At this the high priest Ananias, in his anger, told those who stood near to strike the prisoner upon the mouth. Then St. Paul said to him, "God shall strike thee, thou whited wall. For sittest thou to judge me according to the law, and contrary to the law commandest me to be struck?"
The bystanders now accused the Apostle of speaking against the high priest. Seeing that he was not to be fairly tried, St. Paul appealed to the Pharisees who were present. "Men, brethren, I am a Pharisee, the son of a Pharisee. Concerning the hope and resurrection of the dead I am called in question."
At these words a great dissension arose between his judges. Party spirit was kindled immediately in the Pharisees, who, forgetting their anger against the Apostle, now declared that they found no evil in him. The confusion increased, so that Lysias heard of it, and ordered his soldiers to go and bring back the prisoner to the castle.
It was well that he did so, or St. Paul would have been almost torn to pieces by the indignant Sadducees.
Night drew on, and in the still darkness the Lord Jesus Christ appeared to His servant, speaking softly and encouragingly in his ear: "Be constant; for as thou hast testified of me at Jerusalem, so must thou bear witness also at Rome."
Not to die then! not yet to lay down life for God's truth. To suffer again and to suffer more—yet St. Paul was not dismayed. Had he not said already to the Christians of Ephesus, when upon the sea-shore of Miletus they looked on his face for the last time, "I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course."
During that night the enemies of God's servant were not forgetful of him, and forty men bound themselves under a curse neither to eat nor drink until they had succeeded in killing him.
They accordingly made request to the council that Lysias might have St. Paul tried once more, purposing in their hearts to lie in wait as he came out from the castle, and falling upon him, destroy him.
In some manner which we do not know, the secret transpired, and a young man related to the Apostle brought news to the castle of what the forty Zelotes had arranged.
Lysias listened to his story, but bade him not to speak of the discovered plot to any one. He then determined to send St. Paul away that same night, as it was evident that his life was in peril through the malice of the people. Summoning two of his centurions, he bade them make ready two hundred soldiers, seventy horsemen, and two hundred spearmen, who were to take a journey into Cæsarea at nine o'clock that night, and horses were also to be provided for the Apostle, who must be safely placed under the care of Felix the governor of that place.
Lysias knew that this enormous guard would be necessary to ensure the safety of his prisoner. When all was in readiness for departure, he had a letter written which was to be given to the governor of Cæsarea, explaining the reasons for which St. Paul was sent to him, and all who had any accusation to make against him were told to go to Felix with the complaint.
By the dawn of morning, the travellers had accomplished about thirty-five miles of their journey, reaching Antipatris, where the foot-soldiers were dismissed; the rest of the guard conducted the Apostle safely through another day's travel, and then they entered Cæsarea.
After reading the letter sent by Lysias, Felix asked his prisoner from what province he came. St. Paul told him that he was from Cilicia, where he was born.
Felix then gave orders that he should be kept in the judgment-hall of Herod until his accusers came forward, and his defence could be heard.
For several days the Apostle remained thus, until the high priest Ananias, and others of the Jewish council, arrived with a Roman advocate, or lawyer, ready to assist them in making their complaint against him to the Cæsarean governor.
Felix had once been a slave, who by the favour of the Roman emperor had been raised to his high position; but he was an unjust and a tyrannical man, who lived in great sin. It was before him then that St. Paul had to appear, and Tertullus, the lawyer, commenced his speech by praising Felix, as if he had been a good man, and laying his accusations against the prisoner. First, he was charged with being a "pestilent man, raising seditions among all the Jews throughout the world, and author of the sedition of the sect of the Nazarenes." On these grounds St. Paul was deemed an offender against the Roman government, and against the law of Moses.
The next charge was that he had brought Gentiles into the temple.
The assembled Jews confirmed the truth of what Tertullus uttered, and then Felix gave the prisoner permission to defend himself.
He therefore declared that he was not guilty of disputing with any man, nor had he caused disturbance either in the temple or synagogue; that he had gone up to the temple to engage in a Jewish ceremony, and those who had been in his company were not Gentiles.
After such a defence, it would have seemed impossible to find any plea for detaining the Apostle a prisoner, but Felix only put the matter off, promising to enquire further into it at the coming of Lysias. Hoping that the Apostle would purchase his freedom, Felix remanded him to a somewhat light imprisonment, which continued two years.
One day the governor sent for St. Paul, that he and his wicked wife Drusilla might hear so famous a teacher speak about his faith.
