ivoAoyisdfrtrof 4$ i$Oof ifittor, sal r&s 'Lsaslat icarlAmfU, koI tk traps Wt Spdptsv, r # p rts SiSavmklas AapwdSa rrpocfistvKf.
Thbodobbt in Epist. ii. ad Timoth. iv. 7.
1 ’Affoavra 61 voXXol, rdf rffg lenripas 0 Uoirrtt Itvarite, Zrim Ti cat Bpsw- rival, tsl TaAdrsi, ol rt pisov roSrwv corfrarrtf.
Thbodobbt. RsHgiasaHist. ©. 26. Tom. IIL p.89l.D. Edit. Paris, 164* , y Google MOTSS.) TO THS CORIlfTHIAHfc 41 they effect their purpose 1 For, supposing it posnble for rastie men* wandering about in their owa country, to deceive and be deceived* and not to waste their labor in vain; yet, that they should preach the name of Jesus to all mankind, and teach his miraculous works in country and city, — that some of them should visit the Roman Empire, and the imperial city itself, and others severally the nations or the Persians, and Armenians, and Parthians, and Scythians — nay, further, that some should proceed to the very extremities of the inhabited world, and reach the country of the Indians, and others again pits* Oder the Ocean to those which are called the British Islands — all this I conceive to be beyond the power of any human being, not to say of ordinary and uninstructed men, and, still less, of deceivers and impostors.”* Theodoret goes further than this, asserting that St. Paul preached in islands beyond the Ocean, with respect to Spain; which can scarcely refer to any other than the British Islands. “The blessed apostle St. Paul teaches us, in a few words, to how many nations he carried the sacred doctrines of the Gospel; so that from Jerusalem, and round about unto lllyricum, he fully preached the Gospel of Christ. He went afterward also to Italy and Spain, and carried salvation to islands which lie in the Ocean.”* Jerome also, hesidelbe passage quoted above, appeark to allude, though with less precision than Theodor et, to St. Paul’s preaching beyond the ocean; when he says, that “ St. Paul, having, been in Spain, went from one ocean to another, imitating the motion and course'of the Sun of righteousmess, of whom it is said, His going forth is from the end of heaven and his circuit unto the ends thereof; and that bis diligence in preaching extended as far as the earth itself.*’* * ’in H sal roSrtp irpScrycs. El Sfl sat ahrol xXavol xal dxare&ves IrtJyva- 90P 9 xpoeBif-S' Sri xal dnalotvrot xal xavreXms l&iSrat, pSXXov Si Sri xal pdp» fispotf seal rils Etfpuv oh xXtov lx atoms xal xSs Ixl xdaav xpoilX&ov rq* olxoophnitfa h xolq rodro Stavoltf etpavr^erOrjcav roXpijceu; xotef SI Svvdptt id fmrap ifWv xarxfpOthcuv; "Eons yap Ixl rils olxelas yils xaXtvSovphov s Sypot- xoos JMpas xXavav xal xXavacOat, xai pij 1$’ ijov\las / 3dXXec$at rS x pay pa. Knptirrtiv S' tls x dvr as rd rod 'Irjaod Svopa, xal rds xapaSd^ovs xpdfets airo9 xar.d rs rods iypovs xal xard x6Xtv SiSdetutv, xal rods piv ahruv rfjv *P lopakov xal ahr/jv re tt)v fiaoiXixurdrrjv xdXtv vtlpacBat, rods St rifr IT/pawr, rids Si rhv ’Ap/icv/uv, iripovs <5? rd TldpOtav Idvos, xal ai xdXtv rd ExvffSv, Ttsds Si SStf xal ix* ahra rrfs olxovplvrjs iXOciv rd Mxpa t ixl re rifv *1 vS&v $Qd- em X&p*v t xal iripovs hxip rdv ’ SLxeavdv xapeXdttv ixl rds xaXovuivas B per- ravixas »§mvs f raura ohx It' lyii ye ^yoDuai xard Svdptoxov rival, pffTtys sari ehrtXits xal tdiioras, xoXXod Set xard xXdvovs xal y6tjras» Euseb. Demonat. Etang. Lib. iii. p. 112. D. Colonise, 1688.
