CHRISTIANITY AND THE BRITONS 
 
 AUCHINCLOSS 
 
 BR 
 744 
 .A8 
 1907 
 
^. o. \4- 
 
 <J 
 
 
 PRINCETON, N. J. 
 
 \ 
 
 BR 744 .A8 1907 
 Auchincloss, w. s. 1842- 
 
 Christianity and the Britons 
 
Ul I lUlt 
 
 APR 3 1? 
 
 CHRISTIANITY AND THE BRITONS 
 
 / 
 
 BY 
 
 W. S. AUCHINCLOSS, C.E. 
 
 AUTHOR OF THE "BOOK OF DANIEL UNLOCKED," "bIBLE CHRONOLOGY, 
 
 "to CANAAN IN ONE YEAR," "SAINT PETER THE APOSTLE OF ASIA,'' 
 
 "how TO HEAD JOSEPnUS," ETC. 
 
 NEW YORK 
 1907 
 
Copyright 1907 
 
 BY 
 
 W. S. AUCHINCLOSS 
 
 UORNAN, PRINTER 
 PniL.\DELPHIA 
 
PEEFACE. 
 
 Many persons entertain vague notions regarding the intro- 
 duction of Christianity among the Britons. Some imagine 
 that the British Isles were visited by one of the Apostles of our 
 Lord. Others, that missionaries went from Gaul. While not 
 a few look upon St. Augustine as the great missionary to the 
 Britons, and suppose that little was done for their conversion 
 before he landed on their shores. On the contrary, as we 
 propose to shoAv, Christianity had a foothold in Britain some 
 400 years before St. Augustine's day and continued to hold 
 its ground imder the same auspices — The Roman Catholic 
 Church — for more than 900 years after his arrival. 
 
 In order to give the historic facts their true setting, we have 
 
 hastily sketched the progress of the Christian Churches from 
 
 the end of the first century to the beginning of the twentieth. 
 
 From the time when Revelation ceased and the Bible became 
 
 a completed book, to the time when it speaks in 456 tongues to 
 
 the nations of the world in accents that proclaim its Divine 
 
 origin. 
 
 W. S. A. 
 
 (3) 
 
CHRISTIANITY AND THE BRITONS. 
 
 The contrast between the two dispensations of the Bible is 
 very marked. The old discipline was minute and exact in every 
 detail and all was modeled after the pattern shown to Moses 
 in the Mount. While in the case of the new order, the largest 
 measure of freedom was granted to the worshipper, stress alone 
 being laid on the spiritual character of the exercise, which of 
 necessity must rest on a bed-rock of truth. 
 
 In obedience to the command of the Master, the disciples 
 entered upon their great work of teaching the nations to observe 
 all things that He had commanded them. Wherever they went, 
 they gathered together groups of converts, who for the most 
 part made use of private houses as places of worship. As their 
 numbers increased, they erected special buildings or churches 
 and every effort was made to settle the work of teaching on a 
 surer basis than was possible at the beginning. Before the first 
 century ended, there were churches in Judea, in Samaria, in 
 Jerusalem, Antioch, Ephesus, Smyrna, Pergamus. Thyatira, 
 Sardis, Philadelphia, Laodicea, Philippi, Corinth, Thessalonica 
 Cilicia, Galatia, Cappadocia, Bithynia, Babylon, Illyricum, 
 Alexandria, Rome and other places too numerous to mention. 
 These churches, in respect to discipline, gave evidence of the 
 freedom that was granted by the Master, outlined in the book 
 of The Acts, and contended for by the Apostle Paul. No 
 sooner had the work of teaching reached this stage of maturity 
 than a final Revelation was made to the Apostle John regarding 
 seven of the above-named cities, which ended with these words: 
 
 "HE THAT HATH AN EAR LET HIM HEAR WHAT THE 
 SPIRIT SAITH UNTO THE CHURCHES." 
 
 (5) 
 
t) CnRISTIAXITY AXD TUE BRITON'S 
 
 And then, as if to make sure that none were overlooked, the 
 New Testament closed with these words: 
 
 '•I, JESUS HAVE SENT MINE AXGEL TO TESTIFY UNTO 
 YOU THESE THINGS IN THE CHURCHES." 
 
 This testimony, of course, supplements the other books of the 
 New Testament because every one of them was written before 
 the angel arrived. The discipline or polity of the New Testa- 
 ment therefore stands approved, with no further revelation from 
 that day to the present hour. 
 
