The church-history of Brittany from the beginning of Christianity to the Norman conquest under Roman governours, Brittish kings, the English-Saxon heptarchy, the English-Saxon (and Danish) monarchy ... : from all which is evidently demonstrated that the present Roman Catholick religion hath from the beginning, without interruption or change been professed in this our island, &c. / by R.F., S. Cressy of the Holy Order of S. Benedict.

* 1.1XVII. CHAP.

1.2. &c. The tenour of Saint Aldelms Letter in the name of the English Saxon Synod, to Geruntius King of the Brittains in Cornwall.

1. THE Letter of Saint Aldelm reproving the errours of the Brittains now fol∣loweth: which though it be some what long, will deserve a place in our History, though it were onely to shew, that exce∣pting two or three points of Discipline, there was a perfect agreement between the Saxons and Brittains in all things touching the Ca∣tholick Faith: otherwise the Saxon Bishops would not have railed, in case they had er∣red, to rectify their iudgment. The Inscription of the said Letter is as followeth.

[2 To my glorious Lord Geruntius King of the Western Kingdom, whom I, as God the searcher o•• hearts is my witnes, doe em∣brace with brotherly charity: And likewise to all Gods Preists inhabiting Danmonia (or Cornwall.) I Althelm, unworthy Abbot, doe wish health and salvation in our Lord.

3. Being lately in a Synod of Bishops assem∣bled out of the whole nation in a manner, a wonderfull multitude of Gods Preists came thither, being moved thereto out of a solici∣tude for the good of the Churches, and care of the peoples salvation, to the end that ad∣vising in common about the Ecclesiasticall Canons and Ordinances of the Fathers, they should through Christs assistance be putt in practise.

4 After these things were duly perform'd, the whole Assembly u••animously imposed upon mee, though unworthy, a command to frame Letters directed to your Piety, in which I might acquaint you with their fa∣therly suggestion & request that you would be carefull not to break the Vnity of the Ca∣tholick Church, nor admitt opinions not sui∣ting with the Christian Faith, since so doing you would deprive your selves of future re∣wards in heavē. For what proffit can any one receive from good works done out of the Catholick Church, although a man should be never so strict in Regular Observances, or retire himself into a desart to practise an Anacho∣reticall life of Contemplation?

5. Now that you may better understand for what especiall causes this Letter is directed to you▪ I will here breifly discover them to you. Wee have heard, and by severall rela∣tions been assured that your Preists doe very much swerve from the Rule of Catholick Faith enioynd in the Scriptures, and that by their quarrells and verball cōtentions there is arisen in the Church of Christ a greivous Schism & scandal, whereas the Psalmist saith, Great peace is to those who love thy name,* 1.2 and among them there is no scandall. For the Peace of Religion is preserved by a charitable concord of mens minds, as on the other side conten∣tion violates Charity. Hence the same Psal∣mist exhorts all those who embrace the true Faith to a fraternall unity saying, It is God who makes brethren to live in one mind in a house. Now by this House is understood the whole Church of God spread through the world.* 1.3 For Hereticks and Schismaticks being estranged from the Communion of the Church, and by contending about severall new opinions encreasing in their nūbers, doe, like unprof¦fitable tares sown in a rich soyle, corrupt and defile our Lords harvest. But the Apostles trūpet doth represse this shamefull humour of contention, saying, If any one will be conten∣tious we have no such custom,* 1.4 nor the Church of God, which is without spott or wrinckle. For that peace is the Mother of Catholicks, is declared by the Evangelicall Oracles,* 1.5 Blessed are the peace∣able, for they shal be called the children of God. And hence it is that when our Lord and Sa∣viour descended from heaven that he might wipe away the hand-writing of our first pa∣rents which was against us, and that by Peace intervening he might reconcile the world, an Angelicall Quire melodiously sung,* 1.6 Glory to God on high, and on earth peace to men of good will: and the Psalmist saith, Let Peace be made by thy power, and abundance in all thy Towers.

6. Moreover a rumour is spread abroad, that in your Province there are certain Preists and other Ecclesiasticks, who contrary to the teaching of the Church doe obstinatly refuse to admitt the Tonsure of S. Peter Prince of the Apostles: and doe pertinaciously defend themselves with this excuse, that they doe imitate the Tonsure of their Predecessours whom with pompous phrases they exalt, as men eminently illustrated with Divine Grace. Whereas if we presse them to tell us who was the first Authour of this their rasure and Tonsure, either out of ignorance of the Truth▪ or dissembling a lye, they have not a word to say. But wee, and many others with us can as∣sure them that Simon the Inventour of Magi∣call arts, was the Authour of this Tonsure. The fraudulent and diabolicall skill of Necro∣mancy contrived by whom against S. Peter,

is testified by the ancient Book called The Combat of the Apostles, and by the ten books of S. Clement.

