Title: Story Of The Life Of St. Paul, The Apostle
Author: Seymour, Mary F.
Language: English
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  _Story Of  The Life Of St. Paul, The Apostle._


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       Story Of  The Life Of St. Paul,  The Apostle.

                  By M. F. S., (Mary Seymour)

          Author of
            "Legends of the Saints,"
            "Stories of the Saints,"
            "Stories of Martyr Priests,"
            "Tom's Crucifix and other Tales,"
            "Catherine Hamilton,"
            "Catherine Grown Older,"
            "The Three Wishes," &c.



                      _London_
         R. Washbourne, 18 Paternoster Row.
                       1877.

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      To The Fathers Of The Sacred Heart
      For Foreign Missions,

      Who, Obeying Their Vocation,
      Are Devoting Their Lives
      To The Apostleship of Heathen People,
      This Story Of The Life Of
      The Great Apostle Of Nations Is
      _Dedicated_

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                 Preface.



Of all the Christians that have ever lived, there is, perhaps,
not one whose life is invested with a greater interest than that
of St. Paul the Apostle. A Jew of the tribe of Benjamin, of the
strictest sect of the Pharisees, highly educated, and brought up
under the eye of the chief doctor and teacher of that time, a man
of position among the Jews, he must necessarily have been one of
the most conspicuous of the early converts to Christianity; even
had his conversion not been miraculous.
{8}
But to us Gentile Christians, St. Paul, the Hebrew of the
Hebrews, stands in a very special relation; for he, as the
Apostle of the Gentiles, reminds us that we have a claim to the
promises which God made to Abraham--promises which the
parenthetical dispensation of the Law could in no way disannul.
It is in his writings especially that we read of the liberty of
Christians, and of the necessity, power, and abundance of the
grace of God; of the personal relation to God in which all true
religion consists; of conscience, which makes the just man a law
to himself; and of a simple interior godliness which he speaks of
as Christ being formed in us.

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But while he insists on our spiritual freedom, he dwells no less
strongly on our duties--on the sincere charity that we owe one to
another; the care we should take to avoid scandal; the interior
preparation with which we should approach the holy sacraments;
and the truth and reality that should pervade our lives.

St. Paul, too, is a great example and teacher of the way in which
we should conduct ourselves towards unbelievers and the civil law
of the State. For we find him not only showing charity to all
men, and respect and submission to the magistrates and rulers in
all that was lawful, but also availing himself of all his civil
rights and privileges as a Roman citizen.

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And does not the condition of our own times increase and
intensify the interest which must always attach to the life of
this great Apostle? The wide-spread structure of mediaeval
Christendom is broken up, and public opinion is no longer on the
side of right because right is the Will of God. Nations frame
laws and constitutions which recognise neither the Church, nor
the God Who founded it.

As it was in the days of St. Paul, so is it now: material
prosperity, luxury, and pleasure, are the ends for which men
live. The Church, now as then, is a private community of
believers, depending, after the grace of God, on the good-will of
its members individually, and on no authority derived from civil
governments; indeed, there is hardly a nation upon earth in which
the Church is even free, unless it be ignored.
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Those that are without look upon it now with much the same
feelings of fear, wonder, hatred, or contempt as men regarded it
in the days of the Apostles. Many a Gallio lives now indifferent
to all religions; many a Demetrius who judges of religion simply
by the gain it brings to the craftsmen; many an Agrippa who is
all but a Christian; many a polished Nero ready to persecute.

Meanwhile, we that are within are cheered by the same hopes, and
tried by many of the same temptations, as were the lot of the
early Christians.

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May the great Apostle of the Gentiles guide and help us in times
which are growing more and more like to his own, and obtain by
his prayers that Christ may live in us by grace, and truth, and
peace.

    W. J. B. R.

    _January_, 1877.


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  Story Of The Life Of St. Paul, The Apostle.


              Chapter I.

A year had scarcely passed after the death of Christ, when a
young man of honourable birth and great learning visited the city
of Jerusalem at the time of the religious festivals, and there
discovered that people of every rank were being attracted to a
new faith--the faith which Jesus had taught from His own lips
while He dwelt on earth, and which His Apostles were now
preaching in the midst of danger, difficulty, and unbelief.
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Saul was filled with the fiercest indignation. His father was a
Pharisee who had carefully trained his son in their strict and
austere rules. From his earliest years he had been instructed in
the laws and traditions of the Jews by Gamaliel, the most noted
teacher of that day, and he had far excelled his companions in
the acquirement of that knowledge which was so highly valued by
the sect to which he belonged; and now, in his first anger and
hot zeal, the young man believed it his duty and his glory to
root out the Christian truth which _he_ deemed heresy, and
to destroy all who avowed themselves followers of Jesus of
Nazareth.

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Tarsus, in Cilicia, was Saul's native city, and he must have been
dwelling there during the period of our Lord's public ministry,
for no record exists of his having witnessed any of the wondrous
scenes connected with the life and death of Christ; and it is
supposed that, after completing his studies at Jerusalem, he
returned to his home, remaining there until the year 35, when his
career of persecuting cruelty began by the martyrdom of St.
Stephen, about the time of the Feast of Pentecost. The Scripture
narrative does not mention Saul's name as one of those who took
Stephen captive, but probably he was among the number who
listened to that speech before the council, when we are told that
the martyr's face was "as the face of an angel."

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It is at the scene of the stoning that we hear of Saul--the young
man at whose feet the witnesses laid down their garments, thus
choosing him for their commander and chief; and when the dying
Saint cried, "Lord Jesus, receive my spirit," and, "Lord, lay not
this sin to their charge," Saul was there, consenting to his
death.

Little did the fierce and angry multitude think of the marvels
which St. Stephen's dying prayer would work, pleading effectually
with God, and securing the conversion of the young man Saul, who
was then one of the most bitter enemies of the Christian Church.
Perhaps, in those last moments, it was permitted the martyred
Saint to understand in some measure some of the purposes of the
Almighty in his sufferings and death--to know, maybe, that very
near him, in the ranks of the cruel and persecuting throng, stood
the man who had been chosen as the agent to carry out the
gracious designs of Providence towards the Gentile world.

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However, the stoning of the Proto-martyr was followed for some
considerable time by a course of merciless severity. Saul
scourged, imprisoned, and put to death, men and women to whom the
name of Christ was dearer than aught else, even than life;
driving them by thousands from Jerusalem, and even pursuing them
into their hiding-places, that he might force them back to die.

Thus it came about that Saul was journeying to Damascus.

It was well known that many of the persecuted Christians had
sought refuge in that city, and Saul, "breathing out threatenings
and slaughter against the disciples of the Lord," went to the
high priest to obtain from him authority to seize all who were
known to be believers in the new faith, and to bring them back to
Jerusalem.

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His journey was almost accomplished. Already the walls of the
then beautiful city were within his sight; his heart beat high
with triumph, when suddenly he was stayed, and, swifter than
gleam of lightning, an unnatural brilliancy encompassed Saul and
his attendants, who, confused and dazzled, fell prostrate on the
ground.

A voice from heaven was heard--not in tones of anger or reproach,
to terrify the bold persecutor of Christians, but sweetly,
softly, sorrowfully it sounded in his ear, speaking words which
none but he could understand--

"Saul, Saul, why persecutest thou Me?"

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Oh, wondrous power of the gentleness of Jesus! The haughty
Pharisee became in that brief moment humble and yielding as a
little child, and answered, "Who art thou, Lord?"

"I am Jesus whom thou persecutest," said the heavenly voice.

Those who were with Saul heard not these words, nor was it
permitted them to see Christ. They were only conscious of the
overwhelming brilliancy of the flood of light, and knew too that
a strange voice seemed speaking--the privilege of beholding in
vision the Saviour of the world was reserved for the man who had
so deeply grieved Him.

"Lord, what wouldst Thou have me to do?" inquired the now humbled
Pharisee, and the answer came at once--

"Go into the city, and there it shall be told thee what thou
shalt do."

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It was a hard and humiliating command to one like Saul!

_He_--so well versed in classical learning, honoured for his
superior attainments, followed by numbers who trusted implicitly
in his wise counsels--must he indeed in submissive obedience
learn from the lips of man what was the Will of God?

Was it not also harder still to hear that he should be required
to teach the very faith he had openly despised to the Gentiles,
for whom, as a Pharisee, he had the deepest contempt and scorn?

It _was_ hard to human nature, but Divine grace was strong,
and Saul did not hesitate, but suffered his attendants to lead
him to Damascus, still blind from the effect of the wondrous
light which had shone upon and around him, there to do whatever
God should direct.

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In the grand old city, in a street called "Straight," which is
said still to exist, there dwelt near the eastern gate a man
named Judas, who received Saul into his house. While staying
there, a vision was granted to the sufferer, promising him
relief, and naming a Christian man of that city who should
speedily come and visit him.

This man was Ananias, who also was directed from heaven to seek
out Saul of Tarsus, the well-known persecutor of Christians.

That name had a terror for the servants of God in Damascus, and
Ananias was alarmed.

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"Behold, he prays," the voice had said, and yet the Christian
hesitated, for he knew fall well that Saul had received from the
high priest authority to bind all who were followers of Jesus.

But the command, "Go thy way," stayed his many doubts, and,
confiding in God's care, Ananias set out for the house of Judas.

Arriving there, he laid his hand on Saul, saying that God had
sent him that he might receive once more his sight and be filled
with the Holy Ghost; and at once, by the power of the Almighty,
he was blind no longer, and, by the direction of Ananias, he
received baptism, and avowed himself from henceforth to be among
the followers of Christ.

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Having recovered his strength, Saul entered the Jewish synagogue
in Damascus to proclaim the message of the Son of God whom he had
before rejected and despised, and the people there asked each
other in amazement if this could be he who had come to the city
as the enemy of Christians.

Their surprise served only to animate Saul with still greater
zeal in preaching that the promised Messiah, so long expected,
had really dwelt upon the earth in the person of Jesus of
Nazareth, the crucified God.

Shortly after his conversion, Saul travelled into the desert
regions of Arabia, to fit himself by prayer and solitude for his
future work; to learn those lessons of self-knowledge and
self-distrust, without which no active work can be done for God's
sole glory; and--separated from the business of this world--to
hold communion with his Creator.

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Three years of silence and retirement--years in which the once
well-known Pharisee was almost forgotten by the crowd who had
followed him in his old days of influence and power--and then
Saul came forth to do his Master's work imbued with those deep
principles of spiritual life which should sustain and guide him
in the arduous labours which he was about to undertake on his
return to Damascus, and the Jewish people there.

But just as fiercely, just as deeply as Saul had once hated the
holy Stephen, so did the Jews in the city hate and resolve to
destroy him.

A plot was laid for his apprehension, and three men were
stationed at the different gates of Damascus in order to slay him
if he should try to escape; but his friends placed him in one of
the large, strong baskets common in the East, and let him down by
ropes from the window of a house close to the city wall; and thus
freed he made his way to Jerusalem.

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Arrived there, Saul asked eagerly for the disciples of Jesus, but
they were afraid that he only sought to betray them; for,
although three years had passed since his conversion, it had not
become known in Jerusalem, and neither St. Peter nor St. James,
who were there, believed that Saul was a Christian.

It was a fresh humiliation for that proud, lofty nature to be
thus mistrusted and rejected by Christ's own Apostles, but it
served to deepen his contrition for his former bitter persecution
of the Church. One friend was raised up for him in St. Barnabas,
who, remembering the honour and distinction which had attended
Saul's departure from Jerusalem, pitied him in this humiliating
return, and undertook to make known the wonderful story of his
change of heart to the other Apostles.

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Hearing this, they were no longer fearful, but welcomed Saul as
one of their brethren, and gladly permitted him to share in their
work, so that he at once began to labour for the conversion of
the Grecian Jews in the city.