The Apostle had the gift of making his addresses exactly applicable to those who listened to him; and as he knew the sinful life of Felix, he was not afraid to speak out openly of that purity of life which the Gospel law enjoins.
He spoke also of the judgment to come, in such forcible words that the governor's conscience was awakened, and he trembled.
Still,—like so many wicked people of later times,—he was not ready to give up his sinful pleasures, but only wished to be rid of the thought of God's future punishment. "For this time go thy way;" he said, "when I have a convenient time I will send for thee."
Thus did Felix close his heart to the influence of the Holy Spirit, and resist God's grace; nor do we read that he ever had another opportunity for repentance.
At the close of the two years during which St. Paul was a prisoner, another governor was appointed in place of Felix, whose name was Festus.
Scarcely had he come to Cæsarea than he went to visit Jerusalem, and the Jews took the occasion as a favourable time to ask that Paul might be tried there, but this request was not granted.
When Festus returned to Cæsarea, he had the Apostle brought up before him in the presence of the accusers, and St. Paul replied to the charges against him in much the same words he had used two years before.
Festus was perplexed, for it was evident to him that the prisoner had not created any disturbance against the government; still he feared the Jews, and therefore asked St. Paul if he would not like to go up to Jerusalem for trial. But the Apostle replied that he stood before Cæsar's judgment-seat, and he appealed to Cæsar.
Then Festus cried, "Hast thou appealed to Cæsar? To Cæsar shalt thou go;" meaning that he should be sent to Rome for trial.
Soon after these proceedings, the young King Agrippa, with his sister Bernice, came upon a visit to the governor of Cæsarea, and hearing of St. Paul's case, said that he would himself pronounce judgment upon it.
The great hall of audience was filled with the royal court, the tribunes and all the chief men were assembled; and St. Paul took this opportunity to preach the Gospel to them.
He told the story of his life, of his conversion and subsequent work amongst men; but when he said that Christ had come to be a light to the Gentiles as well as to the Jews, a loud cry broke from Festus, "Paul, thou art beside thyself, much learning hath made thee mad."
"I am not mad, most excellent Festus, but I speak words of truth and soberness," replied the Apostle; then, appealing to the king, he added, "Believest thou the prophets, O King Agrippa? I know that thou believest."
Agrippa said, "Almost thou persuadest me to be a Christian."
"Would to God," cried St. Paul, "that not only thou, but all that hear me this day, should become such as I am, except these bonds."
The king, with Festus and the rest, rose up to leave the hall. "This man hath done nothing that merits either death or the prison," said Agrippa. "He might have been set at liberty if he had not appealed unto Cæsar."
As it was now necessary to send the Apostle to Rome, Festus had him placed with some other prisoners on board a ship which was going part of the way. It was in the year 62 that St. Paul started as a prisoner, with Luke and Aristarchus to bear him company.
Sidon was the first stopping-place, and here the Apostle was allowed to go on shore to visit the Christians who dwelt there.
When they arrived at Lystra, Julius the centurion, who had charge of the prisoners, found a large ship going to Italy from Alexandria, into which he had them removed. But a contrary wind rose, so that for several days they could proceed but very slowly. It was a time of year when sailing was difficult and dangerous, so when they reached a place called Good Havens, St. Paul said it would be better to remain there during the winter.
But the master of the ship and the centurion determined to go on, hoping to reach Phenice, and winter there.
At first a gentle south wind was blowing, but a sudden change came, and the ship was driven furiously along towards the dangerous coast of Africa. The sailors were afraid that their vessel would be broken to pieces in the storm, and they passed strong chains underneath it and took down all their sails. The next day they tried to make the ship lighter by throwing over all they could most easily spare, and upon the third day they even cast away ropes, sails, and anchors.
It was so dark from the heavy stormy clouds, that the master of the ship could not discover whereabouts they were, and all hope seemed gone.
Then St. Paul stood up in the midst of the frightened men, and bade them take heart, for the life of every one should be preserved, although the vessel would be lost.He gave them his authority for such a promise—"For an Angel of God, Whose I am, and Whom I serve, stood by me this night, saying, Fear not, Paul; thou must be brought before Cæsar; and, behold, God hath given thee all them that sail with thee."
For fourteen long days and nights the vessel was driven about in the sea of Adria, and then the sailors thought they were drawing near land, but upon letting down their measuring line they found the water becoming so shallow that they feared being cast upon the rocks, so they cast down four anchors to hold the ship securely until morning.