 Three things are very significant, in this last message from 
 the unseen world. 1st. that each church would be held to a 
 personal responsibility. 2d. that nothing was said about a 
 merger of the Churches under a sinole control; the whole stress 
 being laid on the spirituality of the worshippers and not on the 
 character of such ritual or discipline as they had found best 
 suited to their individual or national wants. Lastly: the mes- 
 sage was to the individual Churches; not to "The Church," 
 not to "The Elders," not to "The Bishops," but to 
 "The Churches" themselves. 
 
 Here, then, are the final directions, and al)out these there 
 need be no discussion. Soon after the receipt of these directions 
 the first century of the Christian Era came to its close. 
 
 The second centuiy opened with a dark cloud on the hori- 
 zon, — a lurking ambition in favor of a central-power. This 
 idea was first broached in a general way by St. Ignatius about 
 A.D. 110. 
 
 During the next thirty years. Christian thought followed the 
 new trend and was ready for moulding into a definite form by 
 A.T). 140, at which time the Liber Pontificalis assures us that: 
 
 "Hyginus arranged the Clergy and distributed the Gradations." 
 
 The master-stroke howevei- was yet to be given, a head must 
 be appointed for the Clergy. ^ This was carefully considered 
 
CHRISTIANITY AND THE BRITONS 7 
 
 during the next thirty years and at length in a.d. 170 the Apostle 
 Peter was declared to have been the first Pope of the Roman 
 Catholic Church, It seems a pity that this discovery was not 
 made while the great Apostle was still alive and while he was 
 busily engaged in the far East, building up the churches of 
 Babylon, Pontus, Galatia, Cappadocia, Asia and Bithynia, for 
 then Silas and Mark were with him and he could have sent 
 special salutations to the church it was claimed he had estab- 
 lished in Rome. But unfortunately the discovery was more 
 than a century behind time and no evidence now exists that 
 the great Apostle ever placed foot inside the walls of Rome. 
 (See St. Peter the Apostle of Asia). 
 
 The writings of Celsus prove that the period, having a.d. 160 
 as its centre, was a time of great unrest. He declares that: 
 
 "At first, when there were but few of them, all agreed; but now they 
 have become numerous they separate from one another; every man wishes 
 to found a new sect, and now their agreement is only in name." 
 
 What more potent name could have been selected from 
 among the twelve apostles than that of the Apostle Peter ? Our 
 Lord had given him, according to the Roman view, all authority 
 both on earth and in heaven. Their choice therefore was a 
 bold stroke executed at an opportune moment and destined to 
 exert a far-reaching influence. After this, did storms of heresy 
 arise? — The waves were impotent as they beat upon "the Rock" 
 on which "The Church" was founded. Were there doubts 
 in any minds, as to doctrine or ritual ? — St. Peter's example or 
 dictum allayed them at once and the threat of a possible turn 
 of the Keys brought the most refractory into submission. 
 
 The Venerable Baeda — father of Ecclesiastical histon,' in 
 Britain — when writing about 730, tells us of a noted confer- 
 ence held in a.d. 664, over which king Osw^ presided, where 
 the disputants were Wilfrid on the part of Rome and Colman 
 on behalf of the Picts. The king was at last won over to the 
 Roman side and closed the discussion with these words: 
 
8 CHRISTIANITY AND THE BRITONS 
 
 "And I also say unto you that he (St. Peter) is the door-keeper, whom 
 I will not contradict, but will, as far as I know and am able, in all things 
 oliey his decrees, lest when I come to the gates of the kingdom of heaven, 
 there should be none to open them, he being my adversary who is proved 
 (by you) to have the Keys." 
 
 The credit for this shrewd selection belongs to the Latins and 
 not to the Greeks. The year 170 therefore marks a transition 
 period when the Latins, or ruling class at Rome, made their 
 influence felt and came to the front in the Christian circles of 
 that city. They then displaced the Greeks, grafted on their own 
 ideas and finally made Latin the language of the Church. During 
 the first century Latin was the language of the Roman Senate 
 and diplomacy, but Greek was the language of commerce. 
 Both Latin and Greek were taught in the public schools of 
 Rome and the teachers were paid out of the public treasur}". 
 The Septuagint, or Greek version of the Old Testament, was 
 read in the synagogues every Sabbath day, and the books of 
 the New Testament, written in Greek, were read in the Christian 
 assemblies every Lord's day. The Apostles Paul and John spent 
 many years of their lives in preaching the Gospel to Greek 
 communities, and their converts became the chosen leaders of 
 the Roman churches. Examine the list of names of those who 
 Presided in the Church of Rome, beginning with Linus and 
 ending with Eleutherus and you will find, that with hardly an 
 exception all were of Greek origin. Then came Victor — the 
 Latin in a.d. 189 — armed with a claim to pre-eminence, 
 whereupon the Greek influence gradually withered and finally 
 disappeared, being replaced wholly by the Latin. 
 