But they remembered him as one of their own party, one whom they
had honoured as a Pharisee, and who had been their leader in the
work of persecution; and these facts made them so much the more
bitter in their hatred, and they began to conspire against his
life.

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One day, while Saul prayed in the temple, he fell into that
strange supernatural state of ecstasy in which the prophets of
old, and the Apostles and Saints of later times, have received
messages and revelations from Heaven. It was the Lord Jesus
Christ Who thus in vision appeared to His servant, bidding him
leave Jerusalem because the Jews there would not receive his
words, and declaring it to be the Divine purpose that he should
journey afar off--to the Gentiles.

Doubtless, in the freshness and fervour of his newly-felt love,
Saul would have chosen rather to remain in the city and give up
his life for God, but with that great faith and ready submission
of will which grace had implanted in his heart, he yielded
without hesitation; and, going down to Cæsarea, entered a ship
bound for Syria, and made his way to Tarsus, where he remained
for many years.
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During that time Saul's life was secluded, and very few positive
records of it remain; but it was then he took short voyages to
the different towns on the coast, and suffered the shipwrecks
which are mentioned in his Epistles to the Corinthians. There,
too, he endured some of that hunger and thirst, scourging and
imprisonment, which he suffered for the sake of Christ, and
received, as it is believed, many of those wonderful revelations
which God granted as a help and consolation in his trials, as
well as in preparation for the still greater difficulties which
were hidden in the future.

All this time the Jews, who were still unbelievers, pursued Saul
with the deepest hatred and longing for revenge.

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He had forfeited his patrimony on becoming one of the sect of
Christians, and he had then no Gentile friends to help and to
pity him, yet he was content; for, as he tells us in his Epistle
to the Philippians, he esteemed "all things to be but loss for
the excellent knowledge of Jesus Christ, my Lord."

Meanwhile, St. Peter had visited the different towns and
villages, and at length, reaching Joppa, took up his abode in the
house of a man named Simon, by trade a tanner.

There, one day at noontide, as he reclined in Eastern fashion
upon the housetop, he turned his heart to God, and, forgetting
all earthly things, became absorbed in contemplation.

A feeling of intense, supernatural hunger came upon him then, and
as his friends prepared food, he fell into a rapture, and saw the
heavens open, and a sheet descend which contained animals of
every description.

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St. Peter had the strong Jewish regard for the distinctions of
the law concerning the clean and the unclean, therefore when a
voice directed him to kill and eat of these animals, he answered,
"Far be it from me, for I never did eat anything that is common
or unclean."

A second time the voice spoke to him. "That which God hath
cleansed do not thou call common," it said; and when this
mysterious vision had been three times repeated, the sheet was
drawn up to heaven again.

In the same manner that the Jews avoided eating such food as the
old ceremonial law of Moses deemed unclean, so they shunned all
intercourse with the Gentiles as an unclean nation.
{31}
This remarkable vision was God's way of teaching St. Peter that
the prejudices of his life must be laid aside, and as fully as
grace was poured out upon the Gentile world, so he must also
admit them to all the blessings of the Christian Church.

While St. Peter pondered over this wondrous revelation of God's
Will, two servants and a soldier came to the tanner's house, and
asked if one Simon, surnamed Peter, was lodging there.

They came from Cornelius, an officer in the Roman army, who dwelt
in Cæsarea, a fine city and seaport some thirty-five miles from
Joppa. We read in Scripture that Cornelius was a devout man, and
that he gave alms to the people, and spent much time in prayer.
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He must, therefore, have been conscientiously following the light
he had, and praying to know God's Will; and such humble constant
prayer can never be disregarded by Heaven. So it happened that
one evening as Cornelius prayed, a heavenly visitor appeared to
him, speaking in gentle tones of love, and yet he was alarmed,
and exclaimed, "What is it, Lord?"

Then he heard that his prayers and his alms had gone up as a
memorial before the throne of God, and he was bidden to send men
to Joppa, who should bring to him Peter, then lodging with a
tanner in his humble dwelling upon the sea-shore.

We have already seen these messengers reaching the dwelling of
the Apostle; and while they asked for him, the Holy Spirit made
their arrival known to St. Peter, and inspired him to go with
them, for it was God Who sent them.

{33}

Immediately leaving the housetop, the Apostle went to the door,
and heard how the messengers had come from Cornelius, and also
that he had been directed by an angel to send to Joppa.

Strong though his Jewish prejudices had been, love of his
Master's will and his Master's work were still stronger, and St.
Peter made the Gentile visitors welcome for the night, and
departed with them next day for Cæsarea, taking with him some of
his Christian brethren.

When they reached the house of Cornelius, they found him with his
friends, assembled to receive the much-desired visitor; and
meeting St. Peter at the portico of his house, he prostrated
himself with the greatest reverence and humility, recognising the
Apostle as the visible head of the Christian Church, and the
representative of Jesus Christ.

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St. Peter raised him from the ground, and entering the house,
began speaking of the old Jewish law which had prohibited
intercourse with other nations, telling his hearers that God now
commanded all those restrictions to end, and therefore he came
among them as readily as if they were his own Jewish brethren.

Cornelius then related the favour which had been granted him, and
said that they were all there assembled to hear the words of life
from the lips of the Apostle.

St. Peter now tells the glad news of Christ's coming amongst men.
He tells them that the once despised and outcast Gentiles are not
only invited to receive God's grace, but are to be in all things
equal partakers with the Jewish people--that Christ, of Whose
resurrection and ascension they had already heard, had given an
express commission to His Apostles to preach the Gospel to all
nations.

{35}

Suddenly his address is interrupted. It is a scene second only to
that of Pentecost, for the Holy Ghost comes down upon these
Gentile converts, and they begin to speak with tongues, to the
surprise of St. Peter and his companions. If any lingering
feeling of Jewish superiority had been left in their hearts, this
unmistakable proof of God's gracious purposes towards the
Gentiles destroyed it for ever.

If special grace and special gifts were thus bestowed from
Heaven, St. Peter, as head of the Church on earth, must not fear
to admit them to every privilege it was his to bestow, and he
therefore desired that they should be baptized.

{36}

Thus began that mission to the Gentiles which opened a new era in
the world's history.

The Apostles had thought much of the blessings and honours
intended for their own people, but they had not fully
comprehended how broad, how extended Christ's kingdom was to
become. So God wonderfully interposed, and called into His
service one who was better fitted to be the Apostle of the
Gentiles than St. Peter with his zeal, or St. John with his
ardent love,--even Paul the persecutor, but afterwards the great
and glorious servant of the Christian Church.

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                 Chapter II.

The city of Antioch, in Syria, was full of fugitives from other
countries.

Many had come from Jerusalem, many also from the adjacent island
of Cyprus, others again from Cyrene; and when the truth was
preached to them, a great multitude turned to God.

Tidings of this went to Jerusalem, and St. Barnabas was appointed
to go to Antioch to instruct the converts more fully in the
doctrines they had received, and shortly afterwards, Saul went to
assist his labours.

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The people of Antioch gave the name of "Christians" to these
followers of Christ. Before this the disciples had called
themselves "brethren," or "saints," while the Jews in scorn
termed them "Nazarenes."

St. Barnabas, with the help of Saul, had been teaching about a
year, when some prophets came down from Jerusalem, one of whom,
named Agabus, proclaimed a famine throughout Judea.

When the Christians at Antioch heard of the great price of food,
and the consequent distress among their brethren in Jerusalem,
they collected together a sum of money, and St. Barnabas and Saul
conveyed this gift to the sufferers.

But a greater evil than famine troubled the Christian Church--the
persecuting cruelty of Herod Agrippa, who had killed James, the
brother of John, and now would have taken also the life of St.
Peter, had not God interposed, delivering him by the help of an
angel.

{39}

When St. Barnabas with Saul returned to Antioch, they were
accompanied by a young man named John Mark, and probably they
would have continued long in their united work, had not the Holy
Ghost inspired them to begin that mission to heathen lands to
which they were more directly called.

It was about this time that Saul exchanged his name for Paul--a
name more pleasing to the ears of Greeks and Romans.

Somewhat near the Feast of Pentecost, in the year 44, the
Apostles started from Seleucia, the nearest seaport to Antioch,
arriving, after a few hours' sail, at Salamis, a large city on
the coast of Cyprus, the birthplace of St. Barnabas.

{40}

They began at once to preach in the synagogues, but with no very
marked success; however, neither Jews nor idolaters attacked
them, or made any opposition to their teaching, until they came
to Paphos.

The governor of the island at that time was Sergius Paulus, who,
though a Roman and a pagan, was not content with the false
deities he had been taught to worship.

At his court there was a false prophet and sorcerer named
Bar-Jesus, who had called himself "Elymas," which signifies "the
wise one."

When Sergius Paulus heard of the arrival of the Apostles he sent
for them to come to him. Perhaps some hope was roused in his
heart of hearing from these strangers some truth which would
satisfy him.

{41}

When St. Barnabas taught of Christ, Elymas the sorcerer began to
deny and contradict his words, until the governor said he knew
not whom to believe.

St. Paul, appealing to Heaven, called down the punishment of
blindness upon this impious man, which so strongly impressed
Sergius Paulus with belief in the power of God, that he at once
avowed himself a Christian.

"Oh, full of all guile"--thus had the Apostle addressed the
sorcerer--"Oh, full of all guile and of all deceit, child of the
devil, enemy of all justice, thou ceasest not to pervert the
right ways of the Lord. And now, behold, the hand of the Lord is
upon thee, and thou shalt be blind, not seeing the sun for a
time."

{42}

Even as the servant of God spoke, a mist came before the eyes of
Elymas, then light faded into a deep, terrible darkness, and
blind and helpless he was led to his own home.

Their mission to Cyprus concluded, the Apostles journeyed to
Pamphylia, landing at Perga, where there was a celebrated temple
dedicated to Diana.

On arriving here, the young companion of Barnabas, "John Mark,"
determined to return to Jerusalem--probably he shrank from the
difficulties and perils which threatened their missionary life.

Together then did Paul and Barnabas proceed on their way, through
mountain passes, and across bleak plains, until they reached
Antioch in Pisidia--not the city of Antioch in which they had
already laboured.

{43}

Upon the Jewish Sabbath they directed their steps to the
synagogue, where they were invited by the "elders" to address the
people.

St. Paul stood up, and in forcible, eloquent words gave a rapid
sketch of the history of the Jewish nation, showing that the
promises to the line of David were fulfilled in the coming of
Christ.

He next proved to them that from this Saviour, this God-man, who
had lived and died in their own day, all might receive pardon of
sin, and, lastly, he warned his hearers not to incur the dreadful
punishment which awaited those who rejected the word of the
Almighty.

Some who heard these things were deeply impressed, and followed
the Apostles to receive instruction; some had listened with
delight to an appeal which showed the preacher's familiar
acquaintance with the traditions of their forefathers, but their
hearts were not gained for God.

{44}

When the next Sabbath came, an immense throng made its way to the
synagogue, and this public demonstration of interest roused the
anger of the unbelieving Jews, who uttered terrible blasphemies
against the name of Jesus, and tried to silence His Apostles.

But neither St. Paul nor Barnabas was afraid. They told these
angry Jews that to them had God's grace first been offered, they
had been His own chosen and beloved people, but now, as they
would not hear, the Divine message was sent to the Gentiles.

Enmity against the Apostles now ran so high that they were forced
to leave the city, and on passing out they shook from their feet
the dust of Antioch, as Christ had commanded them to do in such a
case.

{45}

The Jews perfectly comprehended the meaning of this ceremony.
They, when they reached the borders of their own land, were in
the habit of carefully wiping from their sandals the smallest
particle of dust, so that not so much as a grain of the sacred
soil might fall on ground which was unblessed.

