f18fbd6242df8c2a30739390dd3a079.pdf?Expires=1773878400&Signature=d7voBefbrzSSpyX7hpRdzLLZp0eNPWzpOhQdCa5CTcwBXjCsNl5qfakNYWgSK5ff0MXLGXxAv-QaRYzX6hxOR-qNHKOFGM5QVSJEX3xxwlEEhJeE8y1YhGVnA6u%7EkhNO%7EDyaBkW1eXc06wQY96HVI6QXt6xFPwSalfx6N6-mYi8%7EWqqk6k2FftLoRsGLJPqIgo1rxxA4EArb2LvjPhgozljr1I6vc4bo5dTQ8OjKy-lcpqJf6uL37fuIGOgA%7EBr7zn8n3niW461Zq95kLy8Wjo3-%7EjmxE6JGxsi3G-hONHUcuGS--cgHEGkYuh2g9WC5QucnEk97ZkeVX2VM486K2Q__&Key-Pair-Id=K6UGZS9ZTDSZM 36cdbf706f32ff074582b5bbd47ae6a3 PDF Text Text ANCIENT SACRIFICE. BY PROFESSOR F. W. NEWMAN. PUBLISHED BY THOMAS SCOTT, NO. II THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD LONDON, S.E. 1874. Price Threepence. �London: PRINTED BY C. W. REYNELL, 16 LITTLE PDLTENEY STREET, HAYMARKET, W- �ANCIENT SACRIFICE. O our modern intellects all killing of brute or man, for the pleasure of the most High, seems so absurd, that perhaps we wonder how such a notion arose. Nor is the topic very simple. To compose the idea of Sacrifice, or Sacred Act, or Act'of Faith (Auto da Fe), streams have flowed together from many sources. A first primitive notion is this : that if for human food we take the life of some tame animal, which is in our power and under our protection, it befits to ask permission from the Author of life. He gave that precious gift alike to sheep and oxen, as to man ; therefore we must not slay lightly and causelessly, but only when we can ask bis blessing on the deed. In the case of wild animals, the hurry and tumult of hunting did not permit formalities of slaughter. All that could then be done beforehand, was to offer some preliminary prayer, that should sanctify the hunting. But from the primary recognition of God as Lord and centre of life, other things followed. In some nations, the blood, as seat of life, was accounted sacred. It then might not be used for food, but was poured out religiously. Mystery being thus added to the blood, a wild and base fancy was liable to arise, that God, or some God, had pleasure in the blood. Again, the man who had skill in slaughtering easily added the religious character to his art, and nothing was more natural than to remunerate his services of butchery and prayer by a portion of the slain beast. Hereby the original Popa (or cook?') became identified with the Sacerdos; and expected T �4 Ancient Sacrifice. to feed his household by perquisites from the altar. Thus slaughter became a sacred act, performed by a priest when possible. It next became the interest of priesthood to urge sacrifice as a religious duty, that is, the sacrifice of such animals as were approved for human food. Moreover, vulgar fantasy conspired to give currency to the belief, that the god himself partook in the sacrifice, especially by its smell. On this the Greek poets are often explicit, and in Genesis we read, “ Jehovah smelled a sweet savour,” as denoting his acceptance of Noah’s sacrifice (viii. 21.) Human sacrifice undoubtedly had one of its sources in the fantastic picture of a future world, where the departed soul would need various human aids. In the grave of a chieftain were buried not only his armour and his weapons of war, but perhaps his war­ horse too, slain to accompany him in the other world. This we know to have been a modern practice among North American Indians. But a great Scythian or Tartar emperor required nobler victims. In the world of spirits he must have, not a single war-horse, but a body-guard of mounted youths: these must be slain for his service; nay, according to Herodotus, to accompany a king of the Scythians (the Scolotai in Southern Russia) they ordinarily strangled one of his concubines, his cup-bearer, his cook, his groom, his page, his errand-bearer (or adjutant?), and a stud of horses. We cannot doubt that the same fundamental ideas suggested the slaughters in Dahomey, on the death of a king. Cruel as we must deem these acts, they were not malignant, and did not imply peculiar atrocity in the agents. No life was regarded as of any value, if the convenience of the king required