they were informed concerning thee are nothing; but that thou thyself also walkest orderly, and keepest the law.... Then Panl took the men: and the next day, purifying himself with them, entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them."*

Thus it is evident that Paal himself was then markedly one of the Aạtpevovreç in the temple; and this in accordance with the advice, and doubtless also with the practice, of the other Christian apostles and elders. Whence the inevitable conclusion that, were the altar, or altar-sacrifice, in Heb. xiii. 10, meant of the distinctive Christian altar-sacrifice, that is Christ, then, on his own showing, he himself, as well as the other apostles, would be of the number necessarily excluded from the right of feeding on Him! Which, as Euclid says, is absurd. And therefore the altar meant cannot be the Chris tian altar-sacrifice.

2. I have to show that the little particle “For," which begins the next following verse 11, proves, with equal conclusiveness, that the altar-sacrifice meant in verse 10 not only may be, but must be, the particular altar-sacrifice of the sin-offering in the Jewish tabernacle, or temple. “ For,” says the Apostle, in verse 11," the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burned without the camp."

Now the little particle yap, for, is what grammarians designate as a causal conjunction ; seeing that its office is to point to the cause, or reason, for some certain statement made respecting something in the clause or passage preceding. Thus it identifies the subject of the one with the subject of the other. And, forasmuch as verse 10, speaking of an altar-sacrifice, known to the Hebrew Christians, and of which they had no right to eat who worshipped in the Jewish Taber. nacle, is connected by the particle yap, “ for," with a specification of the altar-sacrifice of those sin-offerings of which neither offerers nor priest might partake, because that, by the Levitical law, the bodies of those beasts, after being slain at the altar, had to be burnt without the camp,—therefore, alike by rule of grammar and of common sense, the altar-sacrifice meant in verse 10 must needs be the self-same with that spoken of in verse 11.-It is in Lev. iv. that we have the law of certain solemn Jewish sin-offerings to the effect stated by the Apostle;t and in Lev. xvi. that of the most solemn of all the sin-offerings which was made once a year on the great day of atonement. In every case the blood of the animals sacrificed was first to be poured out at the bottom of the great altar of burnt-offering; then the fat to be taken out and burnt upon it; and then, instead of the flesh being fed on by priest, or offerers, as in the case of the peace-offerings, the whole bullock, and whole goat, was to be carried forth to a clean place without the camp, and there burnt on the wood with fire, “its skin, and its flesh, and its dung.”

But, 3rdly, does this consist well with the apostolic argument in the context? Most assuredly it does, as it now remains that I show.

Beginning with verse 7, we may say, with Olshausen,—though with better warrant indeed, from a more correct view than his of the altar meant in verse 10,—that“ the ideas run on in a complete circle," or at least in continuous connection, from verse 7 to verse 17; beginning with reference to the true distinctive Christian faith of Church leaders departed, as an example for imitation, and reverting to that of Church leaders then still living. To exhibit which connectiou in the clearest light, I append those ten verses, from 7 to 17, of the chapter itself; and then side by side the paraphrase, according to my understanding of the passage, for comparison.

7. Remember those “Remember those rulers of the Hebrew your rulers who have Christian Church at Jerusalem, now despoken to you the word | parted, who aforetime spoke to you the of God; whose faith fol. Word of God; and follow their faith in low, considering the end the Lord Jesus Christ as Himself the of their conversation. soul's life and salvation, considering the

blessed ending of that their walk of faith.

For Jesus Christ is the same in that cha8. Jesus Christ is the

racter to-day, as yesterday, and for ever. same yesterday, and to

Be not led away from this by other unday, and for ever.