When, therefore, they saw Paul and Barnabas pause and shake from
their feet the dust of Antioch, they knew that _they_ were
regarded as heathen and idolaters--no longer the people beloved
of God.

Some hundred miles eastward stood Iconium, and there the Apostles
made their way, preaching with such power in the synagogue that
great numbers both of Jews and Gentiles believed.

{46}

But again the hard-hearted multitude made efforts to raise a
persecution against these messengers of Christ, although they
were not so violent as the Jews of Antioch, so that, in spite of
opposition, the Apostles remained some time in Iconium,
performing by God's power many miracles there.

These wonderful proofs of Divine greatness caused much
excitement, and the enemies of the Christian party became so
infuriated that they would have stoned the Apostles to death,
unless they had escaped and fled to Lystra.

In that city was a poor cripple who had been lame from his birth.
He was known by every one, yet none pitied, none cared for him;
and as he heard St. Paul tell of the love and compassion of
Jesus, he longed to know more of One Who was so good and kind.

{47}

The eye of the Apostle had noted this man who heard him with such
rapt attention, and he was inspired by God to heal his infirmity.
"Stand upright on thy feet," commanded St. Paul, and immediately
the cripple leaped up from the spot where he had been
crouching--not standing only, but walking as perfectly as though
he had possessed the power from his infancy.

We can partly imagine the excitement such a marvellous event
would cause amongst the people, and in their surprise they
shouted, "The gods are come down to us in the likeness of men."

Old pagan stories told that the gods sometimes assumed a human
form for the purpose of visiting and helping the people of earth,
and therefore these idolaters believed St. Barnabas must be their
own god Jupiter, while St. Paul, by reason of his wonderful
eloquence, could be none other than Mercury.

{48}

The report spread rapidly throughout the town, and when it
reached the ears of the priest of Jupiter, he hastened to show
his reverence to these visitors who were supposed to have
descended from heaven. Meantime the Apostles had gone quietly to
the dwelling of some Christians, who entertained them during
their stay in the city. Presently they were disturbed by the news
that two bulls, decorated with garlands, had been brought to the
gates as an offering, and that a vast crowd of people had met
there for the purpose of worshipping them.
{49}
The Apostles were very much troubled, and, rending their
garments, as was the custom of the Jews in any moment of great
grief, they hastened to prevent the people offering the proposed
sacrifice, telling them that their only desire in visiting the
city was to persuade them to turn from such idolatry, and worship
the one true and living God.

But the enemies of the Apostle Paul had pursued him even to
Lystra, and these, now exercised so strong and so evil an
influence over the fickle people, that they were persuaded to
stone him whom they had sought to worship.

Thinking him to be dead, they dragged St. Paul's body outside the
city gates, exulting over his destruction. But God was protecting
His servant, and, with that power which can do all things, He now
interposed; for, while the little group of Christians stood
mourning and weeping by the side of their teacher, he rose up in
their midst, and reviving, went home with them.

{50}

Next day both SS. Paul and Barnabas left Lystra, and went to
Derbe, a city in which dwelt a man named Gaius, who was rich and
highly esteemed.

In the Epistle to the Romans he is mentioned as one who rendered
many services to the Church, and it is believed that by his
influence the malicious Jews were not allowed to interfere with
the teaching of the Apostles, and therefore multitudes were
converted.

After remaining there some time, SS. Paul and Barnabas returned
to visit those whom they had already converted at Lystra,
Iconium, and Antioch, who received them with great joy.

{51}

Among the new disciples at Iconium was a young maiden named
Thecla, who, during the absence of the Apostles, had been chosen
to risk her life for God's truth--the first female martyr. When
she was dragged before the pagan judges, she firmly resisted all
their attempts to force her to renounce the Christian faith; they
threatened, they tortured her, yet she was not afraid. At last
Thecla was exposed to the cruelty of the wild beasts in the
amphitheatre, but they came crouching to the feet of the virgin
Saint, so beloved of God. The crowd who looked on were so moved
by this spectacle that they demanded the maiden's release, and
the judges dared not resist them; so Thecla ended her days
peacefully serving and praising God. Nevertheless, she has
received the title of "martyr," and her name placed next to that
of St. Stephen, because, in the early ages of the Church, they
who had suffered torments for God's sake, which they could not
have survived excepting by miraculous help from Heaven, were thus
called.

{52}

While SS. Paul and Barnabas made this second visit to the cities
where already their preaching had brought forth fruit, they
formed rules for the orderly government of the Churches. Then,
passing again into Pamphylia, through Perga, to Attalia, and
thence to Antioch in Syria, they closed their first mission.

{53}

                  Chapter III.

For some years the Apostles remained labouring amongst the people
of Antioch, but at length a trouble arose, through the disputing
of the Christian Jews.

It was very difficult to them to divest themselves of the idea,
that in the exact observance of the Mosaic law lay the one way of
justification and salvation.

It was very difficult, again, for them to believe that faith and
obedience to the law taught by Jesus Christ was sufficient
without the outward ceremonies to which they had been accustomed,
and which were peculiar to them as a nation.
{54}
When, therefore, the Christian Jews refused to communicate with
the Christian Gentiles until they submitted to the rites of the
old Hebrew law, SS. Paul and Barnabas went to Jerusalem, there to
confer upon such matters with St. Peter, and SS. James and John.

St. Peter, as head of the Church, addressed the assembly first.
He told them that God had given His Holy Spirit to the Gentile as
well as to the Jew; nor did He require them to conform to the
Jewish customs as regarded meats, and drinks, and outward
ceremonies. When he had finished, both St. Paul and St. Barnabas
spoke in turn of their mission, and the success granted to their
labours.

{55}

St. James then addressed the assembly, and said that the Jews
could observe the customs in which they had been educated, but
that the Gentiles were not to do the same. They must seek to
abstain from idolatry.

The final decision of this first council, known as the Council of
Jerusalem, was, that the Gentile converts were only obliged to
abstain from meats offered in sacrifice, from blood and the flesh
of strangled animals, and also were to preserve purity of manners
as a distinctive mark of their connection with the Church of
Christ.

It was necessary to prohibit these converts from meats offered in
sacrifice, else they might easily have fallen back into paganism:
impurity was thought so lightly of by the un-christian, that it
was necessary to set a higher principle before them as a positive
law and obligation.
{56}
The prohibition against strangulated meats originated in the
consideration of what was healthful, while the prohibition from
blood had a still higher signification. While it continued to be
offered in the temple as a sacrifice to God, it must be reserved
wholly for sacred purposes.

The decision of the council was made known to the different
Churches, and SS. Paul and Barnabas were sent again to Antioch.

Paul soon began to think of visiting the Churches they had
established. "Let us return and visit our brethren in all the
cities wherein we have preached the word of the Lord, to see how
they do."

{57}

St. Barnabas agreed, but he wished to take his nephew John Mark
with them, for he also had come to Antioch. St. Paul objected.
John Mark had deserted them at Perga through fear of the
difficulties which lay before them, and it did not seem expedient
to take one who could not endure hardships for the love of
Christ.

Then--these two Apostles who had so long been united in God's
work could not agree upon this one point, and therefore they
parted company, Barnabas sailing for Cyprus, taking John Mark
with him, while St. Paul went to the Churches in Asia Minor,
having Silas for a helper. We see here that even Christ's own
Apostles were not perfectly free from those imperfections and
risings of human nature which men are prone to. Doubtless this
disagreement was permitted by God for their humiliation, and also
for the good of others in the wider diffusion of the Gospel,
through the separation of their work.

{58}

St. Paul first visited the Churches of Northern Syria, Cilicia,
and Lycaonia. At Lystra he was joined by the young Timothy, who
had a great desire to help in the missionary work. He was the son
of a Greek father and a Jewish mother, and believing that by
undergoing the old rite of circumcision he could more easily gain
access to the Jews, St. Paul desired him to submit to it.

With Silas in their company, these two messengers of God's truth
travelled on until they reached Troas, at which place St. Luke,
the physician and evangelist, joined them.

While they remained there a vision was sent to St. Paul in a
dream at night. It appeared that a man of Macedonia cried to him,
saying, "Pass over into Macedonia and help us."
{59}
From this the Apostle believed that God wished him to preach the
Gospel there, and therefore he embarked in a ship with his
companions, staying, on their first landing, at Philippi, the
chief city.

There was no synagogue in this place, for but a very few Jews
dwelt there; yet in a little quiet enclosed space by the
riverside, the true God was worshipped by a small assembly of
Christians, chiefly women. On the Sabbath the Apostles went to
preach to them.

One of the women was not of the people of Philippi; she was but
staying there while she tried to sell some of the richly-dyed
purple or scarlet cloth, which was so greatly prized at that time
for its brilliant colour.
{60}
Her name was Lydia, and she was not a Christian; but when from
the eloquent lips of St. Paul she heard the story of the
wonderful life, and still more wonderful death, of Jesus of
Nazareth, her heart opened to receive the truth, and she and all
her household were converted.

In that city of Philippi there was a female slave, through whom,
it was supposed, the pagan gods were accustomed to speak, and
therefore she managed to gain money for her owner by appearing to
foretell future events.

When this poor creature saw the Apostles going about the streets
of Philippi, she used to cry out, "These men are the servants of
the Most High God, who preach unto you the way of salvation."

{61}

One day as she uttered these words, St. Paul pitied her, and
pausing, said to the evil spirit which possessed her, "I command
thee, in the name of Jesus Christ, to go out from her."

That Holy Name had power then as in later days, and in that same
hour the evil spirit departed from the poor slave, much to the
displeasure of her masters, who could now gain no more money by
the strange predictions of future things she had been accustomed
to utter.

In their rage they seized St. Paul and Silas and dragged them
before the magistrates, complaining that they disturbed the
public order by teaching unlawful customs to the people.

The Romans had a law which forbade the teaching of any new
religion unless it was one of which the government had already
approved. This law St. Paul had certainly broken, that he might
obey the higher law of God, but neither he nor his companions had
occasioned any disturbance in the city.

{62}

The magistrates made no attempt to discover the truth of the
complaint made to them, and seeing that the people were angrily
resolved on having the offenders punished, they ordered St. Paul
and Silas to be beaten.

The Jews, in scourging, were not permitted to inflict more than
thirty-nine blows, but the Romans used rods of elm, and gave many
more stripes, so that Paul and Silas were all bruised and
bleeding from the treatment they had received, when they were led
away to prison.

The gaoler had orders to keep them securely, and they were thrust
into the close inner prison with their feet fastened in stocks,
so that they were prevented from taking any rest.

{63}

During the night, the prisoners who were confined in another part
of the prison heard voices singing--singing God's praises from
the miserable dungeon. Suddenly, while the Apostles sang, an
earthquake shook the prison to its very foundations, every door
burst open, and the bands of every captive were loosed.

The keeper of the prison awoke from sleep, and when he saw what
had happened, and that the doors were open, he trembled with
fear, for he naturally believed that all the prisoners would have
escaped, and knew that his own life would be the forfeit.

Drawing his sword, he was about to kill himself. Death was
inevitable, so by his own hand he would die; but in this moment
of despair, the voice of St. Paul reached him. "Do thyself no
harm," said the Apostle, "for we are all here."

{64}

Calling for a light, the gaoler entered the dungeon. Yes, there
indeed were his prisoners; and falling down trembling and tearful
at their feet, he said, "Masters, what must I do to be saved?" It
was given him in that moment to know that the scourged,
imprisoned men before him were the servants and messengers of
Almighty God.

"Believe in the Lord Jesus, and thou shalt be saved and thy
house." That was what they had to tell him; and the gaoler took
them out of the dungeon and washed their wounds, and bringing
them to his own house, set food before them, and begged for
instruction in the Christian faith. Then, with all his family,
this man received the grace of Baptism; and when morning came, a
message was brought from the magistrates bidding the gaoler
release his prisoners.