 The declaration made in a.d. 170, that St. Peter was the first 
 Pope of Rome, laid the foundation for a host of claims-to-con- 
 trol, that have been advanced from that day to the present. 
 Claims that certain men have the right to rule, because they 
 have been endowed with power from on high, by laying on 
 the hands of others who preceded them, back to a like gift 
 conferred by the Apostles. This legacy of the Second Century 
 
CHRISTIANITY AND THE BRITOXS 9 
 
 reached full fruition in the year a.d. 1S70 when Church Councils 
 became altogether unnecessary, because the Pope was declared 
 to be infallible and to liim was given "full and supreme power 
 of jurisdiction over the Universal Church, not only in things 
 which belong to faith and morals, but also in those which relate 
 to the discipline and government of the Church spread through- 
 out the World." As to his temporal power, the coronation 
 service left no room for doubt by the use of the following words : 
 "Take thou the tiara, -with the triple crown, and know that 
 thou art the father of princes and of kings and art the governor 
 of the World." Thus was the famous doctrine of papal in- 
 fallibility made to cover the whole ground. This climax was 
 only reached after 1700 years of conflict and after more than 
 a score of Oecumenical Councils had rendered their weighty 
 decisions. In fact the process of moulding a central-power was 
 attended with great difficulties, its advance, according to St. 
 Jerome, having been made on the " by-httle-and-little" principle. 
 As we direct our vision toward the centuries durin": which 
 this moulding process has been in operation, we are too apt to 
 use our mental telescope with all the tubes pushed in, so that 
 our landscape has no more perspective than a Chinese picture 
 where everv^thing stands in the immediate foreground. We 
 must first pull out the tubes to the right focus and get the cen- 
 turies in their true perspective before we can see things as they 
 really happened. As an illustration, take what is universally 
 known as the Apostles Creed. Surely, any document so named 
 ought to date from the first century. But not until a.d. 336 do 
 we find any trace of it in literature. In that year Marcellus pre- 
 sented a creed to Pope Julius, which approached it in form but 
 not in fullness of statement. The perfected creed did not 
 appear until about a.d. 750, when the Pope received it from 
 Pirminius, — already sawed and split into twelve sections, — 
 with the name of an Apostle under each section. Hence the 
 title "Apostles Creed." During the process of expansion the 
 words "Holy Church" grew to be "Holy Catholic Church," 
 which reading has been retained to the present day. 
 
10 CHRISTIANITY AND THE BRITONS 
 
 In like manner the Nicene Creed began to take shape in a.d. 
 325, was doubled in size in the year 3S1 and finally received the 
 "filioque clause" at the Council of Toledo in a.d. 589. 
 
 The celebration of Easter affords another illustration of this 
 slow process of growth. The word Easter does not appear in 
 the R. V. of the Bible, we read only of what Herod intended to 
 do after the Passover, and St. Paul said he "must by all means 
 keep this feast." The everlasting contention over this question, 
 that took place in the early church is proof positive that the 
 Apostles did not institute the feast, for had they done so they 
 would have fixed a day on which it should be celebrated. The 
 subject was first agitated in the second century and the con- 
 tention is still going on in the twentieth century. 
 
 The Council of Nicaea decided three points: 
 
 1. Easter day should always fall on a Sunday. 
 
 2. It should never be celebrated on the same day as the Passover. 
 
 3. The Sunday must fall after the Vernal Equinox. 
 
 Yet this did not bring uniformity, for Rome made its calculations 
 with an S4-year cycle and Alexandria with one of 19 years, they 
 differed also as to the date of the Equinox. The Gregorian 
 method of calculation introduced in the sixteenth century, which 
 still lacks the endorsement of the Greek Church, conflicts at 
 times with the second point of the Council of Xicaea by bringing 
 Easter and the Passover on one and the same day. 
 For example : 
 
 In 1S25 Easter and the Passover fell on April 3d. 
 
 " 1903 " " " " " " " 12th. 
 
 " 1923 " " " " will fall on April 1st. 
 
 " 1927 " " " " " " " " 17th. 
 