its sacrifice. As, at his command, a dutiful subject rushed into certain death against a formidable enemy, bo to accompany a king in the other world was an ordinary duty of loyalty: nor had any one a conscience against killing innocent brethren for this purpose. �Ancient Sacrifice. S Perhaps, if we could know it, the slain were consi­ dered blessed, and even thought themselves so. Those killed religiously in Thibet by the arrows of the boy called Buth, were accounted holy and peculiarly fortunate, according to the testimony of the Jesuit missionaries of 1661. Not very unlike is the moral complexion of a practice among the ancient Get®, or Goths of the Danube. A belief in immor­ tality did but make human life cheaper to them. Every fifth year they sent a messenger to their deity, Zalmolxis, to inform him of their needs, and the mode of dispatch was as follows:—He was tossed into the air, and received on the points of three spears. If he died forthwith, the god was accounted propitious; but if the victim or messenger continued alive, he was reviled as wicked, and another was sent in his place. These accounts show how easily, among men accustomed to slaughter in battle, poetical fantasy may lead straight to human sacrifice. The phenomena known to us concerning the Greeks are rather peculiar. In their historical era, they utterly repudiated human sacrifice, yet they unani­ mously supposed it to have been practised by their ancestral heroes on various occasions; and their poets abound in moralisings about Agamemnon slaying his daughter—the most signal case, but not at all solitary. Yet the earliest poets show total unacquaintance with such tales, which (with abund­ ance of other sensational horrors) are mere after­ invention, suggested probably by the practices of other nations. Some of their neighbours had wild fantasies of their own, as in the drowning of horses to a river god. One may conjecture that, as in the passage of an army both horses and men were apt to be drowned, it was imagined that by a voluntary sacrifice of &few horses to the honour of the god, his jealousy would be satisfied, and a favourable passage secured. �6 Ancient Sacrifice. This opens a new topic. Greeks and Hebrews alike attributed to Superior Powers a certain jealousy of anything pre-eminent in man or in terrestrial things. Thus Polycrates, according to Herodotus, being too prosperous, attempted (but in vain) to pro­ pitiate divine jealousy by voluntary sacrifices. But among the Greeks, this never reached to the point of human victims. The solemn religious sacrifice of select prisoners of war was apparently normal to the Mexican races, and may have been practised by some nations of the Old World. It is imputed to the Carthaginians ; but many circumstances lessen the credit of the charge. Nevertheless, it is easy to see, liow in the interests of humanity any priest or general might devise the scheme of a formal sacrifice, in order to stop indis­ criminate massacre of prisoners. Perhaps not enough is known of the facts, to justify any definite theory. That human sacrifice occasionally arose out of vows, is more certain. The vow of a sacred spring (yer sacrum), as recorded in Livy (xxii. 10), was limited to the births among pigs, sheep, goats, and oxen, all of which were ceded to the god under certain con­ ditions : but it is too evident in Leviticus xxvii. 28, 29, that the Hebrew vow might legitimately include human children or slaves; in which case the law (as we now read it) expressly forbids the redemption of a human being, but commands that he be put to death, if he have been devoted to Jehovah. The only practical illustration of this which we find in the history is the case of Jephthah’s daughter; which suffices to show that this was really the currently received law of early Israel, however rare in practice so extreme and rash a vow. But (what is here to be observed) not the remotest idea appears, in any of the cases of sacrifices hitherto adduced, of its being an expiation or atonement for sin. No doubt, whatever happened, was readily interpreted as eutailing some �Ancient Sacrifice. 