{65}

But St. Paul said that they would not thus depart. They had been
scourged, they had been thrust into the dungeon without an
opportunity of proving their innocence, and he then declared
himself a citizen of Rome, requiring the magistrates to make
known that they had been wrongfully punished.

The authorities of the city were afraid when the Apostle's words
were repeated to them. To scourge a Roman citizen publicly and
uncondemned was a serious offence against Roman law. So, coming
to St. Paul and Silas, they acknowledged they had acted
unlawfully and entreated them to depart, which the Apostles did
after bidding farewell to their Christian friends in the house of
Lydia.

{66}

St. Luke, with Timothy, who had not been taken before the
magistrates, remained in the city to instruct the Philippian
Church more fully.

Travelling onwards many miles, Paul and Silas reached
Thessalonica, the city next in importance to Philippi, wherein
many Jews were living. At first they were disposed to listen to
the teaching of the Apostles, but hearing that the Gentiles were
to be equally partakers with themselves in the privileges and
graces offered, they began to murmur loudly and excite the anger
of the people, who cried out that the strange men were
proclaiming another to be king--Jesus the Nazarene--in the place
of the great Cæsar!

{67}

The mob went to the house of Jason, where the Apostles were
lodging, intending to seize them, but, as they were absent, Jason
himself was seized and brought before the magistrates, upon a
charge of having such persons at his house.

The magistrates made the Christians of the city and Jason also
promise that no further excitement and disturbance should occur,
so in the darkness and silence of night St. Paul and Silas had to
escape from Thessalonica.

They were not discouraged or daunted by this opposition to the
truths they preached, they sought only to obey the command of
their Master, Who had bidden them carry His Gospel to every
creature.

{68}

Another fifty miles of journeying, and they were at Berea. Here
they found more sympathy than they had met with in Thessalonica,
but their persecutors followed them into Berea, seeking to rouse
the malice of the unbelieving against the Apostles, so that those
who were Christians and loved St. Paul entreated him to escape,
and even went with him down to the sea-shore and saw him safely
embarked in a ship sailing for Athens.

Silas and Timothy had remained in Berea to instruct and confirm
the faithful there, so the Apostle Paul was alone in the
beautiful city of Athens, surrounded by glorious temples and
costly statues, and all the marks of civilisation of which it was
the centre. As he observed the gorgeous temples raised in honour
of every known pagan god, St. Paul felt a burning desire to
preach to the Athenians of the great Father in heaven, and Jesus
Christ, His eternal Son.

{69}

Going to the Jewish synagogue, he addressed the Jews assembled
there, and then went to the large square, called the Agora, in
which the market was held.

Here many people were in the habit of meeting to hear and to tell
news, and the Apostle had _his_ great, glorious news to
utter--the tidings of a Saviour born into the world, dying for
the world, risen from the grave, and ascended to the right hand
of God, the Father Almighty--which were unknown themes to the men
of Athens.

A flight of sixteen steps led from this Agora to Mars Hill, upon
which was built a temple in honour of Mars, god of war.

{70}

Here, too, was the great court of justice, called the Areopagus,
and the judges were the most learned men of Athens, who tried all
matters of government, and pronounced sentence upon criminals.
The Stoics and Epicureans led St. Paul here--to the supreme
tribunal--that he might speak about his God.

{71}

                  Chapter IV.

In the Acts of the Apostles we have the address which St. Paul
delivered with eloquent tongue and flashing eye to the astonished
audience.

He told them that in their capital he had seen one nameless
altar--an altar "to the unknown God"--an altar which they had
erected, lest there might, in some other land, be a God of whom
they knew not.

"What, therefore, you worship without knowing it, that I preach
to you. God, Who made the world, and all things therein, He,
being Lord of heaven and earth, dwelleth not in temples made with
hands."

{72}

Thus did he commence his instruction, to which the men of Athens
at first listened with interest and attention, but when he came
to dwell upon the doctrine of the resurrection of the dead they
laughed him to scorn.

A few, however, believed that St. Paul spoke truly, and these
sought further instruction from him during his stay in Athens.
Among their number was a humble woman named Damaris, and
Dionysius, one of the members of the Areopagus. For a short time
Timothy came to assist the Apostle in his work at Athens, but he
was wanted in Thessalonica, and therefore speedily returned
there, while St. Paul went on alone to the city of Corinth, where
he had neither companion nor friend.

{73}

The Emperor Claudius had issued a proclamation, commanding the
Jews to leave Rome, and one of these named Aquila, with Priscilla
his wife, had taken up his abode in Corinth. With them St. Paul
obtained a lodging, partly because Aquila was a tent-maker, and
the Apostle in his younger days had learned that trade.

Now that food was scarce throughout Greece, and he had none to
assist him, St. Paul had to employ himself and work hard during
the week, but always when the Sabbath came round, and the Jews
assembled in the synagogue, he was there to tell the Corinthians
the new law of Christ Jesus.

A great number of Jewish people were opposed to such strange
doctrines, but the Apostle met with greater success amongst the
Greeks, and soon formed a little congregation of Christians.

{74}

After labouring about three months alone, St. Paul was encouraged
by the arrival of Silas and Timothy. There was much to tell about
their work, and Timothy spoke of the faith and of the love of the
Christians in Thessalonica, but they had fallen into some errors,
which St. Paul reproved in his letter of holy counsel, known to
us as the First Epistle to the Thessalonians.

Silas and Timothy had brought a gift of money to the Apostle from
the Churches of Macedonia, so that he was not forced to spend so
many hours at his trade, and had therefore more time for
instructing and preaching. Among those people of Corinth who had
been received into the Christian Church was Crispus, the chief
ruler of the synagogue--and his entire household had also opened
their minds to truth.

{75}

This made the Jews extremely angry, and they spoke so
blasphemously of Christ that St. Paul could not bear to hear
them. Shaking his garment with a gesture of horror and
indignation, he cried, "Your blood be upon your own head; I am
clean: from henceforth I will go unto the Gentiles." And so
saying he left the synagogue and went to the dwelling of Justus,
who, being a pious man, allowed the Apostle to teach there.

In a vision of the night God encouraged His servant, saying to
him, "Do not fear, but speak, and hold not thy peace. Because I
am with thee, and no man shall set on thee to hurt thee, for I
have much people in this city."

After this declaration of God's Will St. Paul remained in Corinth
for another year and half.

{76}

He had already, as we have seen, written one epistle to the
Thessalonians, and a few months later he wrote them a second.
Some of the people of Thessalonica had fallen into a mistake.

Thinking that Christ was soon coming to judge the world, they
deemed it useless to occupy themselves in their different
callings.

When they left off work, like all other idle, unemployed people,
they began to meddle with the concerns of their neighbours, and
in his second letter St. Paul warned them that a great many
things were to happen before the second coming of Christ, and he
told them also the rule, "If any man will not work neither let
him eat." He begged them to pray that the Word of God might bring
forth much fruit among the Corinthian people, and bid them hold
firmly to the traditions received from him.

{77}

After a time a new governor named Gallio came to Corinth, and the
unbelieving Jews took this opportunity of trying to injure the
Apostle. Taking him before a magistrate, they accused him of
teaching men to worship God after a manner contrary to law.
Before the Apostle could attempt to defend this charge, Gallio
said he would not listen to such a complaint, and he sent the
angry people away.

The Greeks were very much vexed at this attempt of the Jews to
bring trouble upon St. Paul, and they seized Sosthenes, the chief
ruler of the synagogue, and beat him before the judgment-seat,
and yet even then Gallio did not interfere.

{78}

It seems probable that the Apostle would seek out Sosthenes after
this rough treatment, and gain his friendship; at any rate, we
next hear of this Jewish ruler as a Christian, and also a
companion of St. Paul in his journey to Ephesus.

About a month following the day upon which he had been taken
before Gallio, the Apostle left Corinth with Aquila and
Priscilla, whom he left at Ephesus, while he himself passed on to
Jerusalem to keep the Feast of Pentecost.

In the city of Ephesus stood the widely celebrated temple of
Diana, which was one of the seven wonders of the world. It had
taken more than two hundred years to build, and it was made of
the purest marble. It had one hundred and twenty pillars,
thirty-six of which were most beautifully carved, and the others
polished; every one had been the gift of some king.

{79}

The temple was not roofed over, excepting just in the part where
the image of Diana stood--the ugly log of wood, with a head
adorned with a mural crown, and the body covered with figures of
animals.

The superstitious people believed that this idol had fallen from
the sky, and during our month of May they held a great feast in
Diana's honour, to which people came from far and near in vast
crowds.

In this city they also practised magic. Certain words were
written on parchment, which had been copied from the image of the
goddess, and this parchment was worn upon the body to charm away
evil spirits, and to heal diseases, as it was believed.

{80}

We cannot marvel that ignorant people were thus led astray, when
the wise and learned philosophers of Greece had begun to write
about these hidden things, and sell such books at enormous
prices.

It was to Ephesus, the city filled with pagan superstition and
practice, that St. Paul came after his visit to Jerusalem,
meeting there again the Christians Aquila and Priscilla.

During the absence of the Apostle a young man had been preaching
in the synagogue, who was a Jew of the name of Apollos.

He was well versed in Mosaic law and the books of the Old
Testament, but he could teach nothing of Christ, for he did not
believe that the promised Messiah had indeed come into the world.

{81}

It was from Aquila and Priscilla that Apollos learned the
Christian faith, and then in his gratitude and love he longed to
make it known to others, and for this purpose went to Corinth,
where he induced many Jews to listen and to believe.

When St. Paul came back to stay a while in Ephesus he resumed his
trade, and taught continually in the synagogue; but at length the
ill-feeling of the Jews broke out upon him, and they spoke evilly
of him, and blasphemed the Name of Jesus.

Upon this the Apostle left the synagogue and hired a room, where
he taught the Word of God, and many were converted and baptized,
and received the Holy Ghost from the hands of the Apostle.

{82}

It pleased the Almighty to work miraculous cures by means of St.
Paul, as we read: "God wrought by the hand of Paul more than
common miracles. So that even there were brought from his body to
the sick, handkerchiefs and aprons, and the diseases departed
from them, and the wicked spirits went out of them."

Then some of the people who had witnessed the wonders which St.
Paul could do in the name of Jesus, thought they also could do
the same. There was a Jew who had seven sons, and these men
wanted to drive out an evil spirit with which a person was
possessed. But when they bade it come from him, the devil spoke
from within the man, and said, "Jesus I know, and Paul I know,
but who are you?" and the possessed leaped upon and overcame
them, so that they had to escape.

{83}

When this was told in Ephesus, the people were awed, for they
could not but see that God would not permit His Name to be taken
in vain, and they began to be so much afraid of practising their
magic arts that they brought out the wicked books, which treated
of hidden things, and publicly burned them.

During St. Paul's stay at Ephesus he went over for a short time
to visit the Christians in Corinth, and to his great sorrow he
found that among them were some who had brought disgrace upon
their faith by relapsing into many of their heathenish customs.

After he had again returned to Ephesus, such bad news came about
the Corinthian Church that St. Paul wrote them a letter, in which
he reproved their sins and entreated them to lead holy lives.
This letter is the First Epistle to the Corinthians.

{84}

About this time a disturbance arose in Ephesus because the men
who had formerly sold models of the pagan goddess Diana could not
now find an easy sale for these things, and were therefore
enraged with St. Paul for preaching against idolatry.

A silversmith of the city, whose name was Demetrius, called
together all who followed his own trade, and represented to them
how much they had lost through this man who preached the new
faith and persuaded the people to renounce the gods they had
formerly worshipped.

Ephesus was soon in a tumult, and the angry people resolved to
seize upon St. Paul, whom they considered had done them great
injury; but on going to find him in the house of Aquila, he was
not there. Instead of the Apostle, therefore, two other
Christians were captured and brought to the place where all
public meetings were held.

