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thee to be expert in all customs and questions which are among the Jews.
Wherefore I beseech thee to hear me patiently.
2. My manner of life from my youth, which was at the first among my own nation at Jerusalem, know all the Jews; who knew me from the beginning, if they would testify, that, after the 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, Í 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 Damas'cus, with authority and commission from the chief priests, at mid-day, O king I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them who journeyed
7. 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? And I said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest.
8. 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 I now 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 who are sanctified by faith' which is
9. 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 Jude'a, 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
10. Having therefore obtained help from God, I continue unto this day, witnessing both to small and great; saying no other things than those which Moses and the prophets did say should come; that Christ should suffer, and that he should be the first who should rise from the dead, and should show light unto the people, and to the Gentiles.
CRUELTY TO ANIMALS. MONTAIGNE* thinks it some reflection upon human nature itself, that few people take delight in seeing beasts caress or play, together, but almost every one is pleased to see them lacerate and worry one another.
2. It is gratifying to perceive that the benevolent precepts of Christianity have in a great measure mitigated the treatment of. brute animals, although many cruel sports are still allowed by the most cultivated nations, such as bull-baiting, cock-fighting, dog-fighting, and the like.
3. We should find it hard to vindicate the destroying of any thing that has life merely out of wantonness; yet in this principle our children are bred up; and one of the first pleasures we allow them is the license of inflicting pain upon them as they treated them well or ill. This was no other than entering them betimes into a daily exercise of humanity, and improving their very diversion to a virtue.
4. Almost as soon as we are sensible what life is ourselves, we make it our, sport to take it from other creatures. I cannot but believe a very good use might be made of the fancy which children have for birds and insects.
5. Mr. Locke takes notice of a mother who often procured these animals for her children, but rewarded or punished
* Pronounced Mon-täyn'.
6. The laws of self-defence undoubtedly justify us in destroying those animals which would destroy us, which injure our property, or annoy our persons; but not even these, whenever their situation incapacitates them from hurting
7. I know of no right which we have to shoot a bear on an inaccessible island of ice, or an eagle on the mountain's top, whose lives cannot injure, nor deaths procure us any benefit. We are unable to give life, and therefore ought not wantonly to take it away from the meanest insect, without sufficient reason. They all receive it from the same benevolent hand as ourselves, and have therefore an equal right to enjoy it.
8. God has been pleased to create numberless animals intended for our sustenance; and that they are so intended, the agreeable flavour of their flesh to our palates, and the wholesome nutriment which it administers to our stomachs, are sufficient proofs.
9. These, as they are formed for our use, propagated by our culture, and fed by our care, we have certainly a right to deprive of life, because it is given and preserved to them on that condition.
10. But this should always be performed with all the tenderness and compassion which so disagreeable an office will permit; and no circumstances ought to be omitted, which can render their executions as quick and easy as possible.
SPEECH OF NICOLA'US.
THE Athenians having made war upon the Syracusians, the army of the former, under the command of Nicias and Demosthenes, was totally defeated, and the generals obliged to surrender at discretion. The victors, having entered. their capital in triumph, the next day a council was held to deliberate what was to be done with the prisoners.
2. Di'oclēs, one of the leaders of the greatest authority among the people, proposed that all the Athenians who were born of free parents, and all such Sicilians as had joined with them, should be imprisoned, and be maintained on bread and water only; that the slaves, and all the Atticks, should be publickly sold; and that the two Athenian generals should be first scourged* with rods, and then put to death.
3. This last article exceedingly disgusted all wise and compassionate Syracusians. Hermoc'ra-tes, who was very famous for his probity and justice, attempted to make some remonstrances to the people; but they would not hear him; and the shouts which echoed from all sides prevented him from continuing his speech.
4. At that instant, Nicola'us, a man venerable for his great age and gravity, who in this war had lost two sons, the only heirs to his name and estate, made his servants carry him to the tribunal for harangues; and, the instant he appeared, a profound silence ensued, when he addressed them in the following manner.
5. “You here behold an unfortunate father, who has felt more than any other Syracusian, the fatal effects of this war, by the death of two sons, who formed all the consolation, and were the only supports,
age. 6. “I cannot, indeed, forbear admiring their patriotism in sacrificing to their country's welfare a life, which they would one day have been deprived of by the common course of nature; but, then, I cannot but be sensibly affected with the cruel wound which their death has made in my heart, nor forbear detesting the Athenians, the authors of this unhappy war, as the murderers of my children.
7. “But, however, there is one circumstance which I cannot conceal—that I am less sensible for my private allictions, than for the honour of my country, which I see exposed to eternal infamy, by the barbarous advice which is now given you. The Athenians, I own, for declaring war so unjustly against us, merit the severest treatment which could be inflicted on them; but have not the gods, the just avengers of wrong, sufficiently punished them, and avenged us?
* Pronounced skurged.
8. “When their generals laid down their arms and surrendered, did they not do this in hopes of having their lives spared? And will it be possible for ús, if we put them to death, to avoid the just reproach of having violated the law of nations, and dishonoured our victory by unheard of cruelty !
9. “What, will you suffer your glory to be thus sullied in the face of the whole world ? and will you hear it said that a nation, who first dedicated a temple to clemency, had found none in Syr'acuse ? Surely, victories and triumphs do not give immortal glory to a city; but the exercising of mercy towards a vanquished enemy, moderation in the greatest prosperity, and the fearing to offend the gods by a haughty and insolent pride, are glories far more permanent than the most splendid conquests.
10. “You doubtless have not forgotten, that this Nicias, whose fate you are going to pronounce, was the very man who pleaded your cause in the assembly of the Athenians, and who employed all his credit, and the whole power of his eloquence, to dissuade his country from embarking in this
11. “Should you, therefore, pronounce sentence of death on this worthy general, would it be a just reward for the zeal he showed for your interest ? With regard to myself, death would be less grievous to me, than the sight of so horrid an. injustice committed by my countrymen and fellow-citizens.",
THE TRUE Point OF HONOUR.
THE Spanish historians relate a memorable instance of honour and regard to truth. A Spanish cavalier, in a sudden quarrel, slew a Moorish gentleman, and fled. His pursyers soon lost sight of him, for he had, unperceived, thrown himself over a garden wall.
2. The owner, a Moor, happening to be in his garden, was addressed by the Spaniard on his knees, who acquainted him with his case, and implored concealment. “Eat this,” said the Moor, giving him half a peach; "you now know that you may confide in my protection.” 3. He then locked him up in his garden apartments,
telling him, as soon as it was night, he would provide for his