7 “ gift to the altar,” which was generally a gift to the priest’s table. Thus the birth of a child in a Hebrew family required the offering of a lamb, or at least two young pigeons; not as atoning for any moral sin, but (according to the notion of the early Hebrews) as removing ceremonial uncleanness. The offering is in itself analogous to a baptismal fee paid by a Christian parent to the clergyman. So among the Greeks there was sacrifice preliminary to marriage— TrpnreXeta. The same remark applies to the other Hebrew sacrifices, which are spoken of as expiatory. They never are supposed to remove moral sin, crime, or its punishment. A thief was ordered to restore the double ; but his offence having nothing of ceremonial pollution, no ceremonial expiation was imagined. Nor was it dissimiliar among the Romans. If any thing iZZ-omenecZ occurred, such as a monstrous birth, or a shower of stones, or a cow walking upstairs, or a Vestal virgin being unchaste, the consul might be ordered to “ allay the omens ” by a propitiatory sacrifice; but only external mischief or ceremonial indecorum was contemplated as thus removable. The great day of Atonement among the Hebrews was expiatory of accidental ceremonial neglects alone (dyrovjuara, Heb. ix. 7). I believe that there is no standing ground at all for an argument which should impute to Hebrews, Greeks, or Romans—the ancient nations best known to us—that any slaying of victims could atone for conscious wilful sin or crime. When­ ever misfortune came, they were liable to be tor­ mented by the fear that they had unawares neglected some honour to a god or goddess, some ceremonial duty; as Meleager after the Calydonian boarhunt did homage to other gods, but forgot Artemis: and whereever there was a complex ceremonial law, such forget­ fulness might always be suspected. Hence there was no end of such propitiations ; but in Greece and �8 Ancient Sacrifice. Rome they died out with superstitious fears. Temples received endowments, and priests became too respect­ able to propagate any self-invented follies for the sake of increasing the sacrifices. Besides, contributions to the treasury of temples had also become an esta­ blished form of piety. One other ground of sacrifice has to be named— that which accompanied the making of a covenant. The sacrifice was supposed to add force and security to the promise or oath. How this should be, is perhaps most clearly explained by the ancient Roman practice recorded by Polybius (iii. 35), of swearing “per Jovenn Lapidem,” as the vulgar called it. He who was to swear, took a stone in his hand, and said : “ If I intend or practise anything against this engage­ ment, I pray that while all other men remain safe in their own countries, under their own laws, with their own modes of life, their temples, and their sepulchres, I alone may be tossed out, as this stone is now.” With these words he flings the stone out of his hand. In the third book of the Iliad, when a treaty is to be made, a sacrifice and libation of wine is essential. Agamemnon slays the lambs, and the chieftains pour wine on the earth. The people around pray,— “Whoever shall first transgress the treaty, as this wine is spilt on the ground, so may his brains be spilt! ” We can hardly doubt that the same was the meaning of the sacrifice: “ As these murdered lambs fall helpless, so may he who breaks the treaty be murdered.” In the Hebrew Pentateuch, Moses is represented (Exod. xxiv. 8) as sprinkling the people with “ the blood of the covenant.” But it can hardly be too often repeated, that neither here or in the sprinkling of the door-posts with blood of the Paschal Lamb, does the remotest idea show itself of atone­ ment for sin. The modern Jews, I believe, unanimously uphold that interpretation of their law, which alone is sug­ �Ancient Sacrifice. 