Christian teachings, especially such as of

the Judaizing zealots, (Comp. Acts xxi. 9. Be not led astray 20, &c., already cited,) who still insist on (un mapapépeole, Crit. 1 the Levitical distinction of meats as esEdd.) by divers and sential; and more especially urge partistrange doctrines; for | cipation in the meat of the peace-offerings it is good for the heart of the Levitical ritual as necessary toto be established by wards confirmation of a man's state of regrace, not by meats, conciliation with God. Rather it is by which have not profited grace,—the grace of the Lord Jesus reathose who have walked lized by faith,—that the heart is confirmed, in them.

not by meats of sacrificial offerings; which

latter did not profit those who walked or 10. We have an altar

rested in them; for, as said before, (Heb.

ix. 9, 10,) these could never ensure to him whereof they have no

who partook of them perfect peace of right to eat which attend service in the ta

conscience. In fact, those Levitical ritubernacle.

alistic ordinances were only ordinances of fleshly purification (dikaluara capris),

imposed in a typical character until the 11. For the bodies of

time of the reformation at the coming of those beasts whose blood

Jesus Christ, the great anti-type, and His is brought into the sanc

bringing in of the soul-justifying dispentuary for sin by the

sation of the gospel. Hence, so far from high priest are burnt

the eating of such peace-offerings having without the camp. been laid down in the Levitical law itself

as an absolute essential to a man's justi12. Wherefore Jesus | fication and peace with God, there was Vol. 70.–No. 407.

also, that he might sanc- | in the most solemn of all the sacrificial tify the people with His | rites of atonement, viz. that of the sin. own blood, suffered with. | offering on the great day of atonement, out the gate.

express prohibition of priests, or people, eating of the flesh of the animal offered.

For the bodies of those beasts whose blood 13. Let us go forth therefore unto Him with

is then brought into the sanctnary for sin,

instead of being fed on by them, are burnt, out the camp, bearing

whole and entire, without the camp. All his reproach.

in type of Jesus; who, that he might act

out the part of the real sin-offering, and 14. For here we have

sanctify the people with His own blood, no continuing city, but suffered similarly without the city gate. we seek that which is | If so He suffered, and with the reproach on to come.

Him of something to be cast out as unclean, shall not we His disciples be ready,

though such be the consequence of ournon15. By Him therefore

Judaizing, to go forth as it were to Him let us offer the sacrifice

without the camp, bearing his reproach? of praise to God con

Especially as remembering that, on actinually; that is, the

count of its rejection of Him, our once holy fruit of our lips, giving city, the earthly Jerusalem, instead of being thanks to His name. a city of continuance, as the Jews fondly

suppose, is doomed to speedy destruction. 16. And to do good

So that we need to be little careful of exand to communicate for

clusion from it, or its temple, if such be get not: for with such

the result of our simple faith in Jesas sacrifices God is well

Christ. Our seeking is of a city higher pleased.

and better, that where Jesus is (Heb. xü. 22), the heavenly Jerusalem. Meanwhile,

if no longer offering animal sacrifices, we 17. Obey them which have other sacrifices to offer with which have the rule over you, | God will be well pleased; viz., the spiri. and submit yourselves : tual sacrifices of praise, and thanksgiving, for they watch for your and well-doing. In all which follow the souls as those who must | teaching and the example of your present give account; that they rulers, as well as that of those departed. may do it with joy, and For they too watch for your souls in the not with grief: for that faith of the Lord Jesus Christ, as those is profitable for you. who must give account.”

Thus is the connexion of all these verses shown satisfactorily, as I believe, on my understanding of verse 10; and so as it cannot be shown on the usual counterview of it.

E. B. ELLIOTT. The interpretation was first given, so far as I know, by myself, some nine years ago; viz. in the Appendix to 5th Edit. of the Hora Apocalypticæ, vol. ü. p. 512, in an article on the Altar.

NOTICES OF BOOKS.

“ The New Testament, 8c., printed in paragraphs.”—The British and Foreign Bible Society has just issued this edition of the New Testament, which we receive with much satisfaction.

The division of the Bible into verses was a Jewish practice of considerable antiquity. The division into chapters is comparatively modern, and was adopted by the authors of Concordances for the sake of easy reference. Cardinal Hugo, in the 13th century, first divided the Latin Bible into chapters, placing the letters of the alphabet at equal distances down the page as a sub-division of easy reference. In the 15th century a learned Rabbi, also the author of a Concordance, adopted the chapters of the Cardinal in a Hebrew Bible, with a subdivision into verses instead of letters. Robert Stephens, about the middle of the 16th century, for the same purpose of a Concordance, divided the New Testament into verses; these divisions of chapters and verses have been retained ever since.