{85}

St. Paul was not long in receiving tidings of this occurrence,
and he would have hastened to the assembled crowd had not his
friends interfered, for they believed that in their rage the
excited people might do him some serious injury.

"Great is Diana of the Ephesians!"--so rose the cry again and
again, and it was a difficult matter for the authorities to quiet
them.

In this occurrence the Apostle saw an indication of God's Will
that he should depart from Ephesus,--at any rate, for a
time,--therefore he called together the Christians, and after
exhorting them to perseverance in the faith they had embraced,
and to a holy and blameless life, he bade them farewell.

{86}

For three years he had taught in that city, but now, with Timothy
for a helper, he was to teach in other places, and win more
hearts to a knowledge and love of the true God.

He now made his way to Troas, where once before he had stayed,
though only for a short time. But St. Paul's heart was troubled
regarding the Corinthian Church: Titus had been sent there, but
he had not returned, and St. Paul resolved to go and meet him.

Leaving Troas he went to Philippi, where he was welcomed with
great joy by his friends, and after a time Titus found him
bringing better news of the people of Corinth, the greater number
of whom were striving to obey the counsels contained in his
letter.
{87}
There were, however, some who still refused to submit to the
Apostle's authority, and who were wicked enough to utter
untruthful things of him. They said that the money he wished the
Christian Churches to collect for their poorer friends, was
really needed by himself. It was now that St. Paul wrote his
Second Epistle to the Corinthians, in which he encouraged those
who were trying to live a holy life, and this letter he sent by
the hand of Titus, while he himself visited Thessalonica and
Berea.

After summer and autumn had passed, the Apostle went to Corinth,
but scarcely had he arrived than he heard of troubles in the
Church of Galatia, because some people of Jerusalem had been
there, endeavouring to sow disbelief and distrust in the teaching
of St. Paul.

{88}

A letter was therefore written by him to the Galatians, to warn
them against these false doctors who were preaching the
obligation of observing the Mosaic law.

Now the Apostle began to attend to the Church in Corinth,
reproving error and sin, and separating those who would not obey
the law of Christ from the submissive and good. He had warned
them many times before he did this, but now he could not permit
to be numbered among the followers of Christ those who brought
shame upon their profession by openly disobeying His laws.

There were connected with the Christian Churches pious women, who
were called "deaconesses." Their charge was to assist the sick,
to instruct the catechumens, and help the newly baptized to lead
a Christian life.
{89}
For these duties it was necessary to have persons of experience
and great piety, and therefore the age for their admission to the
office was first fixed at sixty, but afterwards at forty years.

One of these deaconesses, named Phoebe, was about leaving Corinth
for Rome, and by her St. Paul sent an epistle to the people of
that city.

He had not yet been there, but he hoped before long to visit the
Church which was then being formed, and meanwhile he sent them
this proof of love and good-will. It was written in Greek, but
for the benefit of those who did not understand that language was
translated into Latin. In the arrangement of the Scriptures, this
Epistle is always placed first--although not the first which the
Apostle's hand has written--because of the great importance of
its contents, as well as the pre-eminence of the place to which
it was sent.

{90}

In it the Apostle first commends the faith of the Romans whom he
long[ed] to see, "that I may impart unto you some spiritual grace
to strengthen you." He goes on to show how the shameful sins of
the pagans were the result of the lack of faith and of humility.

He next censures those Jews who, while they boast of the law,
neglect to keep it, and while admitting the advantages of the
Jew, "because the words of God were committed to them," he
teaches that all men, whether Jew or Gentile, are sinners who
must be saved by the grace of God, and not alone by obedience to
the law.

{91}

This doctrine of salvation by Christ is dwelt upon continually,
but St. Paul also insists upon the necessity of good works, and
that a Christian must die to sin and self, and live unto God.

He also gives many beautiful counsels regarding Christian
virtues, lessons of obedience to superiors and of mutual charity.
He bids the strong bear with the weak, and cautions Christians
not to judge and condemn each other, neither to give scandal.

Then, exhorting them all to be "of one mind one towards another
according to Jesus Christ," he promises to come and visit them,
and concludes by invoking upon them the grace of God "to Whom be
honour and glory for ever and ever."

{92}

                 Chapter V.

The time was approaching when St. Paul was to leave Corinth--not
sailing thence to Jerusalem as he had planned, but returning by
the way he had come, because he found that some of the
unbelieving Jews had formed a scheme to destroy him while upon
his journey.

For the space of a week the Apostle remained at Troas, and upon
the last evening he had assembled the Christians together in an
upper room--one of those dining-halls which the Latins termed
_cænacula_.

{93}

The Scripture narrative tells us that they were there to "break
bread," the name usually given in those days to the celebration
of the Holy Mysteries. The Body and Blood of our Lord was
received by those early Christians with extreme care and the
profoundest reverence, but in that age the Church had not
ordained that the reception of the Eucharist should take place in
the morning and fasting. This rule prevailed at the close of the
first century out of respect to so great a mystery. In the time
of the Apostles the Communion was given at other parts of the
day, and thus we understand the passage referring to this meeting
of Christians upon the last evening of St. Paul's stay in
Corinth.

{94}

An unusual crowd appears to have been assembled, and the heat was
so great that the windows were left open. A young man named
Eutychus, sitting in the recess of one of these windows, being
overcome with sleep, fell through it to the ground. St. Paul at
once descended, to find Eutychus, as it seemed, lifeless, but
stretching himself upon the body, he besought God to manifest His
power, and then returned to the upper room, and continued
teaching till the day dawned.

Eutychus soon joined the assembly, perfectly restored by the
power of the Almighty through His servant.

St. Luke, with Timothy and others who proposed accompanying the
great Apostle on his journey, went down to the ship, but St. Paul
had decided to travel on foot to the place at which it would next
stop, called Assos, where he entered the vessel and went on to
Miletus, situated some thirty-five miles from Ephesus.

{95}

At Miletus he sent a message asking some of the bishops and
priests to come down to the ship and pray with him. They talked
together upon the shore, and St. Paul told them that he was bound
for Jerusalem. "I go to Jerusalem not knowing the things which
shall befall me there. Save, that the Holy Ghost in every city
witnesseth to me, saying that bands and afflictions await me at
Jerusalem." He conjured the bishops to guard the people confided
to their care, and warned them against false teachers, who would
seek to mislead them, and then he bade them farewell. We read
that there was weeping among them all, for they feared from his
words that they should see the face of their teacher and father
no more; and as the vessel sailed from Miletus they returned to
Ephesus with heavy hearts.

{96}

At Tyre the ship had to unload, and St. Paul with his companions
availed themselves of this opportunity of going on shore to find
out the Christians who dwelt in that part. Seven days they
remained amongst the disciples they found there; and one who had
the power of understanding some of the things which were to
happen, warned the Apostle of the great danger which threatened
him at Jerusalem.

But St. Paul knew that his way was ordered by God Who could
shield him from every danger if such was His Divine Will,
therefore he would not be persuaded to alter his course.

The Christians of Tyre went with him to the shore and knelt down
while he blessed them, and so they parted, and the ship sailed on
to Ptolemais.

{97}

There the Apostles left the vessel and pursued their way by land,
staying at Cæsarea in the house of Philip the Evangelist, whose
four daughters had the gift of prophecy. During St. Paul's visit,
there came down from Judea a prophet, named Agabus, who took the
girdle of the Apostle, and binding his own hands and feet with
it, said, "Thus saith the Holy Ghost. The man whose girdle this
is, the Jews shall bind in this manner in Jerusalem, and shall
deliver into the hands of the Gentiles."

St. Luke and Timothy then entreated their companion not to go to
Jerusalem, but he would not listen to them.

"What do you mean, weeping and afflicting my heart?" he said,
"For I am ready not only to be bound, but to die also in
Jerusalem for the Name of the Lord Jesus."

{98}

When the Apostle uttered these words, the others besought him no
longer, but said, "The Will of the Lord be done," and thus--the
one with heart filled with courage and even with desire to die
for Christ, the others with sorrow mingled with their confidence
in God--they went on to Jerusalem.

Arriving in that city, St. Paul was received with the greatest
joy by all the Christians, and next day the Apostle James, the
Bishop of Jerusalem, convened a meeting of all who composed the
Church.

To them St. Paul gave a report of his work during his four years'
absence. When he had concluded his address, he was told that
great numbers of the Jews in that city believed the Gospel, yet
were very strict in their observance of Mosaic law, and that they
were hostile because they believed St. Paul taught the Jews of
other places to neglect the customs of their people.

{99}

St. James advised that, to prove this belief unfounded, the
Apostle should go to the temple upon the next day, which was the
feast of Pentecost, and take part in a certain ceremony for four
of the faithful.

These four men had taken a vow. The Jews frequently did this for
some special purpose, either that they might be delivered from
some danger, or to show their gratitude for some special
blessing. Vows were made for a certain time, during which the
person considered himself specially consecrated to Almighty God,
and he had to observe strict rules, such as to abstain from
drinking wine, or from shaving his head.
{100}
When the time had come to an end, it was the duty of the person
who had made the vow to appear in the temple, taking his
offerings. Offerings on such an occasion were costly, and it was
a customary thing for some richer and pious Jew to pay this
amount for the man whose vow was at an end.

It was for this purpose that St. James proposed St. Paul
accompanying to the temple the four men who now accomplished the
vow of the Nazarite, so that the Jews might observe his respect
for their ancient law.

Scarcely had the Apostle shown himself than some Jews, who had
come up from Asia for the festival, saw him, and pointed him out
to their fanatical companions as one who despised the law and
profaned the temple. A terrible uproar followed, and seizing the
Apostle, they cried, "Men of Israel, help: this is the man that
teacheth all men everywhere against the people, and the law, and
this place, and moreover hath brought in Gentiles into the
temple, violating this holy place."

{101}

St. Paul was thus dragged from the temple to the outer court, and
the gates were closed, while the angry people began beating their
prisoner, and would certainly have killed him had not word been
taken to the Roman tribune Lysias, who sent soldiers and
centurions down to the scene of contest.

Lysias readily believed that the Apostle had committed some
serious offence, nevertheless, however guilty, it was not lawful
for the mob to punish him, so the soldiers were ordered to bring
him in chains to receive judgment.
{102}
When the captain enquired what was the charge against the
prisoner, there was such a confusion that he could not discover
the truth, and therefore bade the soldiers lead St. Paul to the
castle, the angry crowd following, with cries of "Away with him.
Away with him."

When the Apostle was brought into the castle, he turned to
Lysias, and asked if he might speak with him, who replied, "Canst
thou speak Greek?" Upon hearing that St. Paul was a Jew of
Tarsus, he acceded to his request that he might address the
people.

"Men, brethren, and fathers," began St. Paul, using the Hebrew
language, which was spoken in Jerusalem, and in a moment the
tumult was hushed and every ear strained to listen.

{103}

The Apostle gave them a sketch of his early history, telling them
how he once hated and persecuted the Christians, and then of his
wondrous journey to Damascus--of his blindness, and its cure.

He passed on to his first visit to Jerusalem, spoke of his vision
in the temple, when the Lord Jesus appeared to him, and bade him
depart and preach to the Gentiles.

The crowd had heard him thus far with silent attention, but now
their rage burst forth afresh. Were they, the sons of Abraham, to
be left for the despised Gentiles? They would not suffer such
words to be spoken, and once more they cry, "Away with him." Away
with such an one from the earth, for it is not fit that he should
live.

They began casting off their heavy outer garments purposing to
stone him, but Lysias ordered his soldiers to bring the prisoner
within the castle.

{104}

He had not understood St. Paul's address, being delivered in
Hebrew, but he saw how greatly the people were infuriated, and
therefore judged that some terrible crime must have been
committed.