9 gested by intelligent criticism : moreover, the learned and eloquent writer of the Christian “ Epistle to the Hebrews ” appears fully to admit all that is said above. He is indeed guilty of one great confusion, occasioned by the ambiguous sense of the Greek word biadf)KTi, which, primarily meaning a disposi­ tion of affairs, is used either for any special arrange­ ment, i.e., covenant, or for a man’s Last Will and Testament, which is to take effect after his death. It is undeniable that in Heb. ix. 16, 17, 20, the writer has argued illogically by confounding Covenant and Testament—and has bequeathed to Christendom the absurd phrases, Old and New Testament. But he is consistent in his declaration that the legal cere­ monies, whether gifts or sacrifices, did not touch “ the conscience ” (ix. 9) of the worshipper, and could only, “ purify the flesh ” (ix. 13) ; and that it is not possible for the blood of bulls and goats to take away sins (x. 4, 11) ; nor does it anywhere appear that he mistook the slaughter of the Paschal Lamb for a sin-atonement, as perhaps we must admit that Paul does, on comparing 1 Cor. x. 16,18, with 1 Cor. v. 7. It is therefore the more astonishing that the writer to the Hebrews or any of his Christian con­ temporaries learned in the Hebrew law could have dreamed of finding there a weight of analogy for the wild idea, that the violent death of a righteous being by the hands of wicked men can be construed as a sacrifice pleasing to God, which purifies the conscience of believers. Had he argued as follows: “ If the blood of bulls, offered by a priest in the performance of his duty, sanctifieth to the purifying of the flesh, how much more shall the blood of a hol/y prophet, wickedly shed, purify your consciences from a sense of sin,” his words would not have been plausible. The argument is visibly monstrous. But by throwing into the back ground the fact that the murder of Jesus was an odious crime, and of course, in every �IO Ancient Sacrifice, Christian estimate, horrible to God, and converting it into a voluntary offering of himself, he seeks to glorify the event. “ Christ (says he) through the Eternal Spirit offered himself without spot to God ” (ix. 14) : and again, 25, 26, “ Nor yet that he should offer himself often, . . . but once, ... to put away sin by the sacrifice of himself.” It is notable how such a writer becomes a victim to other men’s blunders, error attracting error. Thus he quotes from the Greek Septuagint, “ a body hast thou pre­ pared me,” as the translation of Psalm xl. 6 of our Version, which, on the contrary, agrees with the Hebrew, “ mine ears hast thou pierced.” Out of this spurious word “ body ” (x. 5, 10) he actually makes an argument which reverses the obvious sense of the Psalm. The Psalmist insists, “ God does not want sacrifice, but scorns it: he wants obedience” but this writer makes out that the Psalmist means, “ God does not want the sacrifice of bulls and goats, but the sacrifice of a spotless prophet.” The Psalm says nothing about bulls and goats, but about sacrifice and sin-offering absolutely. Now let us concede that we have a right to forget the part which wicked men took in the death of Jesus, and to treat it as his own voluntary act; imagine for a moment that it had been strictly so—(which ought to make this argument better, as well as clearer)—and what will be the position of things ? Jesus will be made out to have slain him­ self “for the sins of many,” in order to “sanctify” his disciples, and “ purify them from an evil con­ science” by his “ one sacrifice for sins ” (Heb. x. 12, 14, 22). Would not every Christian shudder at having such a historical fact put before him, as a mode of salvation ? One is apt to seem slanderous and blasphemous, in naming the possibility as a hypothesis ; yet I repeat, it ought to make the argu­ ment of the writer to the Hebrews a fortiori valid, if there is any validity in what he has written. It does �Ancient Sacrifice, ii appear most marvellous, that in protesting against the Hebrew ceremonies as carnal and weak, because they dealt only with impurities of the flesh, the