* 'O St paxdpios IlaBXof StSdcxet eovriptos, Scots IBviai xpoecvtjvo](e rd dtta xt§p6ypara‘ there dxb 'I tpovaaXfjp xdxXtp ply? 1 roS ’IAAopocoB xtxXnptsxhat rl sdayyeXlov rod Xptcrod, torepov plvrot xal rils *1 raXtas ixipt] t xal els rds ixavlas ddlxero, xal rats iv rai xeXaytt Staxetpivats vijeots rijv fafeXetav xfttHivtyxu He then refers to St. Paul’s Epistle to the Romans, xv.
Theodobet in Pttalm cxvi. Tom. 1. pp. 870. D. 871. A.
* “ Paolos Apostolus — — qui vocatus k Dost iko efiusus est super faciem uni verms terr®, ut predicaret Evangelium de Jerosolymis nsque ad Ulyri* com, et adificaret non super alterius taodainentum, ubi jam fuerit predict- tom. sed usque ad Hispanios tenderet, et mari rufaro itnd ab Oceans uaqps ad Oeeaaom curreret, imitans DoMlVUMsuoxa et sokzn jostiti®, de quo 4ft th> vtmtls or einiiT (kotos.
Tfe# earliest writer, howeve mho in express terms esserls tint dt. Ptal visited Britain, is Venantius Fqrtunatus, an Italiaa post of the sixth century. In the third book of his Life of St. Martin he thus describes the preaching of St. Paul: Transit et Oc«anum, vel quit fecit insula pcrtum, Quasque Britan nos habet terras, quasque Ultima Thole.
This b plainly, however, a poetical expression, on whioh no stress whatever can be laid. And very little more weight can be attached to the testimony of Sofhronius, Patriarch of Jerusalem, in the seventh century, as quoted by Godwin, asserting that St. Paul visited Britain.* Upon the whole, it seems clear, that St. Paul preached u in the West,” including Spain, in the interval between the termination of hb imprisonment in Rome snd his martyrdom; that the Gospel Was preached in Britain by some of the apostles; that the terms in which the field of St. Paul's preaching is described, may include the British Islands, and that there was probably time for his visiting them. Bat. Whether he actually did so, may reasonably admit of much doubt. Aichbbhop Usher, in his Britannicarum Ecciesiarum Aniiquitatee, and BbhopSTiLLiNOFLEET, in his Origines Britannica, maintain the opinion that St. Paul preached in Britain. The same side of the qneo- tbn has lately found a learned and zealous advocate in the Bishop of Safisbury, [Dr. Burgess]. His tracts on the Origin and Independ- ence of the Ancient British Church, and his (wo Sermons, the one preached at the Anniversary Meeting of the Society for Promoting Christian Knowledge and Church Union in the Diocese of St. David's, in the year 1813; the other preached, in the year 1831, before the Royal Society of Literature, contain the principal fects and arguments connected with the question.
The Bishop of London, [Dr. Blomfield,] in hb 7th Lecture on the Acts qftke Apostles % leans to the opinion of JablOnski, (Opus?. Tom. in. p. 301.) that the preaching of St. Paul in Britain b extremely improbable* As early as the middle of the ninth century, Photkjs, Patriarch of Constantinople, objected to Clement of Rome that he had not used temm sufficiently elevated and sufficiently significative, in speaking of the divine nature of Christ, although he nowhere speaks decidedly against it. (on dp^upea cal cpootarrip rdt Kfytor Xptcrda ifftytopct^uy, oiit ths QsovptmU xai fytjXoripas d^tjct ttpl airov fuvaq' at ph* oin dirapacaXfarofs avrdv oitaplf ip rowroiy p\aa^cpst.\ PHOTIUS Bibliothcc. Cod. 1260 Assertions of the same nature nave been more strongly repeated by later writers.
eghmis, A sum ran ccelo egress to ©jus, etoccursus ejtis usque ad sumpium ejus: ut antd eum terra drficeret qu&m studium pr©dicandi.”