Filled, however, with selfish fear, the sailors secretly let down a boat into the water, meaning to get into it themselves, and leave the others in their difficulty. St. Paul was given the power of divining what passed in their hearts, and he told their scheme to the centurion, who ordered his soldiers to cut the ropes that the boat might fall over into the sea.
When day broke, the Apostle begged all on board to eat, and he repeated his promise of safety for all, and taking bread, he "gave thanks to God in the sight of them all," and they also ate and were refreshed.
It was now evident that the ship could not be saved, so the wheat with which it was laden was thrown over, in order that it might be lightened, and so run close in to the shore. But as the sailors were endeavouring to get up a little creek, the vessel stuck fast in the ground, and the hinder part was broken to pieces by the stormy waves.
The soldiers would have begun putting the prisoners to death, lest they might swim to shore and thus escape, but the centurion prevented them, and ordered those who were able to swim to do so, while the rest he made hold on to the boards and broken spars of the ship. In this way every soul was saved of the two hundred and seventy-six who had been on board the vessel—saved for the sake of Paul, the beloved servant and Apostle of God.
The island on which they were cast was called Melita—the Malta of our own day—and no sooner were they landed than a fresh proof of God's providential care over St. Paul was granted.
A fire of sticks had been kindled by the people of the island, and as the Apostle assisted the others, gathering together what faggots he could find, a viper came and fastened upon his hand.
The ignorant natives observing this, thought it must be some very wicked man pursued by dreadful judgments, although he had escaped the perils of the sea; but when St. Paul shook off the viper, and it was seen that he was wholly uninjured by its poisonous bite, they changed in their feelings, and believed he could be nothing less than a god.
It was the Will of Almighty God that still more wonders should be wrought upon that island.
The father of Publius, the governor of Malta, was lying dangerously ill, and St. Paul went to visit him as his Master when on earth visited the sick and suffering, and "laid his hands on him," and healed, him.
Seeing this marvel wrought by the touch of the Apostle, all the people of the island who were in any way sick or diseased came hastening to St. Paul, and they too received the healing of their infirmities. For three months the shipwrecked company remained in Malta, and when at length they departed in a ship bound for Italy, the people of the island gave them many presents in gratitude and good-will.
On arriving at Puteoli (Pozzuoli) St. Paul received a welcome from the Church already formed there, and at last, in the year 63, the eighth of the reign of Nero, he entered the city of Rome, surrounded by the Christians who had gone out to meet him in his chains.
Julius the centurion now gave up his charge to the captain of the emperor's guard, whom we hear of as a just and kind man, who treated St. Paul well, and even permitted him to see his friends, and to teach the Christian faith to such as willed.
For two years this imprisonment lasted, during which time, Scripture tells us, he "received all that came in to him, preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition."
Here ceases the narrative of the first missions to the pagan world, given by St. Luke in the Acts of the Apostles. Those first triumphs of the faith were won much as the triumphs of later days —always against unbelief, error, opposition, and calumny; yet won even by an Apostle in chains, as truth must ever conquer, even when apparently vanquished.
That two years' captivity in the Roman capital was cheered by the company of St. Luke, Timothy, and John Mark, who was now a faithful servant of Christ; they could go where St. Paul was not permitted, and take counsels and messages of encouragement from him to the different Churches.
There was a slave named Onesimus, who was very useful to St. Paul, and who became a Christian through his teaching. He had robbed his master and escaped to Rome, where from curiosity he went to hear the imprisoned Apostle tell of Jesus of Nazareth. His heart was touched, and seeking an opportunity, he opened his conscience to St. Paul, in obedience to whom he went back to his master, bearing a letter written to him by the Apostle. This letter is known to us as the Epistle to Philemon. Tychicus accompanied Onesimus on his way, bearing an epistle to the Church of Colosse, which was the city in which Philemon dwelt.
In this beautiful letter St. Paul exhorts his brethren to beware of the philosophers and Jewish teachers, who would withdraw them from Christ. He entreats them to look after heavenly things and to grow in holiness. He also speaks of the duties of husbands and wives, parents and children, advises constant prayer, and concludes with various salutations from the Christians of Rome.
Tychicus was also the bearer of the Epistle to the Church at Ephesus, and all these letters are supposed to have been written when St. Paul had been about a year at Rome.