Christian teachers should have (for the first time perhaps in the world’s history) propounded so very carnal and revolting an idea, that the blood of a holy prophet (whether shed violently or voluntarily) can justly remove from our consciences a sense of sin and sanctify us to God. We need not press the extreme weakness of mind which could dwell upon his “ suffer­ ing without the gate ” (Heb. xiii. 12). Nothing but artificial inculcation of this doctrine (“ the blood of Jesus ”) can sustain it among us. Every intelligent English child is shocked when he first hears of “ hoping pardon through his blood,” and wonders how “ blood ” is concerned in the matter. The doc­ trine, in fact, is lower by far in carnality than any thing in the Jewish ceremonial; lower, perhaps, than anything that we have a right to impute to Greeks or Romans. Animal sacrifice is discarded, to esta­ blish a Human sacrifice as cardinal to divine religion ! It is a sufficiently mean idea, that the gods love the steam and smell of animal slaughter; but it is still more shocking to imagine that the bloodshed of a holy person is in any sense “ a sacrifice for sin,” “ a propitiation ” (or mercy seat ? Rom. iii. 25), “ an offering and sacrifice to God for a sweet smelling savour ” (Eph. v. 1), and that by a belief in it, or by a trust and reliance upon it, we become delivered from an evil conscience, that is, from a sense of God’s displeasure for our sins. Are we really to believe, that the most High was pleased by the crucifixion of Jesus ? If it be said, “ No, he reprobated the deed, but he was pleased that Jesus so meekly submitted to an inevitable fate,” this is mere evasion; for, all com­ parison of it to a legitimate sacrifice then vanishes. If not death, but mere torture had been inflicted, the “ meek submission ” remains as praiseworthy as �12 Ancient Sacrifice. before ; but, except as an example of conduct, nothing here (be it death, or be it torture,) has any relation to our consciences, or has the least tendency to deliver us from a sense of guilt, if the remembrance of past sins trouble us. Unitarian Christians are in general unwilling to admit that the “ atoning blood of Christ ” is taught in the New Testament. It is not taught exactly as Archbishop Anselm is said first to have defined it, as “ compensation ” paid to God for remitting the punish­ ment of man ; but that Paul, John the apostle in the Revelations, the writer to the Hebrews, and the First Epistle of Peter, inculcate purification by the sacrifice of Christ, it seems useless to deny. That the Epistle of James is wholly silent on this and other matters, is true : and I think, it instructively shows, how rapidly. James was isolated in holding fast to the original doctrine of the Jerusalem Church. When that Church perished corporately with Jerusalem in the war of Titus, no authoritative protest remained among Jewish Christians against the notions which prevailed with the Gentile churches. It is a remarkable fact, that in the modern Evan­ gelical Creed this most untenable and most unspiritual doctrine of Human Sacrifice is made paramount. The Divinity of Christ is chiefly valued, because without it “ the Atonement ” cannot be sustained. But nothing can sustain “ the Atonement.” It must be thrown over, equally with Eternal Punishment and Vicarious Sin, to make Christian doctrines even plausible to deliberate and impartial thought. �INDEX TO THOMAS SCOTT’S PUBLICATIONS. ALPHABETICALLY ARRANGED. The following Pamphlets and Papers may be . had on addressing a letter enclosing the price in postage stamps to Mr Thomas Scott, 11 The Terrace, Farquhar Road, Upper Norwood, London, S.N. Price. Post-free. ABBOT, FRANCIS E., Editor of ‘Index,’ Toledo, Ohio, U.S.A. The Impeachment op Christianity. With Letters from Miss Frances ■ P. Cobbe and Professor F. W. Newman, giving their Reasons for not calling themselves Christians 0 3 Truths for the Times -03 ANONYMOUS. A.I. Conversations. Recorded by a Woman, for Women. Parts I., II., and III. 6d. each Part -16 A Few Self-Contradictions of the Bible - 1 0 Modern Orthodoxy and Modern Liberalism - 0 6 Modern Protestantism. By the Author of “The Philosophy of Necessity” -06 ‘(N Public Worship -03 Our First Century -* 0 6 Questions to which the Orthodox are Earnestly Requested to Give Answers --01 Sacred History as a Branch of Elementary Education. Part I.