whereof I am accused of the Jews; especially because I know thee to be expert in all customs and questions which are among the Jews; wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.

3. And now I stand, and am judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, King Agrippa, I am accused of the Jews.

4. Why should it be thought a thing incredible with you that God should raise the dead? I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth.

5. Which thing I also did in Jerusalem; and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and, being exceedingly mad against them, I persecuted them, even unto strange cities.

6. Whereupon, as I went to Damascus, with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying, in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks. And I said, Who art thou, Lord?

7. And he said, I am Jesus, whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

8. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision; but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent, and turn to God, and do works meet for repentance. For these causes the Jews caught me in the temple, and went about to kill me.

9. Having, therefore, obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come; that Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people and to the Gentiles. And as he thus spake for himself, Festus said, with a loud voice, Paul, thou art beside thyself: much learning doth make thee mad.

10. But he said, I am not mad, most noble Festus, but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

11. And Paul said, I would to God that not only thou, but also all that hear me this day, were both almost and altogether. such as I am, except these bonds. And when he had thus spoken, the king rose up, and the governor and Bernice, and they that sat with them. And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.

BIBLE.

LIV. GENIUS AND SENSE.

JOHN BROWN was a Scottish physician, the author of the Brunonian system of medicine, and was born at Dunse, in 1735. His book, Elemental Medicine, published in 1780, was received with favor by many physicians. He died in London, in 1788.

1. "PRAY, Mr. Opie, may I ask what you mix your colors with?" said a brisk dilettante student to the great painter. With brains, sir," was the gruff reply — and the right one. It did not give much of what we call information; it did not expound the principles and rules of art; but, if the inquirer had the commodity referred to, it would awaken him; it would set him a-going, a-thinking, and a-painting to good purpose. If he had not the wherewithal, as was likely enough, the less he had to do with colors and their mixture the better.

2. Many other artists when asked such a question, would have either set about detailing the mechanical composition of such and such colors, in such and such proportions, compounded so and so; or perhaps they would have shown him how they laid them on; but even this would leave him at the critical point.

Opie preferred going to the quick and heart of the matter: "With brains, sir."

3. Sir Joshua Reynolds was taken by a friend to see a picture. He was anxious to admire it, and he looked it over with a keen and careful but favorable eye. "Capital composition; correct drawing; the color and tone excellent; but-but-it wants, hang it, it wants-that!" snapping his fingers; and wanting "that," though it had everything else, it was worth nothing.

4. Again, Etty was appointed teacher of the students of the Royal Academy, having been preceded by a clever, talkative, scientific expounder of esthetics, who delighted to tell the young men how everything was done, how to copy this and how to express that. A student came up to the new master: 'How should I do this, sir?" "Suppose you try." Another, “What does this mean, Mr. Etty?" "Suppose you look." "But I have looked." "Suppose you look again."

5. And they did try, and they did look, and looked again; and they saw and achieved what they never could have done, had the how or the what (supposing this possible, which it is not, in its full and highest meaning) been told them, or done for them. In the one case, sight and action were immediate, exact, intense, and secure; in the other, mediate, feeble, and lost as soon as gained.

6. But what are "brains"? what did Opie mean? and what is Sir Joshua's "that"? What is included in it? and what is the use, or the need of trying and trying, of missing often before you hit, when you can be told at once, and be done with it; or of looking when you may be shown? Everything depends on the right answers to these questions.

7. What the painter wants, in addition to, and as the com

plement of, the other elements, is genius and sense; what the doctor needs, to crown and give worth and safety to his accomplishments, is sense and genius: in the first case, more of this than of that; in the second, more of that than of this. These are the "brains" and the that."

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8. And what is genius? and what is sense? Genius is a peculiar native aptitude, or tendency, to any one calling or pursuit over all others. A man may have a genius for governing, for killing, or for curing the greatest number of men, and in the best possible manner: a man may have a genius for the fiddle, or his mission may be for the tight-rope, or the jews'harp; or it may be a natural turn for seeking, and finding, and teaching truth, and for doing the greatest possible good to mankind; or it may be a turn equally natural for seeking, and finding, and teaching, a lie, and doing the maximum of mischief. It was as natural as inevitable, for Wilkie to develop himself into a painter, and into such a painter as we know him to have been, as it is for an acorn when planted to grow up into an oak.

9. But genius, and nothing else, is not enough, even for a painter; he must likewise have sense; and what is sense? Sense drives, or ought to drive, the coach; sense regulates, combines, restrains, commands, all the rest-even the genius; and sense implies exactness and soundness, power and promptitude of mind.

10. But it may be asked, how are the brains to be strengthened, the sense quickened, the genius awakened, the affections raised the whole man turned to the best account? You must invigorate the containing and sustaining mind; you must strengthen him from within, as well as fill him from without; you must discipline, nourish, edify, relieve, and refresh his entire nature; and how?