many violences of the first French revolution illustrate, among various other lessons, the fatal effects arising from its absence, even among a people high in the scale of intelligence." (Vol. iv. p. 154.)

In the absence of what is here termed a constitutional morality," the Athenian democracy was in constant danger from ambitious yet influential leaders; and ostracism, bad as it is in principle, was the only alternative when the freedom of the State was threatened. It is also to be said, that the vote whereby a political leader was ostracised, was never a sudden act. It was accompanied by formalities of law, and was always done openly, after due notice; and then amounted to nothing, unless sustained by a fourth of the citizens. Mr. Grote calls attention to the fact, that ostracism, though never formally abrogated, fell into disuse in later times, when the danger that called for it ceased to exist.

We must forego the pleasure of more than alluding to Mr. Grote's noble chapter on Socrates-simply remarking, that it will be difficult to find the same number of pages in any other modern author, that will so amply reward the labor of reading. His narrative of the expedition of the Ten Thousand, betrays a greater familiarity with the geographical features of the route, than it would seem possible to gain from other than personal examination. He robs Alexander of his laurels as a statesman and a man of large purpose-conceding him to be a skilful warrior. He affirms that Alexander was anti-Greek in his spirit and aim, denies that it was any part of his purpose to spread Grecian ideas and culture over the nations he subjugated-denies that his conquests ever resulted in such civilizing influences. He gives Demosthenes the credit of appreciating the spirit of the Macedonian conqueror, and eulogizes the patriotism and perseverance with which he vainly sought to save his country from the desolation of Macedonian domination.

Grecian freedom died when Macedon triumphed; and Mr. Grote considers this the virtual extinction of the State itself. With an account of this disastrous issue of Gre cian liberty, he brings to a close the History of Greece. We here take our leave of Mr. Grote, expressing our regret, that inability and want of space have prevented

us from doing a larger justice to what we are confident is the noblest contribution to historical literature, which the present century has furnished. We must thank the American publishers for bringing out the work so promptly; and for presenting it in a form at once neat and convenient, and at the same time within the reach of the humblest means. We need not express the hope, that a work of such rare excellence will find a patronage somewhat proportioned to its merits.

G. H. E.

ART. V.

The Acts of the Apostles: Why Written.

HAD the writer of The Acts of the Apostles any object other than to record such facts as came within his knowledge, in order to save them from oblivion? If we could find no evidence of his specific purpose in the book itself, we could safely infer its character from the nature of Luke's experience and labors. He had passed from darkness into light; he was the intimate companion of those who had enjoyed the same experience; he had listened to Paul's great development of Christian truth in public and in private; he had witnessed the violent Jewish opposition to it in Judea and in every synagogue of heathen lands; he had himself labored to extend the truth in the earth; and what would be more natural, than that he should write the history of the progress of the truth as exemplified in the experiences of the great leaders of the Christian church, and its extension in the earth?

We must not be surprised, however, if we find in the book but a scanty record of the labors of the Twelve. It was not, as will presently appear, within the writer's object to give them.

In the opening of the book of Acts, a "former treatise is referred to, with the statement that that was a history" of all that Jesus began both to do and to teach." The Acts of the Apostles, then, is an account of what

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Jesus continued "to do and to teach." Consequently, we must expect to find a connection between the first chapter of Acts and the last chapter of Luke's Gospel. Turning to the last chapter of the Gospel, we find Jesus said to his disciples," that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." He has given a more complete account of this prediction in the first chapter of the book of Acts: "Ye shall be witnesses unto me, both in Jerusalem and in Judea, and in Samaria, and unto the uttermost part of the earth." In the last interview of the Saviour with the Twelve, he said to them, "when he, the Spirit of truth is come, he will guide you into all truth." A repetition of this promise is recorded in the first chapter of Acts: "And being assembled with them, commanded them, that they should not depart from Jerusalem, but wait for the promise of the Father, which," said he, "ye have heard from me," "Ye shall be baptized with the Holy Ghost not many days hence." These two promises form, as it were, the text of the "treatise." And as man's conduct depends upon his light and spirit-as no Jew believing the blessings of Christ's reign were to be political, would offer to share his national advantages with a Gentile-as no Jew believing circumcision to be essential would permit an uncircumcised Gentile to share his religious blessings, Luke traces the growth of individual minds in overcoming these prejudices, and then the labors those individuals performed through the influence of the newly found truth. This history, therefore, properly begins with the gift of the Holy Ghost.