—Its Influence on the Intellect. Part II.—Its Influence on the Development of the Conscience. 6d. each Part -. - 1 0 The Church and its Reform. A Reprint - 1 0 The Church : the Pillar and Ground of the Truth - 0 6 The Opinions of Professor David F. Strauss - 0 6 The Twelve Apostles -06 Via Catholica; or, Passages from the Autobiography of a Country Parson. Complete in III. Parts. Is. 3d. each Part - 3 9 Woman’s Letter -03 BARRISTER, A. Notes on Bishop Magee’s Pleadings for Christ - o 6 BASTARD, THOMAS HORLOCK. Scepticism and Social Justice • - 0 3 �Index to Thomas Scott's Publications, ii Price. Post-free, s. d. BENEFICED CLERGYMAN OF THE CHURCH OF ENGLAND. The Chronological Weakness of Prophetic Interpretation - 1 1 The Evangelist and the Divine - 1 0 The Gospel of the Kingdom -06 BENTHAM, JEREMY. The Church of England Catechism Examined. A Reprint BERNSTEIN, A. Origin of the Legends of Critically Examined - - 1 0 Abraham, Isaac, and Jacob -10 BESANT, Mrs A. On the Deity of Jesus of Nazareth. Parts I. and II. 6d. each Part 1 0 BRAY, CHARLES. - - - BROOK, W. 0. CARR. Reason versus Authority - - BROWN, GAMALIEL. An Appeal to the Preachers of all Sunday Lyrics -The New Doxology ■ - CANTAB, A. the - - - Illusion and Delusion Creeds -- -06 -03 - - 0 3 0 3 - 0 3 Jesus versus Christianity - • - 0 6 CARROLL, Rev. W. G., Rector of St Bride’s, Dublin. The Collapse of the Faiths or, the Deity of Christ as now taught by the Orthodox -06 CLARK, W. G., M.A., Vice-Master of Trinity College,’ Cambridge. A Review of a Pamphlet, entitled, “ The Present Dangers of the Church of England ” -06 CLERGYMAN OF THE CHURCH OF ENGLAND. An Examination of Canon Liddon’s Bampton Lectures -06 Letter and Spirit -06 Rational Piety and Prayers for Fine Weather - 0 3 The Analogy of Nature and Religion—Good and Evil - 0 6 The Question of Method, as affecting Religious Thought - 0 3 COBBE, Miss F. P. Letter on Christian Name. (See Abbot) CONWAY, MONCURE D. The Spiritual Serfdom of the Laity. With Portrait - 0 6 The Voysey Case -06 COUNTRY PARSON, A. The Thirty-Nine Articles and the Creeds,—Their Sense and their Non-Sense. Parts L, II., and III. 6d. each Part - 1 6 COUNTRY VICAR, A. Criticism the Restoration of Christianity, being a Review of a Paper by Dr Lang -06 The Bible for Man, not Man for the Bible - o 6 �Index to ' 'Thomas Scotfs Publications. ill Price. Post-free. CRANBROOK, The late Rev. JAMES. On the Formation of Religious Opinions On the Hindrances to Progress in Theology The Tendencies of Modern Religious Thought - ' - - 0 3 - 0-3 - 0 3 DUPUIS, from the French of. Christianity a Form of the great Solar Myth - 0 9 j F. H. I. Spiritual Pantheism -06 FOREIGN CHAPLAIN. Everlasting Punishment. A Letter to Thomas Scott - 0 6 The Efficacy of Prayer. A Letter to Thomas Scott - 0 3 j FORMER ELDER IN A SCOTCH CHURCH. ' On Religion -06 FROM “ THE INDEX.” published at Boston, U.S.A. Talk Kindly, but Avoid Argument - 0 3 > GELDART, Rev. E. M. The Living God -03 )j GRAHAM, A. D., and F. H. On Faith -, 03 I , HANSON, Sir R. D., Chief-Justice of South Australia. Science and Theology - ■ -04 J HARE, The Right Rev. FRANCIS, D.D., formerly Lord Bishop of i Chichester. ; The Difficulties and Discouragements which Attend the Study of • the Scriptures . -06 0 j HINDS, SAMUEL, D.D., late Bishop of Norwich. I Annotations on the Lord’s Prayer. (See Scott’s Practical Remarks) | Another Reply to the Question, “What have we got to Rely I on, if we cannot Rely on the Bible ? ” (See Professor Newman’s I Reply) -06 j A Reply to the Question, “ Apart from Supernatural Revela­ tion, what is the Prospect of Man’s Living after Death ? ” 0 6 I A Reply to the Question, “ Shall I