Bibboh. in Amos Prophet, c. v. Tom. HI. p. 1412. Edit Benedict * “Sophronius Patriarchs Hierosolymilaaus disertb verbis assent, Britt** ebm aostrara eum iavisiiss. N -^GoDWfN 4s PrmsuL Anglican, p.8.
TO TBS CORINTHIAN*.
UOTSt*] ItWSS this point to be expected that the language of CtEtfiNT 1 1 be so guarded, as that which was used after contm* I upon the question. But, — without referring to hi* second B{*£«h'.ch is certainly free from any such objection-** there are passages enough in his first Epistle to show that Photo** does not accurately represent the sentiments of Clement, if indeed be intended to imply a doubt of his belief of the divine nature of Christ.'
Thus in c. 2. of this Epistle we find the words — raU ifoilats vs* 0e«« dpKoificrot, teal i rpoai^oprtt ro9{ \6yov{ airoi} tapcAofc, irrsppiopdpm Iff r$Tf ffirX&yxpotf, leal ri rr adfjpara airo 9 i$r npi if$a\p&p by&p. C. 2. (Compare Acta XX. 28. itotpaivetv Hip UaXitoiav rot? OcoS, 1jp npc v»i faaf iik rof iiiov aifiarof.) In c. 36. Clement denominate* CHRIST, iwtnyafffta rrfs peyaXuevpris airov (0«oi) C. 36. In C. 39. he thus distinguishes the divine nature of Christ from his human nature, if aired (’I trpat/X) b Kdptof ’Iqovif ri park er a p * a. — Com* pave Rom. ix. 5. And, in the passage above, c. 16. Clement ex* preasly says of Christ, perhaps with an allusion to PhiL ii. 5—8. Td 9K tfrrrpov rijs ftcyaXojovvrjs rov 0«ot>, b Ktiptos hp&v Xpivrdf ’Ijfwtf, •ir %X$gp ip xif/mo dXaforstag, QvSi faepnfsvim- Kaiirtp Svp&jitros' dAA* rwnippfpop&p. See Bp. Bull, Defentio Fid. Niccen. Sec. II. c. 3.
The sentiments here expressed by Clement, are set forth with great eloquence in the Epistle to Diognetus, improperly ascribed to Justin Martyr. The passage is long, but so beautiful that I cannot forbear subjoining it.
The author of the Epistle, after showing the insufficiency of sacri- fices and ritual observances, such as the Jews retained, proceeds thus to vindicate and explain the Christian faith, (p. 496, D.)
“ The Christians are not separated from the rest of mankind by country, or by language, or by customs. They are confined to no particular cities, use no peculiarity of speech, adopt no singularity of life. Their doctrine embraces no tenet built upon the reasoning and subtilty of crafty men: neither do they, like others, uphold the opinion of any man. Dwelling in the cities, whether of Greeks or barbarian^ as every man’s lot is cast, following the customs of each country in dress, and diet, and manner of life, they yet display the wonderful and indeed astonishing nature of their own polity. They dwell in their own country; but as sojourners: they partake of all things^ as denizens: they endure all things, as strangers. Every foreign land i* their country; their own country is to each a foreign land. Liko other men they marry, and have children: but their children they expofee not. Their table is common, not their bed.* They are in the flesh; but they live not ofter flesh. They abide on earth, but they are citizens of heaven.* They obey the laws which are estab- lished; and in their own lives are superior to the laws. They love ail men; and are persecuted by all. Men know them not, yet condemn them. Being slain they are made alive: being poor, they make many rich:* deprived of all things, in all things they abound. Being disho- nored, they are thereby glorified; being calumniated, they are justified: • There are here some words lost: rpdxt^ar gmHir wafrtOirrai, AAA* - — --K otptjp. Perhaps we should supply some such expression as 4AA’ si esf r 9 p KKrip. Compere TaaTULLiAN, Apol ©. xzxix. p. 439.