 " 19S1 " " " " " " " " 19th. 
 
 The present practise, therefore, clashes with a ])rimitive custom 
 and does that which was positively forbidden by the Council of 
 Nicaea. 
 
 Still more curious is the extraordinarv growth of the accom- 
 
CHRISTIANITY AXD THE BRITONS 11 
 
 panying fast, which from ahttle beginning of 40 HOURS on or 
 about A.D. 190, grew by easy stages, first to 5 days, then to 15 
 days, afterwards to 30 days; then to 36 days — on the idea of 
 one- tenth of human time belonging to the Lord — and finally to 
 40 DAYS, on or about a.d. 800, when it happily stopped 
 growing and has remained stationary ever since. 
 St. Irenaeus writing about a.d. 190 said: 
 
 "The controversy is not merely as regards the day (Easter) but also as 
 regards the form itself of the fast (Lent) for some consider themselves to 
 fast one day, others two days, others still more; while others do so during 
 40 hours:' [That is, from 3 p.m. Good Friday to 7 a.m. Easter 
 Sunday, see Hefele's Church Councils, p. 303.] 
 
 This luxurious increase— from 40 HOURS to 40 DAYS— has 
 no parallel in Ecclesiastical history, but shows what tradition 
 can do when she tries hard. 
 
 As regards liturgies, the first two made their appearance about 
 the year a.d. 200, and are known respectively as the Liturg}' of 
 St. James and the Liturgy of St. Mark. 
 
 As to Christmas Day, it was decided in a.d. 410 to celebrate 
 it on the day of the winter solstice, viz: December 25th- 
 
 These and other final decisions we are prone to think of as 
 having been reached in New Testament times, when in reality 
 they are simply results obtained from a series of compromises 
 among Christians, which were brought about after centuries 
 spent in trying to establish over the Churches in every land, a 
 central-power with absolute control. 
 
 We have said above that Rome attained its pre-eminence 
 gradually. The mere declaration of a.d. 170, that St. Peter 
 was the first Pope of Rome, was not sufficient in itself to carry 
 conviction to the minds of those who had been trained other- 
 wise. The Greek Church put forward a claim to authority 
 resting the same on the Apostle John, the Armenian Church 
 on St. Thomas and the Coptic Church on St. Mark. Conten- 
 tions however subsided in a.d. 325 when the Church of the 
 East and the Church of the West met by order of Constantine 
 
12 CHRISTIANITY AXD THE BRITON'S 
 
 the Great at Nicaea. The harmony there secured lasted 
 264 years, but was destroyed by the Council of Toledo when it 
 gave its approval to the "filioque clause" and made the same 
 a part of the Creed. The Greek Church protested against this 
 departure from Catholic faith and ever since has declared that 
 Rome is no longer the true Church, but by that act she became 
 a SECT — a very favorite term among Christians even at the 
 present day, as applied to representatives of other phases of 
 Christian faith and practise. This is specially the case where 
 they themselves feel absolutely certain of being the true Church. 
 We have mentioned above, the Church of the West without 
 specifying its branches. These were four in number, viz: 
 
 r The Church of Gaul, 
 
 j The Church of Spain, 
 
 1 The Church of Britain, 
 
 l The Church of Africa. 
 Our interest naturally clusters around the Church of Britain 
 and leads us to inquire when and how Christianity was first 
 introduced in the British Isles? 
 
 About the year a.d. ISO, or ten years after St. Peter was 
 declared to be the first Pope of Rome, Lucius king of the Britons 
 sent to Pope Eleutherus a request for missionaries to teach 
 him the principles of Christianity. The evidence in this case 
 is unusually strong, the fact being vouched for by Baeda in 
 Historia Ecclesiastica, by the Liber Pontificalis, by Nennius and 
 by the Anglo-Saxon Chronicle. The presumption in its favor 
 was strengthened also by Tertullian in a.d. 20S who claimed 
 "the unruly Britons as subjects of Christ." Again by Origen in 
 a.d. 239, who agreed with Tertullian. 
 
 From this modest ben-innino;, the steadv growth of the infant 
 church may be gauged by the increase in its number of bishops. 
 We have: 
 
 A.D. 180. Two missionaries sent by the Pope 
 
 A.D. 314. Three bishops attended the Synod of Aries. 
 
 A.D. 603. Seven bishops attended the Synod of Gloucestershire. 
 