Seek Ordination in the Church of England?” -06 Free Discussion of Religious Topics. Part I., is. Part II., Is. 6d. 2 6 The Nature and Origin of Evil. A Letter to a Friend - 0 6 )3HOPPS, Rev. J. PAGE. Thirty-Nine Questions on the Thirty-Nine Articles. With Portrait - 0 3 LL1JEV0NS, WILLIAM. i The Book of Common Prayer Examined in the Light of the •Present Age. Parts I. and II. 6d. each Part - 1 0 The Claims of Christianity to the Character of a Divine Revelation Considered - 0 6 The Prayer Book adapted to the Age - 0 3 .JKALISCH, M., Ph.D. Theology of the Past and the Future. Reprinted from Part I. of his Commentary on Leviticus. With Portrait - 1 0 �iv Index to Thomas Scott's Publications, Price. Post-free. 8. d. KIRKMAN, The Rev. THOMAS P., Rector of Croft, Warrington. Church Cursing and Atheism -10 On Church Pedigrees. Parts I. and II. With Portrait. 6d. each Part 1 0 On the Infidelity of Orthodoxy. In Three Parts. 6d. each Part - 1 6 Orthodoxy from the Hebrew Point of View - 0 6 LAKE, J. W. The Mythos of the Ark -'-06 LA TOUCHE, J. D., Vicar of Stokesay, Salop. The Judgment of the Committee of Council in the Case of Mr Voysey -03 LAYMAN, A, and M.A. of Trinity College, Dublin. Law and the Creeds - 0 6 Thoughts on Religion and the Bible ’-06 M.A., Trinity College, Cambridge. Pleas for Free Inquiry. Parts I., II., and III. 6d. each Part - 1 6 MA OKIE, MATT. Religion Viewed as Devout Obedience to the Laws of the Universe -06 The Religious Faculty : Its Relation to the other Faculties, and its Perils -06 MACKAY, CHARLES, LL.D The Souls of the Children MACLEOD, JOHN. Religion: its Place in Human Culture MAITLAND, EDWARD. Jewish Literature and Modern Education; or, the Use and Abuse of the Bible in the Schoolroom How to Complete the Reformation. With Portrait The Utilisation of the Church Establishment M.P., Letter by. The Dean of Canterbury on Science and Revelation - 0 6 1 6 0 6 0 6 0 6 MUIR, J., D.C.L. Three Notices of “ The Speaker’s Commentary,” Translated from the Dutch of Dr A. Kuenen - 0 6 NEALE, EDWARD VANSITTART. Does Morality depend on Longevity ? - 0 6 Genesis Critically Analysed, and continuously arranged; with Intro­ ductory Remarks -10 The Mythical Element in Christianity - 1 0 The New Bible Commentary and the Ten Commandments - 0 3 NEWMAN, Professor F. W. Against Hero-Making in Religion - 0 6 James and Paul . -06 Letter on Name Christian. (See Abbot) On the Causes of Atheism. With Portrait - 0 6 On the Historical Depravation of Christianity - 0 3 On the Relations of Theism to Pantheism; and On the Galt,a Religion . . . -06 �Index to 'Thomas Scott’s Publications, v Price. Post-free. s. d. NEWMAN, Professor F. W.—continued. Reply to a Letter from an Evangelical Lay Preacher The Bigot and the Sceptic The Controversy about Prayer The Divergence of Calvinism from Pauline Doctrines The Religious Weakness of Protestantism The True Temptation of Jesus. With Portrait Thoughts on the Existence of Evil - - 0 3 - 0 6 - 0 3 - 0 3 - 0 7 - 0 6 -03 OLD GRADUATE. Remarks on Paley’s Evidences - - - - - 0 6 OXLEE, the Rev. JOHN. A Confutation of the Diabolarchy - - - - 0 6- - • PADRE OF THE ESTABLISHED CHURCH. The Unity of the Faith among all Nations - 0 6- PARENT AND TEACHER, A. Is Death the end of all things for Man ? - 0 6 PHYSICIAN, A% A Dialogue by way of Catechism,—Religious, Moral, and Philosophical. Parts I. and II. 6d. each Part - 1 0 The Pentateuch, in Contrast with the Science and Moral Sense of our Age. Part I.—Genesis -16 Part II.—Exodus. Two Sections. 6d. each Section - 1 0 Part III.—Leviticus - 1 0 PRESBYTER ANGLIOANUS. Eternal Punishment. An Examination of the Doctrines held by the Clergy of the Church of England . - 0 6 The Doctrine of Immortality in its Bearing on Education 0 6’ ROBERTSON, JOHN, Coupar-Angus. Intellectual Liberty -06 The Finding of the Book -2 0ROW, A. JYRAM. Christianity and Education in India. A Lecture delivered at St George’s Hall, London, Nov. 12,1871 - 0 6' SCOTT, THOMAS. Basis of a New Reformation - 0 9 Commentators and Hierophants; or, The Honesty of Christian Commentators. In Two Parts. 