Now, notwithstanding our reluctance to tamper even with the external landmarks of that volume by which multitudes have been made wise unto salvation, yet it cannot be denied that there are certain disadvantages in these divisions, such as the loss of light thrown upon a text by the context, and the difficulty of following out of the chain of argument by which many of the sacred writers establish the truth of particular doctrines. Many, too, who can quote texts with facility, fail to preserve in their memories the drift and object of the parts of Scripture in which those texts occur. Hence commentators divide the sacred text into portions or sections, according to the subject matter. Doddridge's well known Commentary on the New Testament gives a very useful division into sections for family or private reading. But we believe that the attempt to print the Bible with the two-fold division, of paragraphs according to the subject, and retaining the division of chapter and verse in the margin, was made by Mr. Reeves, the King's printer, at the commencement of the present century. Mr. Hartwell Horne, in his most valuable Introduction to the Study of the Holy Scriptures, thus writes:—“As, however, these divisions and sub-divisions (of chapter and verse) are not always made with the strictest regard to the connection of parts, it is greatly to be wished that all future editions of the Scriptures might be printed after the judicions manner adopted by Mr. Reeves, in his equally beautiful and correct editions of the entire Bible ; in which the numbers of the verses and chapters are thrown into the margin, and the metrical parts of Scripture are distinguished from the rest by being printed in verses in the usual manner.” Mr. Bagster has also published a Paragraph Bible, of which it will be sufficient to say that the execution is worthy of the distinguished firm from which it emanates. The Britisli and Foreign Bible Society have now produced an edition of the New Testament in the same form.

Mr. Reeves' paragraph Bible is divided into sections and paragraphs; the sections sometimes comprising several chapters, some. times only part of a chapter; the paragraphs from six or eight verses to a whole chapter. The Paragraph Testament of the British and Foreign Bible Society has a foarfold division, which is marked bv a space for the chief division, by the initial word in large ospitals for the first sub-division, by the initial word in small capitals for the second, and by merely a no panograph for the third sub-division. These minute sub-divisions of course reduce the length of the paragraphs, which is carried so far in some of the Gospel narratives that the appearance of the page scarcely differs from that of the chapters and verses in our own Bibles. We regard this as an accommodation to the taste formed upon our present system, and, as such, a great advantage. Take, for example, the Ilth chapter of St. John's Gospel, the raising of Lazarus, in Reeves' Bible. The first forty-six verses form one paragraph; in the edition under review they form twenty-seven paragraphs, by which the events of the narrative are in distinct paragraphs; and in the record of conversations, the questions are distinct paragraphs from the answers; and this preserves the sublimity of the single text, “Jesus wept." A disadvantage, however, in the work before us, is the difficulty of distinguishing between the smaller and larger capitals, and between the smaller capitals and the mere new paragraphs. We think that numerals, inclosed in brackets, as [I] [i] [1], at the commencement of the three first divisions, would better catch the eye. We also greatly miss the summary of the larger divisions which is given by Mr. Reeves in his sections, similar to the headings of the chapters in our common Bibles. We are sometimes at a loss to discover the precise subject which the divisions are intended to comprise. This is especially the case in the Epistle to the Romans. We think that the editor would greatly enhance the value of this edition by the publication of a key to give the headings of the main divisions in the way of an analysis of each book, which might be done in a few separate leaves, if the rules of the Society will not allow of the introduction of headings in the sacred volume. We will add to this hint one more. If the long-accustomed practice is to be interfered with, of taking chapters as the portion of our daily reading, we wish that there might be some marginal or other mark suggestive of suitable breaks, or portions for such daily reading.

We must not omit to notice that this edition has introduced another very useful practice, of inserting in the text references to particular passages quoted in Scripture ; e. g., Rom. i. 24, “For the name of God is blasphemed among the Gentiles through yon, as it is written (Is. lii. 5 ; Ezek. xxxvi. 20—23).”

The Martyrs and Apologists. By E. de Pressensé, D.D. London: Hodder and Stoughton. 1871.—This volume forms a sequel to Dr. de Pressensé's work, “The Early Years of Christianity," which we poticed in our volume for 1869. The subject of which it treats is one of unfailing interest to the Christian, although it is impossible, without feelings of sadness, to dwell upon the rise and progress of declension from original truth, so distinctly perceptible even in the earliest ages of the Church. Mixed, however, with these feelings is sympathy for men who, for the faith and for what they deemed to