He accordingly told one of the centurions to scourge the
prisoner, so that he might confess what he had done, and St. Paul
was bound to a low pillar that he might receive this humiliating
punishment. But he spoke to the centurion and said, "Is it lawful
for you to scourge a man who is a Roman and uncondemned?"

The centurion knew that such a thing was unlawful, so he went to
Lysias to tell him that their prisoner was a Roman.

{105}

When Lysias found from St. Paul that he was a free-born citizen
of Rome, he gave orders for him to be unbound, and convened a
meeting of the Jewish council for the next day, before which the
Apostle should answer the charges made against him.

Early in the morning this council assembled, just as once it had
assembled to judge St. Stephen when Saul, the well-known
Pharisee, was one of its members. Now he was a prisoner--Paul,
the servant of Jesus Christ, standing before many who knew him as
the persecutor of Christians.

"Men and brethren," he said, "I have conversed with all good
conscience before God until this present day."

{106}

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.

{107}

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."

{108}

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."

{109}

                   Chapter VI.

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.

{110}

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.

{111}

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.

{112}

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.

{113}

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.

{114}

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.

{115}

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.

{116}

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.

{117}

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."

{118}

"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.

{119}

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.

{120}

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.
{121}
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.

{122}

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.

{123}

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.

{124}

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.

{125}

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.

{126}

                   Chapter VII.

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.

{127}

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.

{128}

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.

{129}

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."
{130}
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.

{131}

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.

{132}

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."

{133}

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.

{134}

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.

{135}

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.

{136}

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.
{137}
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.

{138}

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.

{139}

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."

{140}

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.

{141}

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.

{142}

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.

{143}

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."


                   The End.



             R. Washbourne, Printer,
             Paternoster Row, London

  [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 sterling
    The 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.)]

{1c}



           R. Washbourne's Catalogue.

           18 _Paternoster Row, London._

      _Post Office Orders to be made payable
         at the General Post Office._



    _Though this Catalogue does not contain many of the books
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  The Feasts of Camelot, with the Tales that were told there.
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  A Hundred Years Ago; or, a Narrative of Events leading to the
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{2c}

  Bertha; or, the Consequences of a Fault. 2s.


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  Catholic Calendar for 1877, with Two Views of S. Etheldreda's
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  Legends of the Saints. By M. F. S., author of "Stories of the
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{3c}

  Vespers and Benedictine Service. By Leopold de Prins.


  A Devout Exposition of the Holy Mass; with an ample declaration
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  Edited by Austin Joseph Rowley, Priest 12 mo., 4s.


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  Little Office of the Immaculate Conception. Translation
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  The Serving Boy's Manual and Book of Public Devotions,
  containing all those prayers and devotions for Sundays and
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{4c}

  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 the _Garden of the Soul_, now for many
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  During many years various Devotions have been introduced, and,
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{5c}

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  The Epistles and Gospels in cloth, 6d; roan, 1s. 6d.

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{6c}

        The Sacred Heart and St. Joseph.

  Elevations to the Heart of Jesus. By Rev. Father Doyotte, S. J.
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  Paradise of God; or Virtues of the Sacred Heart. 4s.


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{7c}

                   Religious Reading.

  "Vitis Mystica or, the True Vine. A Treatise on the Passion of
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    "It is a pity that such a beautiful treatise should for so
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  Lenten Thoughts. Drawn from the Gospel for each day in Lent. By
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  The Happiness of Heaven. By a Father of the Society of Jesus.
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  God our Father. By the same Author. Fcap. 8vo. 4s.


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    "A spiritual treatise of great beauty and value."--_Church
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{8c}

  Easy Way to God. By Cardinal Bona.
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  The Selva, or a Collection of Matter for Sermons.
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    _Philothea_."--_Universe_.


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  A General History of the Catholic Church: from the commencement
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  Ebba; or, the Supernatural Power of the Blessed Sacrament.
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{9c}

  Heaven Opened by the Practice of Frequent Confession and
  Communion. By the Abbé Favre.
  Translated from the French, carefully revised by
  a Father of the Society of Jesus. Third Edition.
  Fcap. 8vo. 3s. 6d.; red edges, 4s. Cheap edit. 2s.

    "This beautiful little book of devotion. We may recommend it
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    heroism."--_Universe_.

    "A beautiful picture of the wonders effected by ubiquitous
    charity, and still more by fervent prayer."--_Tablet_.


  Glory of St. Vincent de Paul. By Cardinal Manning, 1s.


  Life of S. Edmund of Canterbury. From the French of the Rev.
  Father Massé, S. J. 1s. and 1s. 6d.


  Life of St. Francis of Assisi. From the Italian of St.
  Bonaventure. By Miss Lockhart. 3s. 6d.; 4s. gilt.


  Life of Fr. de Ravignan. Crown 8vo. 9s.


  The Pilgrimage to Paray le Monial. 6d.


  Patron Saints. By Eliza Allen Starr. Cr. 8vo. 10s.


  His Eminence Cardinal Wiseman; with full account of his
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  Count de Montalembert. By George White. 6d.


  Life of Mgr. Weedall. By Dr. Husenbeth. 1s.


  Life of Pope Pius IX. 6d. Cheap edition, 1d.


  Challoner's Memoirs of Missionary Priests. 8vo. 6s.


         By Sister Mary Frances Clare.

  O'Connell: his Life and Times. 2 vols., 18s.

  The Liberator: his Speeches and Letters. 2 vols., 18s.

  Life of Father Matthew. 2s. 6d.

  Life of Mary O'Hagan, Abbess, Poor Clares. 6s.

  Life of St. Aloysius. 6d.;

  St. Joseph, 6d., cloth, 1s.;

  St. Patrick, 6d., cloth, 1s.; 8vo., 6s.; gilt, 10s.

  Life of St. Patrick. Illustrated by Doyle. 4to. 20s.

{21c}

                    Our Lady.

  Regina Sæculorum, or, Mary venerated in all Ages. Devotions to
  the Blessed Virgin from ancient sources. Fcap. 8vo. 3s.


  Readings for the Feasts of Our Lady, and especially for the
  Month of May. By the Rev. A. P. Bethell. 18mo. 1s. 6d.; cheap
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  The History of the Blessed Virgin. By the Abbé Orsini.
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  The Path of Mary. By one of her loving children, 1s.


  Manual of Devotions in Honour of Our Lady of Sorrows. Compiled
  by the Clergy at St. Patrick's Soho. 18mo. 1s.; cloth, red
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  Our Blessed Lady of Lourdes: a Faithful Narrative of the
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  Devotion to Our Lady in North America. By the Rev. Xavier
  Donald Macleod. 8vo. 7s. 6d.

    "The work of an author than whom few more gifted writers have
    ever appeared among us. It is not merely a religious work,
    but it has all the charms of an entertaining book of travels.
    We can hardly find words to express our high admiration of
    it."--_Weekly Register_.


    Letters to my God-Child. On the Veneration of the Blessed
    Virgin. By Mrs. Stuart Laidlaw. 4d.


    Life of the Ever-Blessed Virgin. Proposed as a Model to
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    The Blessed Virgin's Root traced in the Tribe of Ephraim. By
    the Rev. Dr. Laing. 8vo. 10s. 6d.


    Litany of the Seven Dolours, 1d. each, or 6s. per 100.


    Month of Mary for all the Faithful. By Rev. P. Comerford. 1s.


    Month of Mary for Interior Souls. By M. A. Macdaniel. 18mo.
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    Month of Mary, principally for the use of religious
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{22c}

    A Devout Exercise in Honour of the Blessed Virgin Mary. From
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    English, with Indulgences applicable to the Holy Souls. 32mo.
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    The Definition of the Immaculate Conception. 6d.


    The Little Office of the Immaculate Conception. In Latin and
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    The Little Office of the Immaculate Conception. In Latin and
    English. Translation approved of by the Bishop of Clifton.
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    Life of Our Lady in Verse. Edited by C. E. Tame. 2s.


    Our Lady's Lament, and the Lamentation of St. Mary Magdalene.
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    Archconfraternity of Our Lady of Angels, 1s. per 100.


    Litany of Our Lady of Angels, 1s. per 100.


    Concise Portrait of the Blessed Virgin, 1s. per 100.


    Origin of the Blue Scapular, 1d.


    Miraculous Prayer--August Queen of Angels, 1s. 100.


                   Prayer-Books.

  Washbourne's Edition of the "Garden of the Soul," in
  medium-sized type (small type as a rule being avoided). _For
  prices see page_ 5.


  The Little Garden. 6d., and upwards. _See page_ 5.


  Garden of the Soul. _Very large type_, 1s.; with E. & G.,
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  superior edition, without E. & G., 3s. 6d.; morocco, turn over
  edges, 7s. 6d. Epistles and Gospels, in a separate volume, 2 s.


  Key of Heaven. _Very large type_, 1s.
  Leather 2s.6d. gilt, 3s.


  Catholic Piety; or, Key of Heaven. 32mo. 6d.; French morocco,
  1s.; Velvet, 2s. 6d.; with E. & G., roan, 1s.; French morocco,
  1s. 6d.; with rims, 2s.; French morocco, extra gilt, 2s.;
  Persian, 2s. 6d.; imitation ivory, with rims, 3s.; morocco, 3s.
  6d.; velvet, with rims, 3s. 6d.


  Manual of Catholic Piety. Edition with green border.
  French morocco, 2s. 6d.; morocco, 4s.

{23c}

  Holy Childhood. A book of simple Prayers and Instructions for
  very little children. 32mo., 1s.; gilt, 1s. 6d.


  Catholic Piety, or Key of Heaven, with Epistles and Gospels.
  Large 32mo., roan, 1s. 6d. and 2s.; French morocco, with rims,
  2s. 6d.; extra gilt, 3s.; with rims, 3s. 6d.; velvet, 3s. 6d.
  and 10s.


  The Lily of St. Joseph; a little Manual of Prayers and Hymns
  for Mass. Price 2d.; cloth, 3d.; or with gilt lettering, 4d.;
  more strongly bound, 6d.; or with gilt edges, 8d.; roan, 1s.;
  French morocco, 1s. 6d.; calf, or morocco, 2s.; gilt, 2s. 6d.

    "A prayer-book for children, which is not a childish book, a
    handy book for boys and girls, and for men and women too, if
    they wish for a short, easy-to-read, and devotional
    prayer-book."--_Catholic Opinion_.

    "It will be found very useful for children and for
    travellers."--_Weekly Register_.

    "A neat little compilation, which will be specially useful to
    our Catholic School-children. The hymns it contains are some
    of Fr. Faber's best."--_Universe_.


  Devotions for Public and Private Use at the Way of the Cross.
  By Sister M. F. Clare. Illustrated, 1s.; red edges, 1s. 6d.


  S. Patrick's Manual. By Sister M. F. Clare. 3s. 6d.


  Path to Paradise. 3d. With 50 Illustrations, cloth, 4d.;
  superior paper, 6d.; with rims and clasp, 1s.


  Manual of Catholic Devotion. 6d.; with Epistles and Gospels,
  1s.; roan, with tuck, 1s. 6d.; calf or morocco, 2s, 6d.;
  imitation ivory, 2s. 6d.


  S. Angela's Manual; a book of devout Prayers and Exercises for
  Female Youth. 16mo., cloth, red edges, 2s.; Persian, 3s. 6d.;
  calf, 4s. 6d.


  Crown of Jesus. Persian calf, 6s.; calf or morocco, 7s. 6d. and
  8s. 6d., with rims, 10s. 6d.; with turn-over edges, 10s. 6d.;
  morocco, extra gilt, 10s. 6d., with rims, 12s. 6d.; ivory, with
  rims, 21s., 25s., 27s. 6d. and 30s.