6d. each Part - 1 0' Miracles and Prophecies -0 6 Original Sin -0 6 Practical Remarks on “The Lord’s Prayer” -06 The Dean of Ripon on the Physical Resurrection of Jesus, in its Bearing on the Truth of Christianity - 0 6 The English Life of Jesus. A New Edition - 4 4 The Tactics and Defeat of the Christian Evidence Society - 0 6STATHAM, F. REGINALD. Rational Theology. A Lecture - 0 3 STONE, WILLIAM. The Story of the Garden of Eden -03 �VI Index to Thomas Scotfs Publications. Price. Post-free. STRANGE, JT. LUMISDEN, late Judge of the High Court of Madras. A Critical Catechism. Criticised by a Doctor of Divinity', and Defended by T. L. Strange - 0 6 An Address to all Earnest Christians - - Clerical Integrity - 0 3 Communion with God -03 The Bennett Judgment -03 The Bible; Is it “The Word of God?” - 0 6 The Christian Evidence Society - 0 3 The Exercise of Prayer -03 The Speaker’s Commentary Reviewed - . . - 2 6 SUFFIELD, the Rev. ROBERT RODOLPH. Five Letters on a Roman Catholic Conversion - 0 3 Is Jesus God? -03 The Resurrection -03 SYMONDS, J. ADDINGTON. The Renaissance of Modern Europe - 0 3 TAYLOR, P. A., M.P. Realities -------VOYSEY, The Rev. CHARLES. • On Moral Evil -06 W. E. B. An Examination of Some Recent Writings about Immortality - 0 6 The Province of Prayer -06 WHEELWRIGHT, the Rev. GEORGE. Three Letters on the Votsey Judgment and the Christian Evidence Society’s Lectures - 0 6 WILD, GEO. J., LL.D. Sacerdotalism -06 WORTHINGTON, The Rev. W. R. On the Efficacy of Opinion in Matters of Religion - 0 6 Two Essays : On the Interpretation of the Language of The Old Testament, and Believing without Understanding - 0 6 ZERFFI, G. G., Ph.D., Natural Phenomena and their Influence on Different Religious Systems 0 3 �Since printing the preceding List the following Pamphlets have been published. Price. Post-free. 8. BESANT, Mrs A. On the Religious Education of Children WHEELWRIGHT, the Rev. GEORGE. The Edinburgh Review and Dr Strauss GRAHAM, ALLEN D., M.A. Cruelty and Christianity. A Lecture DEAN, Rev. PETER, Minister of Clerkenwell Unitarian C.hurch. The Impossibility of Knowing what is Christianity NEWMAN, Professor F. W. Ancient Sacrifices - * - .HU c > < .i.-it.jbuq rjTMaoaa ij.: .‘8 8 AUOHT • ,<io< > n .. f-MUpJJA’a t33A»J *•• 4 cFX UCJMOJ » ?.v.p»v i ' C. W. REYNELL, printer, LITTLE PULTENEY-STREET, HATMARKET, LONDON, w. d. 0 3 0 6 0 3 0 3 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Victorian Blogging Description An account of the resource A collection of digitised nineteenth-century pamphlets from Conway Hall Library &amp; Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span> Creator An entity primarily responsible for making the resource Conway Hall Library & Archives Date A point or period of time associated with an event in the lifecycle of the resource 2018 Publisher An entity responsible for making the resource available Conway Hall Ethical Society Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Pamphlet Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ancient sacrifice Creator An entity primarily responsible for making the resource Newman, Francis William [1805-1897] Description An account of the resource Place of publication: London Collation: 12, vi, [2] p. ; 19 cm Notes: Part of Morris Miscellaneous Tracts 4. Publisher's list on numbered pages at the end. Publisher An entity responsible for making the resource available Thomas Scott Date A point or period of time associated with an event in the lifecycle of the resource 1874 Identifier An unambiguous reference to the resource within a given context G4846 Subject The topic of the resource Religious practice Rights Information about rights held in and over the resource <img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br />This work (Ancient sacrifice), identified by Humanist Library and Archives, is free of known copyright restrictions. Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource English Morris Tracts Sacrifices