To the Ephesians the Apostle speaks first of the many and great spiritual blessings received through Christ, Who is our peace. He prays that they may be strengthened by the Spirit of God, and exhorts them to fly from sin, to be united in "One Lord, one faith, one baptism."To these Ephesians, as to the Colossians, he speaks of the duties of the various relationships, and finally directs them to "Put on the armour of God," that they may resist in the evil day, when their wrestling would be against "the spirits of wickedness in high places."
The Church at Philippi had always shown a deep affection for the Apostle, and about this time they sent him a present as a mark of their love and sympathy for his sufferings.
When St. Paul wrote to thank them, he told them also about himself and that he expected soon to be tried, but that whether his sentence was life or death he should be content.
Probably about this same time was also written the Epistle to the Hebrews, which was addressed to the Jews of Judea and Jerusalem. In this letter the Apostle sets forth the immeasurable superiority of the New Law of Christ over the old Mosaic dispensation.
All this time the Christian Church at Rome was making rapid progress. With the zeal of St. Peter, and the eloquent teaching of St. Paul united in the great city, it was no wonder that the truth made its way even into the imperial court, for we find among the salutations of the Epistle to the Philippians, those of "Cæsar's household."
It was apparently through the influence of some of these more powerful disciples that, in the early part of the year 65, St. Paul was released from his imprisonment.
Very little information is given us in the Scriptures respecting the Apostle after this liberation. We gain our knowledge chiefly from his own letters to Timothy and to Titus, and from the traditions of the early Church.
Thus it appears that the first use the Apostle made of his liberty was to undertake new missions, and to visit those Churches to which he had already preached "Christ crucified."
Though no longer young, he was still full of zeal for God's glory, and we find him now journeying to Spain, which he mentions in the Epistle to the Romans. A contemporary author—Clement of Rome—tells us that "Paul was the herald of the Christian faith to the whole world, and penetrated even to the limits of the West."
Accompanied by Titus, the Apostle also went into the island of Crete. Taking a long voyage, he next visits Ephesus, passing thence to Macedonia. Titus had remained in Crete to watch over the newly founded Church, and with power to institute bishops and priests, and to him St. Paul writes an Epistle from Nicopolis, counselling him how to watch over the flock committed to his care. In this letter he speaks of remaining during the winter in this city, but he appears to have passed to Corinth, and thence to the Churches of Troas and Miletus, returning to Rome at the close of the year 66.
The first general persecution of the Church had commenced by order of Nero. Being disposed to give a spectacle which might rival the celebrated taking of Troy, this tyrant gave command for the city of Rome to be set on fire.
Rome was then composed of fourteen divisions, out of which only four escaped the flames of this tremendous conflagration. Nero, to excuse himself from the infamy of this act, laid the blame upon the Christians, and, as a punishment, had them arrested and condemned to the most dreadful torments.
Some were sewn up in the skins of wild beasts, and then were hunted by dogs in imitation of a barbarous chase. Many were crucified; others had their clothing smeared with some combustible material, and, fastened to posts in the streets or in the alleys of the imperial garden, were then set on fire.
During these horrors Nero walked, or drove in a car, about the gardens, or through the ruined city, enjoying the sufferings which his cruel nature had invented.
It was at the very height of this persecution that St. Paul was brought into Rome once more a prisoner, and dragged before the emperor. So great, however, were his courage and his eloquence, that he escaped any severer sentence than that of imprisonment. This time St. Paul was alone—his friends had removed to other parts, and feared to come to him. But, like that dear Saviour, Whose own disciples forsook Him in the hour of peril, St. Paul did not harshly censure his Christian brethren, but rather felt pity for their weakness of heart, and prayed that they might be forgiven for deserting him in his infirm age, with the near prospect of martyrdom before him.
While in prison, the Apostle wrote a second letter to Timothy, full of love and holy counsels. In this Epistle he exhorts him to "stir up the grace of God," which he had received at his ordination, and not to be discouraged by suffering.
He also utters a warning against those who have gone astray from truth, and concludes by speaking of his approaching death, and desires Timothy to come to him.
The trial of St. Paul terminated, as he had expected, with sentence of death.
In the midst of the fury of persecution, St. Peter had set no bounds to his zealous teaching of the faith of Christ. He had celebrated the Holy Mysteries in the house of a Christian named Pudens; in the presence of Nero himself he had confounded the audacious heresy of Simon Magus; he had converted, among others, a female slave greatly loved by the wicked emperor, and when she forsook the court, and served God by a virtuous life, the tyrant's rage against the Apostles of Christ broke out with fourfold strength.St. Peter was arrested and conveyed to the Mamertine prison, where he converted two of his guards to the Church.