CHRISTIANITY AND THE BRITONS 13 
 
 At first sight seven may seem a small number, but it should 
 be remembered that scarcely had Roman rule ended in Britain, 
 than the Jutes, Angelns and Saxons descended on its shores 
 about A. D. 450 bringing with them the heathenism of Woden 
 and being animated by a fierce hostility toward Christianity, 
 they struggled for over a century to uproot the faith. In view 
 of that experience, the appointment of seven bishops in the 
 first 400 years should be regarded as an exceedingly good 
 record. 
 
 Britain was a Roman colony from its conquest by Julius 
 Caesar in B.C. 55 to its abandonment by the Emperor Honorius 
 in A.D. 410, and although more than 100 beautifully carved 
 and inscribed altars of the Roman period have been found 
 by archeologists, not a single vestige of Christian art belonging 
 to the first three centuries has been discovered. In view of 
 these facts it is evident that if any one or more of the original 
 Apostles visited Britain, he or they did not stay long enough 
 to do any good, for the next 100 years were a perfect Sahara 
 desert so far as Christian records and monuments are concerned. 
 Furthermore, they left no impress on the Christianity of 
 later days. This is clearly demonstrated by the experience of 
 St. Ausustine in a.d. 603, also that of St. Theodore in 673. 
 Both of these noted divines — Archbishops of Canterbury — 
 labored earnestly to bring the worship of the Church of the 
 Britons into conformity with that of Rome. To accomplish 
 this they insisted on three radical changes: 
 
 1. Easter: Must be observed on the day fixed by the Romans. 
 
 2. Baptism: Must be administered in the Roman way. 
 
 3. Tonsure: The head must be shaved St. Peter fashion. 
 
 N. B. — The St. Peter tonsure was like a full moon. 
 
 The Simon Magus tonsure was like a crescent. 
 
 ^Yith these three exceptions alone, all other matters were 
 declared to be non-efiseniiah, and of no importance whatever. 
 The proposed celebration of Easter on a given day would 
 
14 CHRISTIANITY AND THE BRITONS 
 
 avoid awkward occurrences incident to a double celebration, 
 like the following given in Baeda : 
 
 "Thus it is said to have happened in those times (a.d. 652) that Easter 
 was twice kept in one year; and that when the King, having ended the time 
 of fasting kept his Easter, the Queen and her followers were still fasting and 
 celebrating Palm Sunday." 
 
 Tonsure and mode of baptism were simply changes of livery 
 and require no special comment in this connection. 
 
 It will be observed that the differences above recorded are 
 exactly the same as those of the unsettled period a.d. ISO 
 when the Britons received their first missionaries, and long 
 before Rome attained the pre-eminence. 
 
 Can you for an instant imagine that the Church of the 
 Britons learned these three objectionable practises from any 
 of the twelve Apostles? — and if so, from which one of the 
 Apostles? — Or do you find anything in the New Testament 
 that would sustain such a theory? — The conclusion is irresistible 
 that not one of the Apostles ever landed on the Bi-itish Isles. 
 
 It is perfectly plain, therefore, that the Church of the Britons 
 was directly indebted to the Roman Catholic Church for its 
 Christian training, and according to history it became, between 
 A. D. ISO and 6S0, the object of special solicitude on the part of 
 five Pontiffs, viz: 
 
 1. Pope Eleutherus, 
 
 2. Pope Siricius, 
 { 3. Pope Celestine, 
 
 I 4. Pope Gregory, 
 [^5. Pope Vitalian. 
 
 Although St. Augustine was consecrated First Archbishop of 
 Canterbury by Pope Gregory, yet the seven bishops of the 
 Britons received their Superior very coldly, for we read that 
 when he invitetl them to a conference he would not so much as 
 rise to w^elcome them, but remained seated and conversed with 
 them through an interpreter. The five Archbishops who sue- 
 
CHRISTIANITY AND THE BRITONS 15 
 
 ceeded St. Augustine fared no better, and like him were depen- 
 dent on interpreters for making known their thoughts to the 
 people. 
 
 At last in a.d. 66S a Greek monk Theodore of Tarsus was 
 consecrated Archbishop of Canterbury by Pope Vitalian. He 
 was a man of great executive ability and force of character, 
 with a ready command of the English language. Baeda says 
 that Theodore was 
 
 "the first Archbishop whom all the English Church obeyed." 
 
