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these islands when the Romans came, and still occupied them when the English came, the Britons and the Celts14. We are not to suppose that this is nothing more than a mere dead piece of archaeology. It is a very living fact. A large proportion of those who are here to-day have to-day – possibly some of them not knowing it – kept alive the distinction between Briton and Celt. Every one who has spoken the name Mackenzie, or Macpherson, or any other Mac, has used the Celtic speech in its most characteristic feature. Every one who has spoken the name Price, that is, ap Rhys, or any other name formed with ap15, has taken the Briton’s side on this characteristic point. When you speak of Pen(maen)maur and the king Malcolm Ceanmor you are saying the same words; but in Penmaenmaur you take the Briton’s side, in speaking of Ceanmor you take the Celt’s. You will not find a better example than that which we owe to our dear Bede. The wall of Antonine abuts on the river Forth at Kinnell, a name which does not seem to have much to do with the end of a wall. But Bede tells us that the Picts of his day called it Penfahel, that is, head of the wall, “fahel” being only “wall” pronounced as some of our northern neighbours would pronounce it, the interesting people who say “fat” for “what.” He adds that the English, his own people, called it Penel, cutting the Penfahel short. The Britons called it Penguaul. The modern name Kinnell is the Celtic form of Penel.

      Those being the people, and that the extent to which Christianity had in the end spread among them, how did Christianity find its way here?

      The various suggestions that have from time to time been made, in the course of the early centuries, as to the introduction of Christianity to this island, were collected and commented on in a searching manner twenty-five years ago by two men of great learning and judgement. One of them was taken away from historical investigations, and from his canonry of St. Paul’s, to the laborious and absorbing work of a bishop. The other was lost to historical study by death. I need scarcely name Dr. Stubbs and Mr. Haddan. Their work has made darkness almost light.

      We cannot wonder that the marvellous apostolic journeys and missionary work of St. Paul so vividly impressed the minds of the early Christian writers, that they attributed to him even more than he actually performed. Clement of Rome, of whom I suppose the great majority of students of the Scripture and of Church History believe that he actually knew St. Paul, says that Paul preached both in the West and in the East, and taught the whole world, even to the limits of the West. Chrysostom says that from Illyricum Paul went to the very ends of the earth. These are the strongest statements which can be advanced by those who think that St. Paul himself may have visited Britain. He may have reached Spain. There does not appear to be any evidence that he ever reached Gaul; still less Britain. One of the Greek historians, Eusebius, writing about 315, appears to say that Britain was Christianised by some of the disciples; and another, Theodoret, about 423, names the Britons among those who were persuaded to receive the laws of the Crucified, by “our fishermen and publicans.” This is evidence, and very interesting evidence, of the general belief that Britain was Christianised early in the history of Christianity, but it practically amounts to nothing more definite than that16.

      But a very curious connection may be made out, between the Britons and the great apostle of the Gentiles.

      In speaking of the relations, real or fairly imaginable, between Soissons or Senlis and the English in the parts of the island which lie opposite to that part of Gaul, I asked you to note that this was Belgic Gaul. We have seen that for some time before Julius Caesar’s invasion a change had been going on in the population of those parts of Britain to which I now refer. The Belgae had been crossing the narrow sea and settling here, presumably driving away the inhabitants whom they found. They so specially occupied the parts where now Hampshire is, that the capital city, Went, was named from them by the Latins Venta Belgarum, Belgian Venta; to return in later times to its old name of Caer Went, this is, Went Castle, Winchester. Indeed, the Belgae are credited with the occupation of territory up to the borders of Devon. The British tribe of the Atrebates, again, were the same people as the Gauls in the district of Arras; and they occupied a large tract of country stretching away from the immediate west of London. Caesar remarks on this fact that the immigrant Gauls retained the names of their continental districts and cities. The Parisii on the east coast, north of the Humber, afford another illustration.

      Now when Jerome, about the year 367, was at Trèves, the capital of Gaul, situate in Belgic Gaul, he learned the native tongue of the Belgic Gauls; and when later in his life he travelled through Galatia, in Asia Minor, he found the people there speaking practically the same language as the Gauls about Trèves. Thus we are entitled to claim the Galatians as of kin to the Belgic division of the Gauls, and therefore as the same people with those who from before Caesar’s time flowed steadily over from Belgic Gaul to Britain. That the Galatians were Gauls is of course a well-known fact in history; the point I wish to note is that they were Belgic Gauls. We may therefore see in St. Paul’s epistle to the Galatian churches a description of the national character of the Britons of these parts of the island. Fickleness, superstition, and quarrelsomeness, are the characteristics on which he remarks. The very first words of the Epistle, after the preface, strike a clear and forcible note: – “I marvel that ye are so quickly moved to abandon the gospel of him that called you, for another gospel.” Again, “O foolish Galatians, who hath bewitched you!” “Ye were in bondage to them which are by nature no gods;… how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again!” “If ye bite and devour one another.” Without at all saying that these national characteristics are traceable in any parts of our islands now, it is evident that they are in close accord with what we hear of the early inhabitants. As also is another remark made in early times, “the Gauls begin their fights with more than the strength of men, they finish them with less than the strength of women.”

      The line taken by a recent writer, Professor W. M. Ramsay, in his most interesting and able book, “The Church in the Roman Empire,” traverses this argument about the Galatian Epistle. In opposition to the great divine who for eight years spoke from this pulpit, and made this Epistle a special study for a great part of his life, Professor Ramsay maintains, by arguments drawn from geographical and epigraphical facts not known thirty years ago, when Dr. Lightfoot first wrote, that the Epistle was addressed to the people in the southern part of the Roman province called Galatia, who were not Galatians at all; and was not addressed to those in the northern part, who were Galatians proper, and occupied the whole of the country named from them Galatia. But I use the illustration, notwithstanding this. The controversy is not quite ended yet; and I do not feel sure that the difficulties of the Epistle itself, from Professor Ramsay’s point of view, are very much less considerable than those which Dr. Lightfoot’s view undoubtedly has to face. In any case the Galatians proper were of close kin with the more civilised of our British predecessors – ancestors we may perhaps say – and this at least gives us a personal interest in what at first sight would seem to be a very far-off controversy.

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      Laurentius, Mellitus, and Justus agreed that it was better for them to go back to their own

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