We allow that the same truths when accepted by different races produce different effects and find expression in different ways. An orthodox Russian Churchman and an English Churchman profess the same creeds, accept the same Scriptures, and are in all essentials of one heart and of one soul; yet it will be some time before the latter can be got to feel at home in the public worship of the former. Race, temperament and tradition reveal themselves in external modes of worship. This is true, but it is not sufficient to account for the rôle of isolation assumed by the British Church and by the daughter Church of Brittany. Some external influence appears to have been at work at a very early period, monastic in character, which was unfavourable to the cultivation of close relations with the rest of Western Christianity. It could hardly have been either of Roman or of Gaulish origin. Had it been Roman it would have constituted a bond of union instead of being, as it was, a barrier against which Augustine could not prevail; had it been Gaulish it would probably have been attempered by intercourse with the source of its inspiration. Possibly it came from the Mediterranean or from the East by way of Marseilles. ----- Footnote 95: _Hermits and Anchorites of England_, Methuen & Co. Footnote 96: Nancherrow and Carnyorth, two neighbouring hamlets in St. Just-in-Penwith, denote respectively the _valley of the stag_ and _the hill of the roebuck_. Footnote 97: Leland, _Collectanea_, i, 75. Footnote 98: Loth, _Les Noms des Saints bretons_, p. 48. Footnote 99: _Parochial History of Cornwall_, Supplement, pp. 102, 110. Footnote 100: The name of Neot’s predecessor, like that of Veronica, may have been suggested to Asser by the reputed miracle; but, if so, it would not invalidate the truth of the narrative so far as it relates to the successive founders of the church. Footnote 101: Colemanshegg is probably Kelmonseg (1308)=Kilmonseg (1332)=Kilmonsek (1427)=Kyllymansak (1442)=Calamansack (hodie), in Constantine parish, which in the eleventh century was embraced in the forest of Morrois. Footnote 102: Inq. p.m., 28 Edw. I, 44 (4). Footnote 103: _Calendar of Close Rolls_, 20 May, 1301, p. 488. Footnote 104: Pat. R., 13 Edw. III, 1339. Footnote 105: _Ibid._, 9 Edw. II, 1316. Footnote 106: _Ibid._, 1 Rich. II, 1378, and _Reg. Brantyngham_, p. 387. Footnote 107: Pat. R., 3 Edw. VI, 1549. Footnote 108: Hermit (Gr. Eremites, L. Heremita), one who lives in the desert; Anchorite (Gr. Anachoretes, L. Anchorita), one withdrawn from the world; Monk (Gr. Monachos, L. Monachus), one who dwells alone. The difference between a hermit and an anchorite was that the former was free to move from place to place, the latter was confined. The monk who had at first been a solitary soon became a member of an ordered and celibate community.