 This brings us to the point where the Church of the Britons 
 having ceased to exist, the "English Church" took its place and 
 continued in power for the next 900 years, when it in turn 
 was displaced by the "Church of England," under Henry VHI. 
 Thus w^e see that no interruption or break was made in the line 
 of the Roman Succession from its starting point, over to the 
 organization of the Church of England. The transition that 
 took place during the reign of Pope Vitalian was simply a 
 case of absorption — the child returned to the parental roof. 
 
 Without stopping to inquire as to the value of that Apostolic 
 Succession, which first saw the light of day about the close of 
 the 2nd Century, we shall rapidly turn the pages of history, 
 passing the Norman conquest, the Crusades, the voyages of 
 discovery which gave the American Continent to the world, 
 also the age of spiritual decline, when the Holy Bible was 
 chained in the places of worship and the future outlook was 
 exceedingly dark. 
 
 Suddenly at this juncture, one of the great trutlis of God's 
 word, viz: 
 
 —"THE JUST SHALL LIVE BY FAITH"— 
 
 dawned upon the mind of the German monk jNIartin Luther. He 
 rose from doing penance and was thenceforth a free man. He 
 soon began the great work of reform and others followed his 
 
16 CHRISTIANITY AXD THE liKITOXS 
 
 brilliant example. With a burning zeal for the salvation of 
 souls, the Reformers unchained the Holy Bible, translated it 
 into the language of the common people and sent it broadcast 
 throughout the world, fully realizing that it was God's message 
 to man, a treasure of priceless value. 
 
 As to discipline and ritual, the Reformers turned their faces 
 toward Apostolic days and sought to remove errors that had 
 crept in since the time when the disciples first entered upon their 
 great work of teaching the nations. The frank confession 
 made by St. Irenaeus in a.d. 190, throws much light upon 
 the many difficulties encountered by the Reformers. He said 
 in part: — 
 
 "This variety our predecessors, some of them probably being not very 
 accurate, handed down to posterity as it had through Siriiplicity or Private 
 Fancy been introduced among them." 
 
 In carrying out their scaling process, the Reformers claimed 
 for themselves the same generous liberty and personal respon- 
 sibility as characterized the Churches of the First Century. 
 Since all the Reformers sprang from the Church of Rome, they 
 all had a common inheritance in the writings of the Fathers, 
 the decrees of the Councils, the liturgies, the creeds, and the 
 formulae of the past and were therefore free to make use of them, 
 or else to do with their own whatever they deemed best suited 
 to promote the worship of God "in spirit and in truth." They 
 were equally free to choose the Historic-Eldership of the first 
 century, or perchance the Historic-Episcopate of the second 
 century, in fact any form of government which in their judg- 
 ment was calculated to secure the best discipline. 
 
 A few of them selected the Yea-Yea and the Nay-Nay of prim- 
 itive days; the greater portion decided to follow the example 
 plainly set forth in the Acts of the Apostles, while those who 
 lived in countries where church and state were allied, as for 
 instance Germany and England, found that aside from their 
 preferences their vested interests could best be maintained by 
 
CHRISTIANITY AXD THE BRITONS 17 
 
 using a liturgy, or clarified form of the Roman and Gallican 
 INIissals. In England, the decision was voiced by the king, the 
 "Supreme Head on Earth of the Church." 
 
 Thus, step by step, conditions more or less characteristic of 
 the first century have been restored, the Bible once more is in 
 position to exercise its marvellous influence and again its lan- 
 guage declares as of old: 
 
 "WHAT THE SPIRIT SAITH UNTO THE CHURCHES." 
 
 Surely, the voice has not gone unheeded, for in all the Churches 
 highly talented scholars have devoted their lives to the mastery 
 of strange languages, and in some instances have created a 
 written language for uncivilized races, in order that they might 
 translate the Bible and place it in the hands of every human 
 being on the face of the whole earth. The outcome of this 
 herculean task has been to make the Bible the only book in the 
 world that has been translated into 45G languages in 400 years. 
 
 Over against this splendid record, stands that of the central- 
 power church of the Second Century, with only about 6 trans- 
 lations to its credit in 1700 years. 
 
 Like as it requires many ships of different types to handle the 
 commerce of the world, so it requires many Churches to properly 
 bring out the truth contained in God's Holy Word. The two 
 great Bible Societies of Britain and America plainly illustrate 
 what results can be achieved when all the Churches as-ree 
 to work together. No one church could have accomplished so 
 gigantic an undertaking. It required united action on the part 
 of all the Churches and the bringing together of their varied 
 talents, each under its own organization, but all working for the 
 common good. 
 