  The Little Prayer-Book for Ordinary Catholic Devotions. Cloth,
  3d.


  Catholic Hours: a Manual of Prayer, including Mass and Vespers.
  By J. R. Digby Beste, Esq. 32mo. cloth, 2s; red edges, 2s. 6d.;
  roan, 3s.; morocco, 6s.


  Ursuline Manual. Persian calf, 7s. 6d.; morocco, 10s.

{24c}

  Missal (complete). Persian, 8s. 6d. calf or morocco, 10s. 6d.,
  with rims, 13s. 6d.; calf or morocco, extra gilt, 12s. 6d.,
  with rims, 15s. 6d.; morocco, with turn-over edges, 13s. 6d.;
  morocco antique, 15s.; morocco, with two patent clasps, 20s.;
  russia antique, 20s.; velvet, with rims, 20s.; ivory, with
  rims, 31s. 6d.; morocco, with gilt mounts, with engravings, and
  in morocco case, £5.


  Missal and Vesper Book. In one volume, morocco, 6s.; with
  clasp, 8s.


  A Prayer to be said for three days before Holy Communion, and
  another for three days after, 1d., or 6s. 100.


  A New Year's Gift to our Heavenly Father. 4d;


  Occasional Prayers for Festivals. By Rev. T. Barge. 32mo. 4d.
  and 6d.; gilt, 1s.


  Illustrated Manual of Prayers. 32mo. 3d.; cloth, 4d.


  The Mass: and a devout method of assisting at it. From the
  French of M. Tronson. 4d.


  Devotions for Mass. Very large type, 2d.


  Memorare Mass. By the Poor Clares of Kenmare, 2d.


  Fourteen Stations of the Holy Way of the Cross. By St. Liguori.
  Large type edition, 1d.


  Indulgences attached to Medals, Crosses, Statues, &c, by the
  Blessing of His Holiness and of those privileged to give his
  Blessing. 1s. 2d. per 100, post free.


  A Union of our life with the Passion of our Lord by a daily
  offering, 1s. 2d. per 100, post free.


  Prayer for one's Confessor, 1s. 2d. per 100, post free.


  Prayer to S. Philip Neri. 1d. each, or 6d. a dozen.


  Litany of Resignation, is. 2d. per 100, post free.


  A Christmas Offering, 1s. a 100, or 7s. 6d. a 1000.


  Intentions for Indulgences. 7& per 100, post free.


  Catholic Psalmist: or, Manual of Sacred Music, with the
  Gregorian Chants for High Mass, Holy Week, &c. Compiled by C.
  B. Lyons, 4s.


  The Complete Hymn Book, 136 Hymns. Price 1d.


  Douai Bible. 2s. 6d.; Persian calf, 5s.; calf or morocco, 7s.;
  gilt, 8s. 6d.

{25c}

  New Testament, Notes and References, Large 4to., 7s. 6d.; small
  8vo., 2s. 6d.


  Church Hymns. By J. R. Digby Beste, Esq. 6d. Catholic Choir
  Manual: Vespers, Hymns and Litanies, &c.
  Compiled by C. B. Lyons, 1s.


  Burial of the Dead (Adults and Infants) in Latin and English.
  Royal 32mo. cloth, 6d.; roan, 1s. 6d.

    "Being in a portable form, will be found useful by those who
    are called upon to assist at that solemn
    rite."--_Tablet_.


  Prayers for the Dying, 1s. 2d. per 100, post free.


  Indulgenced Prayer before a Crucifix, 1d. ea., or 6s. 100.


  Indulgenced Prayers for Souls in Purgatory. 1s. per 100,


  Indulgenced Prayers for the Rosary for the Holy Souls, 1d.
  each, 6d. a dozen, 3s. per 100.


  The Rosary for the Souls in Purgatory, _with Indulgenced
  Prayer._ 6d., 8d. and 9d. each. Medals separately, 1d. each,
  9s. gross.


                    Rome, &c.

  The History of the Italian Revolution. The Revolution of the
  Barricades. (1796-1849.) By the Chevalier O'Clery, M.P.,
  K.S.G. 8vo. 7s. 6d.


  Two Years in the Pontifical Zouaves. By Joseph Powell, Z.P.
  With 4 Engravings. 8vo. 3s. 6d.

    "It affords us much pleasure, and deserves the notice of the
    Catholic public."--_Tablet_.

    "Familiar names meet the eye on every page, and as few
    Catholic circles in either country have not had a friend or
    relative at one time or another serving in the Pontifical
    Zouaves, the history of the formation of the corps, of the
    gallant youths, their sufferings, and their troubles, will be
    valued as something more than a contribution to modern Roman
    history."--_Freeman's Journal_.


  The Victories of Rome. By Rev. Fr. Beste. 1s.


  Rome and her Captors. Letters collected and edited by Count
  Henri d'Ideville, and translated by F. R. Wegg-Prosser. Cr. 8vo.
  4s.


  The Pope of Rome and the Popes of the Oriental Orthodox Church.
  By the Rev. Cæsarius Tondini, Barnabite. Second edition. 3s. 6d.


  Defence of the Roman Church against Fr. Gratry. By Dom
  Gueranger. 1s. 6d.


  Personal Recollections of Rome. By W. J. Jacob, Esq., late of
  the Pontifical Zouaves. 8vo. 1s. 6d.

{26c}

  The Roman Question. By F. C. Husenbeth, D.D. 6d.


  Supremacy of the Roman See. By C. E. Tame. 6d.


  Rome: Present, Past, and Future. By Rev. Dr. M'Corry. 6d.


  The Rule of the Pope-King. By Rev. Fr. Martin. 6d.


  The Years of Peter. By an Ex-Papal Zouave, 1d.


  The Catechism of the Council. By a D.C.L, 2d.


  Civilization and the See of Rome. By Lord Robert Montagu, M.P.
  6d.


  Rome, semper eadem. By D. P. M. O'Mahony. 1s. 6d.


  A Few Remarks on a pamphlet entitled the "Divine Decrees." 6d.


              Tales, or Books for the Library.

  Bessy; or the Fatal Consequence of Telling Lies. By the writer
  of "The Rat Pond, or the Effects of Disobedience." 1s.;
  stronger bound, 1s. 6d.; gilt, 2s.


  Stories for my Children.--The Angels and the Sacraments. Square
  16mo. 1s.


  Canon Schmid's Tales, selected from his works. New translation,
  with Original Illustrations, 3s. 6d. Separately:
    Canary Bird, 6d.;
    Dove, 6d.;
    Inundation, 6d.
    Rose Tree, 6d.;
    Water Jug, 6d.;
    Wooden Cross, 6d.


  Tom's Crucifix, and other Tales. By M. F. S. 3s.

    "Eight simple stories for the use of teachers of Christian
    doctrine."--_Universe_.

    "This is a volume of short, plain, and simple stories,
    written with the view of illustrating the Catholic religion
    practically by putting Catholic practices in an interesting
    light before the mental eyes of children. The whole of the
    tales in the volume before us are exceedingly well
    written."--_Register_.


  Catherine Hamilton. By the author of "Tom's Crucifix," &c.
  Fcap. 8vo. 2s. 6d.; gilt, 3s.


  Catherine grown Older. Fcap. 8vo. 2s. 6d.; gilt 3s.


  Simple Tales. Square 16mo. cloth antique, 2s. 6d.

    "Contains five pretty stories of a true Catholic tone,
    interspersed with some short pieces of poetry. ... Are very
    affecting, and told in such a way as to engage the attention
    of any child."--_Register_.

    "This is a little book which we can recommend with great
    confidence. The tales are simple, beautiful, and
    pathetic."--_Catholic Opinion_.

    "It belongs to a class of books of which the want is
    generally much felt by Catholic parents."--_Dublin Review_.

    "Beautifully written. 'Little Terence' is a gem of a
    Tale."--_Tablet_.

{27c}

  Terry O'Flinn's Examination of Conscience. By the Very Rev. Dr.
  Tandy. Fcap. 8vo. 1s. 6d.; extra gilt, 2s.; cheap edition, 1s.

    "The writer possesses considerable literary
    power."--_Register_.


  The Adventures of a Protestant in Search of a Religion: being
  the Story of a late Student of Divinity at Bunyan Baptist
  College; a Nonconformist Minister, who seceded to the Catholic
  Church. By Iota. 5s.; cheap edition, 3s.

    "Will well repay its perusal."--_Universe_.

    "This precious volume."--_Baptist_.

    "No one will deny 'Iota' the merit of entire
    originality."--_Civilian_.

    "A valuable addition to every Catholic library."--
    _Tablet_.

    "There is much cleverness in it."--_Nonconformist_.

    "Malicious and wicked."--_English Independent_.


  The People's Martyr, a Legend of Canterbury. 4s.


  Rupert Aubray. By the Rev. T. J. Potter. 3s.


  Percy Grange. By the Rev. T. J. Potter. 3s.


  Farleyes of Farleye. By the Rev. T. J. Potter. 2s. 6d.


  Sir Humphrey's Trial. By the Rev. T. J. Potter. 2s. 6d.


  Fairy Tales for Little Children. By Madeleine Howley Meehan.
  Fcap. 1s.; cloth extra, 1s. 6d.; gilt, 2s.

    "Full of imagination and dreams, and at the same time with
    excellent point and practical aim, within the reach of the
    intelligence of infants."--_Universe_.

    "Pleasing, simple stories, combining instruction with
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  Rosalie; or, the Memoirs of a French Child. Written by herself.
  Fcap. 8vo., 1s. and 1s. 6d.; extra gilt, 2s.

    "It is prettily told, and in a natural manner. The account of
    Rosalie's illness and First Communion is very well related.
    We can recommend the book for the reading of
    children."--_Tablet_.

    "The tenth chapter is beautiful."--_Universe_.


  The Story of Marie and other Tales. Fcap. 8vo., 2s.; gilt, 3s.;
  or separately:
    The Story of Marie, 2d.;
    Nelly Blane, and A Contrast, 2d.;
    A Conversion and a Death-Bed, 2d.;
    Herbert Montagu, 2d.;
    Jane Murphy, The Dying Gipsy, and The Nameless Grave, 2d.;
    The Beggars, and True and False Riches, 2d.;
    Pat and his Friend, 2d.

    "A very nice little collection of stories, thoroughly
    Catholic in their teaching."--_Tablet_.

    "A series of short pretty stories, told with much
    simplicity."--_Universe_.

    "A number of short pretty stories, replete with religious
    teaching, told in simple language."--_Weekly Register_.

   Sir Ælfric and other Tales. By the Rev. G. Bampfield. 18mo.
   6d.; cloth, 1s.; gilt, 1s. 6d.

{28c}

  The Last of the Catholic O'Malleys. A Tale. By M. Taunton.
  18mo. cloth, 1s. 6d.; extra, 2s.

    "A sad and stirring tale, simply written, and sure to secure
    for itself readers."--_Tablet_.

    "Deeply interesting. It is well adapted for parochial and
    school libraries."--_Weekly Register_.

    "A very pleasing tale."--_The Month_.


  Eagle and Dove. From the French of Mademoiselle Zénaïde
  Fleuriot. By Emily Bowles. Cr. 8vo., 5s.

    "We recommend our readers to peruse this well-written
    story."--_Register_.

    "One of the very best stories we have ever dipped into."
    --_Church Times_.

    "Admirable in tone and purpose."--_Church Herald_.

    "A real gain. It possesses merits far above the pretty
    fictions got up by English writers."--_Dublin Review_.

    "There is an air of truth and sobriety about this little
    volume, nor is there any attempt at sensation."--_Tablet_.


  Cistercian Legends of the 13th Century. Translated from the
  Latin by the Rev. Henry Collins. 3s.


  Cloister Legends: or, Convents and Monasteries in the Olden
  Time. _Second Edition_. Cr. 8vo. 4s.