44 TH* IPimi Qr CLXXXNT [ROTBk bang caned, they bleee: being reviled^ they give honor. Doing good, they are punished as evil doers ) when punished, they rejoice as being made alive. The Jews oppose them as a strange people; the Greeks persecute them: and they who hate them can allege no reason for their enmity. t “ In a word, Christians are in the world what the soul is in the body. The soul is dispersed over all the members of the body: Chris- tians over all the cities of the world. The soul dwells in the body, but is no part of the body: Christians dwell in the world, but are not of the world. The soul, invisible herself, is guarded in a visible body: Christians are known to be in the world, but their worship is unseen. The flesh hates the soul, which never injured /it, and.wars against it, because it is thereby prevented from indulging in its pleasures. The world hates Christians, who injure it not, because they are opposed to its delights. The soul loves the body and the members v^hich bste her. Christians also love their enemies. The soul is enclosed in the body, yet she restrains the body. Christians are shut up and guarded in the world, yet they restrain the world. The soul, herself immortal, dwells in a mortal tabernacle. Christians dwell among the corruptible^ looking for an incorruptible state in the heavens. The soul, straitened in meats and drinks, is thereby improved. Christians, persecuted daily, the more abound.
“In such a post hath God placed (hem, whence they must not retire. For this is no earthly invention which is committed to their trust: it is no mortal device which they guard with such jealous care; no dispensation of human mysteries which is intrusted to them. But even the Almighty, Invisible God, the Creator of all things, himself sent down from heaven the Truth, and the holy and incom- prehensible Word, to dwell among men, and established Him in their hearts. Not, as some one might suppose, sending among men any minister, or angel, or archangel, or any of those who do his pleasure upon earth, or are intrusted With their ministry in the heavens; but [he sent] the very Framer and Maker of all things; by whom he created the heavens: by whom he shut up the sea in its own bounds: whose secret counsels all the elements faithfully obey: who taught the sun to keep the measure of his daily course: who commanded the moon to shine by night, and she obeys; whom the stars too obey, following the moon in her course: by whom all things are disposed and arranged: to whom all things are subject; the heavens and things in the heavens; the earth and things in the earth; the sea and they which are therein; fire, air, the abyss: things in the heights, things in the depths, things between. Him did he send to them [man.] But did ne send him, as some men might imagine, for domi- nion and fear and consternation 1 Nay, verily: but in quietness and meekness. He sent him as a King sending bis son: he cent him ee God:* he eent him as to men. God, in sending him, would save mankind: he would persuade men, not compel them; for compulsion is not of God. In sending him, God would invite, not persecute; he acted as one who loved, not as a judge. For he will send Him to judge, and who Bhall abide the day of his coming V After discussing the impossibility that any one should know God bat the Sou of God, or any one please God by his own werk% the * Ls 6cdv htfnj*.
TO THB CORINTHIANS* NOTES.]
45 author proceeds to speak of the love of God. manifested in the redempu Christ hated ns not, nor rejected us; neither did he remember our sins, but was long-suffering, patient; as he himself declared, he bare our iniquities. God gave his own son a ransom for us, the holy for the unholy, the innocent for the guilty, the just for the unjust, the incorruptible for the corruptible, the immortal for the mortal For what also was able to cover our sins but only his righteousness? How should we disobedient and impious be justified, but only in the Son of God 1 O sweet interchange! O inscrutable dispensation! O benefits surpassing all expectation! that the iniquity of many should be hidden in the Just One; and the righteousness of one justify many sinners! [God,] having convinced us, in the former time, how im- possible it was that our nature should attain life, but now having shown us a Saviour able to save even those who could not have been saved, from both these willed us to have faith in his mercy; to Con- ceive of him as our supporter, father, teacher, counsellor, physician, mind, light, honor, glory, strength, life.”
EPISTLE OP POLTCABF TO THU PH ILIPPIANS.