 Prior to the Reformation, the city of Vienna and other 
 noted cities of Europe were surrounded by high walls with closed 
 sates. Now all this has been changed, and we often find, in the 
 place where the walls formerly stood, public gardens of great 
 beautv. So too, with the Churches of the Twentieth Century, 
 
18 CHRISTIANITY AND THE BRITONS 
 
 we find everywhere that the walls of exclusiveness have either 
 already been removed, or else that they are fast crumbling 
 away and flowers of brotherly affection are flourishing where 
 the walls formerly stood. 
 
 But best of all, the Holy Spirit Himself has placed the stamp 
 of approval on the work of the Churches and proven for the ten 
 thousandth time that His work cannot be bound by any human 
 limitations, or kept within the enclosure of any one Church. 
 
 ]\Iark then, what 
 
 THE HOLY BIBLE 
 
 has done for the world! — Prize it still more highly! — Use it 
 night and day, as the mariner uses his compass! — Above all, 
 teach the children to love it dearly and to treasure in theii 
 hearts its sacred truths. 
 
JUST PUBLISHED 
 
 BIBLE CHRONOLOGY 
 
 Svo., 6^''^ X W . Paper, 17 pages. Price, 25 cents 
 
 PREFACE. 
 
 In this age of railroad travel, whoever owns a chronometer 
 of such erratic construction that it varies anywhere from 42 
 minutes ahead of time to 63 minutes behind time, would surely 
 give it up as a hopeless case and would naturally seek one upon 
 v/hich he could place implicit confidence. The same want of 
 reliability is true of that chronology, which for so long a time 
 has been identified with the King James version of the Bible, 
 only its inaccuracies are counted by years and not by minutes. 
 Now that the world has a Revised Version of the Bible, the 
 time has come for it to adopt a Revised Chronology in keeping 
 vvith the statements of the Bible. We herewith submit a system 
 the outcome of a careful comparison of Scripture with Scripture, 
 also the product of a geometrical plotting of events to a mathe- 
 matical scale. [Copies of these charts will be found in the 
 Boston, New York, Philadelphia, Chicago, Denver, and San 
 Francisco Public Libraries, also in the library of the British 
 Museum.] They were made for the purpose of bringing out 
 clearly the mutual relation of events and settling all points of 
 difference that could not accurately be determined otherwise. 
 
 W. S. A. 
 
ST. PETER THE APOSTLE OF ASIA 
 
 12mo., 4'^ X S'\ Cloth, 121 pa-es. :,Iap. , Trice, 50 cents 
 
 PREFACE. 
 
 Born in Syria, spending his early manhood in Galilee, his 
 maturer life in and near Jerusalem, and his declining years in 
 countries bordering the Black Sea, the Apostle Peter should be 
 known in history only by the title of Apostle to Asia. Tradi- 
 tion has cast such a glamour over his ministry, that his name 
 in our day is associated mainly with Rome and the Romans. 
 By reason of this strange transplanting of facts from the East 
 to the West, great diversities have arisen among Christian com- 
 munities, and the future will be a repetition of the past, unless 
 comino; generations are willing to turn the search-lights of truth 
 squarely upon the important events that transpired between the 
 years a. d. 33 and a. d. 150. Once disclose the fact that 
 actually no foundation exists for a claim to preeminence, and 
 you remove from among Christians one of the most potent causes 
 of disagreement, and thus in large measure open the way for 
 true fellowship. 
 
 May the light, which comes from the dawn of the Christian 
 era, dispel the twilight of Tradition and prove effectual in lead- 
 ino" many to recognize a common Brotherhood in the one Lord 
 and Master. 
 
 W. S. A. 
 
JUST PUBLISHED 
 
 Svo., sK X S'X. Cloth, ISO pp. T\vo Chabxs, Frick, $1.C0, net 
 
 THE 
 
 Book of Daniel 
 UNLOCKED 
 
 BY 
 
 W. S. AUCHINCLOSS, C.E. 
 
 
 INTRODUCTION BY 
 
 Prof. A. H. SAYCE, LL.D., Queen's College, Oxford, England 
 
 Public Opinion: 
 
 The entire book of Daniel is given in the text, with running comment 
 by the author, whose exactness in. unlocking prophetic mysteries will 
 prove a great delight to man}^ As a scientist who has dealt with "Link 
 and Valve Motions," "Waters within the Earth and Laws of Rainflow," 
 Mr. Auchincloss attacks the mysteries of Daniel's prophecies and plots 
 them out as he would a railway curve, to the exact month, week, and 
 day; beginning with the conviction that the book of Daniel "is in very 
 deed the word of God." 
 