Then together were these glorious Apostles brought before the governor of Rome, together they confessed the faith, and together were condemned to die.
A tradition of the early Church tells us that, before they died, the two Apostles prophesied the impending ruin of Jerusalem.
Then St. Peter—the Jew—was beaten with rods, and crucified with his head downwards upon Mount Janiculum, and buried in the Aurelian Way, near the temple of Apollo, the spot upon which the Vatican now stands.
St. Paul—the citizen of Rome—must not die by crucifixion but by the sword. Upon the same day, the 29th June, he, the old man of well-nigh seventy years, who had borne hunger and thirst, scourging, imprisonment, and chains, was led out beyond the gates of Rome to give up life for God.
In a place near the Fulvian waters, the crowd stayed their steps, and the executioner's sword severed the head of the old Apostle from his body. A beautiful legend tells us that three times that severed head leaped from the earth, and each time a clear fountain of water sprang up, to the amazement of all who witnessed the miracle.
There stands now upon that sacred spot the church of "Delle Tre Fontane," and visitors to the Eternal City, who go there to pray, have testified to the existence of these fountains.
In the story of the life of St. Paul, Apostle and Martyr, we see the marvellous effects of God's grace. It was by grace, through the strength of Christ, that he laboured so long, so faithfully, so successfully. It was by grace he had courage to endure hardness, and by grace that his heart thrilled with such fervent love to Christ—a love which sustained him through all the trials of his long life.
We read that St. Paul was exposed to one great trouble, a "thorn in the flesh," as Scripture terms it, and we are told that it was permitted for his humiliation. Three times he besought of God to take it from him, but the answer was, "My grace is sufficient for thee."
The Apostle had been highly educated; he was nobly born; he had received great intellectual gifts; he had gained knowledge and experience by travel into distant countries; he had even been caught up into paradise, and heard words which he could not utter, and seen wonders which it had been impossible to describe, yet God kept him humbled by some sharp and continued trial or temptation.
There are some who have imagined they could find in the life of St. Paul reasons for denying the teaching of our Holy Church, which affirms the supremacy of St. Peter.
St. Paul taught in words the unity of faith and discipline, the necessity of order, the obedience due to lawful authority, but he taught it also in his own life.
Glorious is his career; so marvellous in his conversion; so sublime in doctrine, so eloquent in teaching, so grandly successful in his missionary work, yet he comes to St. Peter as supreme head of the Church. To him he refers all matters of discipline, and to him he gives an account of his labours, because to him Christ said, "Thou art Peter, and upon this rock I will build my Church."
Nor are there wanting those who seek to prove from the writings of St. Paul, that to "believe in the Lord Jesus Christ" is salvation without the good works which the Church of Christ requires of her children.
The Apostle does indeed teach the redemption of man through the death of Christ—that by grace and not through works are men justified. But he tells also just as plainly, just as clearly, of the necessity of a new life, of a casting away of sin; and while he says "There is now therefore no condemnation to them that are in Christ Jesus," he adds, "who walk not according to the flesh."
Profession of faith in Christ, but a corresponding holiness of life, a constant warfare against the world, the flesh, and the devil, the mortification of self, and of even sinless pleasures— this was the teaching of Paul the Apostle, as it is the teaching of Christ's Church.
Oh that we may receive some small measure of his burning love—love so humble, so faithful, so abiding. Oh that, like St. Paul, we too may become "new creatures in Jesus Christ," so that with him we may even dare to say, "Mihi vivere Christus est, et mori lucrum."
[Transcriber's note:The definitions of some abbreviations used in this book catalog are from Wikipedia.
1s. — One shilling.6d. — Six pence£2. — Two Pounds sterlingThe following specify the approximate page height.32mo. — 10 to 12.5cm. (3.9in.)12mo. — 17.5 to 20cm, (6.9in.)8vo. — 20 to 25cm. (7.9in.)4to. — 25 to 30cm. (9.6in.)]
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"Just what has long been wanted, a really good picture, with Tablet for First Communion and Confirmation."—Tablet.