  Chats about the Rosary; or, Aunt Margaret's Little Neighbours.
  Fcap. 8vo. 3s.

    "There is scarcely any devotion so calculated as the Rosary
    to keep up a taste for piety in little children, and we must
    be grateful for any help in applying its lessons to the daily
    life of those who already love it in their unconscious
    tribute to its value and beauty."--_Month_.

    "We do not know of a better book for reading aloud to
    children, it will teach them to understand and to love the
    Rosary."--_Tablet_.

    "Illustrative of each of the mysteries, and connecting each
    with the practice of some particular virtue."--_Catholic
    Opinion_.


  Margarethe Verflassen. Translated from the German by Mrs. Smith
  Sligo. Fcap. 8vo. 3s.; gilt, 3s. 6d.

    "A portrait of a very holy and noble soul, whose life was
    passed in constant practical acts of the love of
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    "It is the picture of a true woman's life, well fitted up
    with the practice of ascetic devotion and loving unwearied
    activity about all the works of mercy."--_Tablet_.


  Keighley Hall and other Tales. By Elizabeth King.
  18mo. 6d.; cloth, 1s.; 1s. 6d.; gilt, 2s.


  Ned Rusheen. By the Poor Clares. Crown 8vo. 6s.


  The Prussian Spy. A Novel. By V. Valmont. 4s.


  Sir Thomas Maxwell and his Ward. By Miss Bridges.
  Fcap. 8vo. 2s.


  Adolphus; or, the Good Son. 18mo. gilt, 6d.


  Nicholas; or, the Reward of a Good Action. 6d.


  The Lost Children of Mount St. Bernard. Gilt, 6d.

{29c}

  The Baker's Boy; or, the Results of Industry. 6d.


  A Broken Chain. 18mo. gilt, 6d.


  The Truce of God: a Tale of the Eleventh Century.
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  Tales and Sketches. By Charles Fleet. 8vo. cloth, 2s. and 2s.
  6d.; cloth, gilt, 3s. 6d.


  The Artist of Collingwood. By Baron Na Carriag. 3s. 6d.; cheap
  edition, 2s.


  The Convent Prize Book. By the author of "Geraldine."
  Fcap. 8vo. 2s. 6d.; gilt, 3s. 6d.


  Munster Firesides; or, the Barrys of Beigh. By E.
  Hall. 3s.6d.


  The Village Lily. Fcap. 8vo. 1s.; gilt, 1s. 6d.


  Forty Years of American Life. By Dr. Nichols. 5s.


  The Journey of Sophia and Eulalie to the Palace of True
  Happiness. Translated by the Rev. Father Bradbury, Mount St.
  Bernard's. Fcap. 8vo. 3s. 6d.; cheap edition, 2s. 6d.


           By Hendrick Conscience.

  The Fisherman's Daughter. 4s.
  The Amulet.  4s.
  Count Hugo of Graenhove. 4s.
  The Village Innkeeper. 4s.
  Happiness of being Rich.  4s.
  Ludovic and Gertrude.  4s.
  The Young Doctor.  4s.

            By A. M. Stewart.

  Margaret Roper.  6s., gilt, 7s.
  Florence O'Neill.  5s. and 6s.
  Limerick Veteran.  5s. and 6s.
  Life in the Cloister.  3s. 6d.
  Alone in the World.  4s. 6d.


  Festival Tales. By J. F. Waller. 5s.


  My Dream; and Verses Miscellaneous. By Wallace Herbert. With a
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  Poems. By H. N. Oxenham. _Third Edition_. 3s. 6d.


  The Continental Fish Cook; or, a Few Hints on Maigre Dinners.
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  Certain Difficulties felt by Anglicans. Letters to Dr. Pusey
  and the Duke of Norfolk. By V. Rev. Dr. Newman. 5s. 6d.

{30c}

          Educational and Miscellaneous.

  Horace. Literally translated by Smart. 2 s.


  Virgil. Literally translated by Davidson. 2s. 6d.


  History of Modern Europe. With Preface by Bishop Weathers,
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  Burton's Ecclesiastical History, 1s.


  Biographical Readings. By A. M. Stewart. 4s. 6d.


  General Questions in History, Chronology, Geography, the Arts,
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  University Education; or, Monastic Studies. By a Monk of St.
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  Elements of Philosophy, comprising Logic, and General
  Principles of Metaphysics. By Rev. W. H. Hill, S.J. Second
  edition, 8vo. 6s.


  Catechism of the History of England. Cloth, 1s.


  History of Ireland. By T. Young. 18mo. cloth, 2s. 6d.


  History of Ireland. By Miss Cusack. Illustrated, 11s.


  The Patriots' History of Ireland.
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  Ireland Ninety Years Ago. 12mo., 1s.


  A Chronological Sketch of the Kings of England and France. With
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  France, 1s. 6d.

    "Admirably adapted for teaching young children the elements
    of English and French history."--_Tablet_.

    "A very useful little publication."--_Weekly Register_.

    "An admirably arranged little work for the use of
    children."--_Universe_.


  Extracts from the Fathers and other Writers of the Church.
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  Brickley's Standard Table Book, ½d.


  Washbourne's Multiplication Table on a sheet, 3s. per 100.
  Specimen sent for 1d. stamp.


  Easy Lessons: or, Self-Instruction in Irish. By Rev. Ulick J.
  Bourke. 12mo., 3s. 6d.


  The Catholic Alphabet of Scripture Subjects. Price, on a sheet,
  plain, 1s.; coloured, 2s.; mounted on linen, to fold in a case,
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  Book of Family Crests and Mottos. Upwards of four thousand
  engravings. 2 vols., cr. 8vo., 24s.

{31c}

  Culpepper.
  Brook's Family Herbal. Coloured Engravings. 5s.
  6d.; plain, 3s. 6d.


  Bell's Modern Reader and Speaker. Cloth, 3s. 6d.


  Cogery's Third French Course, with Vocabulary. 2s.


                   Music (_Net_).

              By Herr Wilhelm Schulthes.

  Veni Domine. Motett for Four Voices. 2s.; vocal, 6d.


  Cor Jesu, Salus in Te Sperantium. 2s.; with harp accompaniment,
  2s. 6d.; abridged edition, 3d.


  Mass of the Holy Child Jesus, and Ave Maria for unison and
  congregational singing, with organ accompaniment. 3s. Vocal
  Part, 4d.; cloth, 6d.

    The Ave Maria of this Mass can be had for Four Voices, with
    the Ingressus Angelus. 1s. 3d.


  Recordare. Oratio Jeremiæ Prophetæ. 1s.


  Ne projicias me a facie Tua. Motett for Four Voices.
  (T.B.) 1s. 3d.


  Benediction Service, with 36 Litanies. 6s.


  Oratory Hymns. 2 vols., 8s.


  Regina Cœli. Motett for Four Voices. 3s.; vocal, 1s.


  Twelve Latin Hymns, for Vespers, &c. 2s.

           -------------------------

  Catholic Hymnal. English Words. For Children, Church, Convent,
  Confraternity and Catholic Family Use. For one, two, or four
  voices, with accompaniment. By Leopold de Prins. 4to., 2s.,
  bound, 3s.

    "Simple and effective. Once the Hymnal becomes known, it is
    sure to become popular."--_Freeman's Journal_.


  Six Litany Chants. By F. Leslie. 6d.


  Litanies. By Rev. J. McCarthy, 1s. 3d.


  The Elements of Gregorian or Plain Chant and Modern Music.
  2s. 6d.


  Portfolio. With a patent metallic back. 3s.

              --------------------

A separate Catalogue of FOREIGN Books, Educational Books, Books
for the Library or for Prizes; School and General Stationery,
Second-hand Books, and Crucifixes and other Religious Articles.

{32c}

                Index To Authors.

Arnold, Miss M. J. -- 19

A'Kempis, Thomas -- 10

Allies, T. W., Esq. -- 12

Amherst, Bishop -- 7

Bagshawe, Rev. J. B. -- 15, 16

Bampfield, Rev. G. -- 27

Barge, Rev. T. -- 24

Beste, J. R. D., Esq. -- 12, 23, 25

Beste, Rev. K. D. -- 25

Bethell, Rev. A. P. -- 21

Blosius -- 8

Bona, Cardinal -- 8

Boudon, Mgr. -- 8

Bowles, Emily -- 28

Bradbury, Rev. Fr. -- 29

Browne, E. G. K. -- 15

Brownlow, Rev. W. R. B. -- 7, 14

Burder, Rt. Rev. Abbot -- 7, 8

Burke, S. H., M.A. -- 13

Butler, Alban -- 9, 18

Challoner, Bishop -- 17, 20

Collins, Rev. Fr. -- 9, 10

Compton, Herbert -- 3

Dechamps, Mgr. -- 12

Deham, Rev. A. -- 6

Dixon, Rev. Fr. -- 1, 18

Doyle, Canon -- 2

Doyotte, Rev. Père -- 6

Dupanloup, Mgr. -- 9, 17

Francis of Sales, St. -- 12, 13

Frassinetti -- 16

Gibson, Rev. H. -- 15

Grace Ramsay -- 20

Gracian, Fr. Baltasar -- 3

Grant, Bishop -- 6

Gueranger -- 25

Hedley, Bishop -- 14

Henry, Lucien -- 8

Herbert, Lady -- 8, 9, 19

Hervey, Mrs. T. K. -- 1

Hill, Rev. Fr. -- 30

Hope, Mrs -- 10

Humphrey, Rev. Fr., S.J. -- 1

Husenbeth, Dr. -- 2, 18, 20, 21, 22

Kenny, Dr. -- 17

King, Miss -- 28

Laing, Rev. Dr. -- 14, 17, 21

Lane, H. Murray, Esq. -- 30

M'Corry, Rev. Dr. -- 17, 26

Macdaniel, Miss -- 6, 21

Macleod, Rev. X. D. -- 21

Manning, Most Rev. Dr. -- 15, 20

Marshall, T. W. M., Esq. -- 11

Meehan, Madeleine Howley -- 27

Mermillod, Mgr. -- 9

Milner, Bishop -- 6

M. F. S. (Mary F. Seymour) -- 2, 19, 26

Nary, Rev. J. -- 15

Newman, Dr. -- 2

O'Clery, Chevalier -- 25

O'Mahony, D. P. M. -- 26

Oratorian Lives of the Saints -- 18

Oxenham, H. N. -- 13, 29

Ozanam, Professor -- 12

Philpin, Rev. Fr. -- 7

Platus, Fr. Jerome -- 17

Poirier, Bishop -- 16

Poor Clares -- 14, 20, 23

Powell, J., Esq. -- 25

Prins, Leopold de -- 31

Pye, H.J., Esq. -- 17

Ravignan, Père -- 9

Redmond, Rev. Dr. -- 14

Richardson, Rev. Fr, -- 17

Rowley, Fr. A. J. -- 2

Schulthes, Herr -- 31

Shakespeare, -- 29

Sligo, A. V. Smith, Esq. -- 19

Sligo, Mrs. Smith -- 28

Stewart, A. M. -- 23, 29, 30

Tame, C. E., Esq. -- 22, 26

Tandy, Very Rev. Dr. -- 27

Taunton, Mrs. -- 28

Tondini, Rev. C. -- 9, 25

Wegg-Prosser, F. R. .-- 25

Williams, Canon -- 17



                    Contents.


New Books -- 1

The Sacred Heart & St. Joseph -- 6

Religious Reading -- 7

Religious Instruction -- 15

Dramas, Comedies, Farces -- 18

Lives of Saints, &c. -- 18

Our Lady, Works relating to -- 21

Prayer-Books -- 22

Rome, &c. -- 25

Tales, or Books for Library -- 26

Educational Works -- 30

Music -- 31


           R. Washbourne, 18 Paternoster Row.





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