 Rochester Herald: 
 
 It has been clcai-ly shown by the well-known scholar and author, 
 W. S. Auchincloss, that the prophecies of Daniel find their fulfilment, 
 with remarkable mathematical accuracy, in the crucifixion on Calvary — 
 the descent of the Holy Ghost, "when the Day of Pentecost was fully 
 come" — and the preaching of the Gospel to the Gentiles. 
 
 John R. Whitney. 
 Christian Intelligencer: 
 
 The book is not a commentary but an arithmetical calctilation of 
 the time indicated by the language of the Prophet. In this way he dis- 
 covers that the prophecies of Daniel, instead of reaching out over a future 
 still in the distance, actually end with the beginning of the history of 
 the Christian Church on the great Day of Pentecost. His method is to 
 introduce the text of Daniel in the ordinary black type and insert his 
 mathematical, astronomical, and historical investigations in the body 
 of the text in red type, so that the two read as a connected narrative and 
 show how and when the prophecy was fulfilled. After this treatment 
 of the text we have a collection of Notes, which discuss the more impor- 
 tant and intricate points of the prophecy. Two Charts — mathematical 
 and historical — show how the items which prodtice the conclusions to 
 which he comes are reached. The book is beautifully printed, the method 
 of investigation seems thorough, and the result (quite in contrast with 
 most books on the subject) is easily comprehended. 
 
 D. VAN NOSTRAND COMPANY 
 
 Publishers and Booksellers 
 !-' Murray Street and 27 Warren Street, New York 
 
JUST PUBLISHED 
 
 HOW TO READ J0SEPHU8 
 
 Svo., 6X^^ X 9''. Paper, 15 pages. Price, 25 cents 
 
 PREFACE. 
 
 Beyond all question, Josephus is a hard writer to follow 
 and many often feel when consultinij his Works as thoup-h 
 they were at sea without date or compass. This defect however 
 can be overcome '^s Josephus was no romancer, but at all 
 times the conscientious and upright historian. He took a 
 prominent part in the affairs of the first century, about which 
 he wrote as an eye witness. As regards preceding ages he 
 culled facts and figures from the "Sacred Books" of the Jews, 
 of which he was made the Custodian, also from a fine reference 
 library. He names fifty authors found in that collection. His 
 great fault lies in the fact that being an active man of affairs 
 he did not take the trouble to properly review his owm writings, 
 striking out conflicting statements, supplying omissions, and 
 correcting miscalculations; he simply drove ahead and left 
 this heritage of careless composition. 
 
 We have made the long-needed review and supplied the 
 corrections. If the reader will make marginal notes of our 
 corrections in his own copy, the difficulties of Josephus will 
 fade away and his true value as an historian will be appre- 
 ciated by all. 
 
 W. S. A. 
 
JUST PUBLISHED 
 
 TO CANAAN IN ONE YEAR 
 
 WITH 
 
 MAP OF ROUTE 
 
 Svo., 6X'^ ^ 9^^- Paper, 15 pages. Price, 25 cents 
 
 PREFACE. 
 
 One is apt to think of Israel as spending 40 years on the 
 road to Canaan and lose sight of the fact, that 39 of those years 
 were spent in camp, while only one year was consumed in 
 covering their entire journey of 1100 miles between Rameses 
 and the river Jordan. The Bible record is complete as to 
 the route followed, but the history of their journey is scattered 
 through half a dozen different books, the record changing back 
 and forth from one placs to another nearly ICO times. We 
 have assembled this data and illustrated the route by an 
 itinerary map. In order to bring out the names of places 
 with o-reater clearness we have omitted the mountain ranges 
 and o-oro-es, but in plotting the line of march both their location 
 and the gradients overcome have been carefully taken into the 
 account, hence the course shown is topographically correct. 
 
 Israel's journey may be divided into three sections, viz: — 
 Rameses to Sinai, thence to Kadesh, and finally to the crossing 
 of the Jordan. They tarried 11 months at Sinai and 38 years 
 at Kadesh. 
 
 We find that in Bible geography as in Bible chronology, a 
 
 golden thread of logical sequence binds all together and 
 
 proclaims a Divine origin. 
 
 ^ W. S. A. 
 

 Date Due 
 
 
 
 
 I 
 
 '4^ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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BW5023 .A89 
 Christianity and the Britons, 
 
 Princeton Theological Semmary-Speer Library 
 
 1 1012 00017 5234