Düsseldorf Gallery. This volume contains 357 Engravings, handsomely bound in half morocco, full gilt. Cash £5 5s. A smaller volume containing 134 Engravings (8vo. and large 8vo.), handsomely bound in half morocco, full gilt, £2 2s.
Garden Of The Soul. (Washbourne's Edition.) Edited by the Rev. R. G. Davis.With Imprimatur of the Cardinal-Archbishop. Thirteenth Thousand. This Edition retains all the Devotions that have made theGarden of the Soul, now for many generations, the well-known Prayer-book for English Catholics. During many years various Devotions have been introduced, and, in the form of appendices, have been added to other editions. These have now been incorporated into the body of the work, and, together with the Devotions to the Sacred Heart, to Saint Joseph, to the Guardian Angels, the Itinerarium, and other important additions, render this edition pre-eminently the Manual of Prayer, for both public and private use. The version of the Psalms has been carefully revised, and strictly conformed to the Douay translation of the Bible, published with the approbation of the late Cardinal Wiseman. The Forms of administering the Sacraments have been carefully translated,as also the rubrical directions, from the Ordo Administrandi Sacramenta. To enable all present, either at baptisms or other public administrations of the Sacraments, to pay due attention to the sacred rites, the Forms are inserted without any curtailment, both in Latin and English. The Devotions at Mass have been carefully revised, and enriched by copious adaptations from the prayers of the Missal. The preparation for the Sacraments of Penance and the Holy Eucharist have been the objects of especial care, to adapt them to the wants of those whose religious instruction may be deficient. Great attention has been paid to the quality of the paper and to the size of type used in the printing, to obviate that weariness so distressing to the eyes, caused by the use of books printed in small close type and on inferior paper.
32mo. Embossed, 1s.; with rims and clasp, 1s. 6d.; with Epistles and Gospels, 1s. 6d.; with rims and clasps, 2s. French morocco, 2s.; with rims and clasp, 2s. 6d.; with E. and G., 2s. 6d.; with rims and clasp, 3s. French morocco extra gilt, 2s. 6d.; with rims and clasp, 3s.; with E. and G., 3s.; with rims and clasp, 3s. 6d. Calf, or morocco, 4s.; with rims and clasp, 5s. 6d.; with E. and G., 4s. 6d.; with rims and clasp, 6s. Calf or morocco extra gilt, 5s.; with rims and clasp, 6s. 6d.; with E. and G., 5s. 6d.; with rims and clasp, 7s. Velvet, with rims and clasp, 7s. 6d., 10s. 6d., and 13s.; with E. and G., 8s., 11s., and 13s. 6d. Russia, antique, with clasp, 10s., 12s. 6d.; with E. and G., 10s. 6d., 13s.; with corners and clasps, 20s.; with E. and G., 20s. 6d. Ivory, 14s., 16s., 20s., and 22s. 6d.; with E. and G., 14s. 6d., 16s. 6d., 20s. 6d., and 23s. Morocco antique, 10s.; with two patent clasps, 12s.; with E. and G., 10s. 6d. and 12s. 6d.; with corners and clasps, 18s.; with E. and G., 18s. 6d.
The Epistles and Gospels in cloth, 6d; roan, 1s. 6d.
"This is one of the best editions we have seen of one of the best of all our Prayer-books. It is well printed in clear large type, on good paper."—Catholic Opinion."A very complete arrangement of this, which is emphatically the Prayer-book of every Catholic household. It is as cheap as it is good, and we heartily recommend it."—Universe."Two striking features are the admirable order displayed throughout the book, and the insertion of the Indulgences, in small type, above Indulgenced Prayers."—Weekly Register.
The Little Garden of the Soul. 32mo. Cloth, 6d., with rims, 1s.; embossed, red edges, 9d, with rims 1s. 3d.; strong roan, 1s., with rims, 1s. 6d.; French morocco, 1s. 6d., with rims, 2s.; French morocco, extra gilt, 2s., with rims, 2s. 6d.; calf or morocco, 3s.; with rims, 4s.; calf or morocco, extra gilt, 4s.; with rims, 5s.; mor. antique, 7s. 6d., 10s. 6d. 12s. 16s.; velvet, with rims, 5s., 8s. 6d., 10s. 6d.; Russia, 5s.; with clasp, &c, 8s.; Russia antique, 17s. 6d.; ivory, with rims, 10s. 6d., 13s., 15s., 17s. 6d. Imitation ivory, with rims, 3s.; with oxydized silver or gilt mountings, in morocco case, 25s.