It is hardly necessary to say, that the apostles, in common with their fellow countrymen, believed the Christ would bring to their nation more than its ancient prosperity and glory, and never die to leave it to inefficient and wicked kings. The Twelve thought they saw in Jesus of Nazareth, this promised King; and in love of country and for personal objects they became his followers. Of ten did they wonder that he did not assume his true character and position. And just when he seemed about to realize their hopes, he died. They were disappointed, and believed they had been deceived, for the Scriptures seemed to promise that the true Christ should never die.

To enable us fully to comprehend the great work the Spirit accomplished, Luke gives us an insight into the spiritual darkness and earthly ambition of the apostles at this time, by an animated account of a scene on the road leading from Jerusalem to Emmaus. With blasted hopes and "sad" hearts, two of them were walking to Emmaus immediately after the crucifixion, eagerly talking of “all these things which had happened." Jesus joined them, and inquired, "What manner of communications are these that ye have, one to another, as ye walk, and are sad?" The thought nearest their hearts comes out in the words, "We trusted that it had been he which should have redeemed Israel." Then Jesus, "beginning at Moses, and all the prophets, expounded unto them, in all the Scriptures, the things concerning himself," showing them that what had happened to their Master was not contrary to the Scriptures, as they thought, but in perfect accordance with them. Their hearts grew glad, for his death, instead of being proof that Jesus was not the longpromised King, is new and elear evidence that he was the Christ. No wonder they urged the stranger, whose acquaintance with the Scriptures was so complete and whose words were such glad tidings, to tarry with them for the night.

The forty days that Jesus was with his followers after his resurrection, seem to have been mostly spent in showing the fulfilment of the Scriptures in his condemnation, death, and resurrection. For "he opened their understandings, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day." But their hopes and ambition were as earthly as ever; for Luke has taken pains to tell us that in his last conversation with his disciples, just before his ascension, they asked him, “Lord, wilt thou at this time restore again the kingdom to Israel?"

The Holy Ghost was imparted to guide these men "into all truth." In speaking of the offices of the Holy Spirit, Jesus said, "he shall bring all things to your remembrance, whatsoever I have said unto you.' Jesus had "opened their understandings, that they might understand the Scriptures." The Spirit brings all these Scrip

tures to Peter's remembrance when he makes his first speech in the temple. And he who so lately firmly believed the true Christ would never die, proves to a great assembly of his countrymen, from their Scriptures, that, contrary to all their interpretations of the prophecies, the Messiah was to die; and that, although the wonders and miracles Jesus of Nazareth performed point to him as the Christ, their blind but circumstantial fulfilment of the predictions of his death, is a new and stronger proof that he is the Christ. The substance of his discourse is contained in these verses: "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye crucified, both Lord and Christ." Already, then, by the sure guidance of the Spirit, Peter had ascertained that Christ's kingdom was spiritual; and he had also obtained an indistinct idea of its universality, for he said to his audience," the promise is " not only "unto you, and to your children," but "to all that are afar off." By that argument three thousand were led to reject the doctrine of an undying earthly king, and to receive the doctrine of a crucified Lord.

Peter's second speech in the temple is almost a repetition of the first; but the prophecies of the death of Christ are more fully stated, the spirituality of his kingdom is made more prominent, and the apostle's perceptions of its universality are clearer. But although he declares the Abrahamic promise," in thy seed shall all the kindreds of the earth be blessed," he is still a Jew in all his hopes. If he has lost the belief that the Jewish supremacy is to be political, he firmly believes it will be religious, for he expects Christ will induce all nations to submit to circumcision, and that the temple will become the centre of the world's worship. And believing this, he cannot offer Christ to any man who will not submit to circumcision and take upon himself all the obligations of that rite.

The Spirit has instructed the Christians that the true