7. But as for us, we are able according to the authority of Holy Scriptures to give a true and sufficient testimony of our Tonsure, and doe affirm that S. Peter ordained this Rite of Tonsure for severall causes: First that thereby he might on his head bear a representation of our Lord, who ascending the Crosse for our Redemption was Crownd by the execrable Iews in a cruell manner with sharp peircing thorns. Next that the Preists of the Old and New Testament might be distinguished by their habit and Tonsure. And lastly, that the same Apostle and his followers might carry the ridiculous expression of scorn used by the Romans, who when they sold their slaves taken in war, they were wont to crown them. But in the Old Testament this Signe of Tonsure took its Originall, if I be not mistaken, from the Nazarites, who were persons consecra∣ted to God: for it is a mark of a Royall and Sacerdotall descent. For a Tiara was anciently sett on the heads of the Preists; which being enwrapped in fine linnen was round, like the Middle Sphere: and this is represented by that part of the head which is shorn. Now a Crown or Diademe was a golden circle of some breadth, which encompassed the heads of Kings. And both these signs are expressed on the heads of Clergy-men, concerning whom S. Peter saith, You are an elect nation, a Royal Preist-hood. And moreover by this Rite of shaving and polling is signified our duty to cutt off all our vices,* 1.7 and that we should devest our selves of our sins as we doe of our haires.

8. But there is among you another pra∣ctise, far more pernicious to soules, which is, that in the observation of the Solemnity of Easter you neglect to follow the Rule of the three hundred and eighteen Fathers who in the Nicene Councill, with great sagacity established the Circle of Nineteen years to last to the end of the world, by the numbers of Eight and Eleaven: and also ordained the Paschall supputation from the fourteenth day of the Moon to the one and twentieth, making these the terms of the Paschall Circle, which it is unlawfull for any one to trans∣gresse. Whereas the Preists among you ac∣cording to the Account and Circle of Ana∣tolius, or rather according to the Rule of Sul∣pitius Severinus who described a Course of eighty four years, doe some-times observe the Paschall Solemnity on the fourteenth Moon with the Iews, whereas the Bishops of the Ro∣man Church doe observe neither of these ways of calculation: Neither have they de∣creed that posterity should follow the Pas∣chall Table of Victorius, which contains a course of five hundred thirty two years. For there was a sort of Heretiks in the East called Tessera-decatitae, because they celebrated the Paschall Solemnity on the fourteenth Moon with the Iews who blaspemed our Lord, and trode under foot the pearles of the Gospell. And for this they were excluded from the Com∣munion of the Church, and ranked among the unhappy conventicles of Schismatiks. Of these, as I remember, S. Augustin makes mention in his Treatise of Ninety Heresies.

9. But besides these enormities, there is another thing wherein they doe notoriously swerve from the Catholick Faith and Evange∣lical Tradition, which is, that the Preists of the Demetae (or South-west Wales) inhabi∣ting beyond the bay of Severn puffed up with a conceit of their own purity, doe ex∣ceedingly abhor•• communion with us, in∣somuch as they will neither ioyn in prayers with us in the Church, nor enter into society with us at the Table: yea moreover the frag¦ments which we leave after refection they will not touch, but cast them to be devoured by doggs and unclean Swine. The Cupps also in which we have drunk, they will not make use of, till they have rubbed and cleansed them with sand or ashes. They refuse all civil salutations or to give us the kisse of pious fraternity,* 1.8 contrary to the Apostles precept Salute one another with a holy kisse. They will not afford us water and a towel for our hands, nor a vessell to wash our feet. Where∣as our Saviour having girt himself with a towell, washed his Disciples feet, and left us a pattern to imitate, saying, As I have done to you, so doe you to others. Moreover if any of us, who are Catholicks, doe goe amongst them to make an abode, they will not vouch∣safe to admitt us to their fellowship till we be compelled to spend forty dayes in Pen∣nance. And herein they unhappily imitate those Hereticks, who will needs be called Cathars (or Puritans.)

10. Such enormous errours and maligni∣ties as these are to be mournfully bewayld with sighes and teares: since such their beha∣viour is contrary to the precepts of the Go∣spell,* 1.9 and suiting with the Traditions of Iewish Pharisees, concerning whom our Saviour saith, Woe unto you Scribes and Pharisees who cleanse the outsides of Cupps and dishes. On the contrary our Lord disdaind not to be present at feasts with Publicans and sinners, thereby shewing himself a good Physician, who was carefull to provide wholesom ca∣taplasms and medecines to heale the corrupt wounds of those that conversed with him. Therefore he did not, like the Pharisees, de∣spise the conversation of sinners, but on the contrary, according to his accustomed cle∣mency, he mercifully comforted the poor sinfull woman who bewayld the former pol∣lutions of her life, and casting herself at our Lords feet, washed them with showres of teares, and wiped them with the curled locks of her haire, concerning whom he said, Her many sins are forgiven her, because she hath loved much.

11. Since therefore the truth of these

things cannot be denyed, we doe with earnest humble prayers and bended knees beseech and adiure you, as you hope to at∣tain to the fellowship of Angels in Gods heavenly kingdom, that you will no longer with pride and stubbornes abhorr the do∣ctrines and Decrees of the Blessed Apostle S. Peter, nor pertinaciously and arrogantly despise the Tradition of the Roman Church, preferring before it the Decrees and ancient Rites of your Predecessours. For it was S. Peter, who having devoutly confessed the Son of God, was honoured by him with these Words, Thou art Peter, and upon this Rock will I build my Church,* 1.10 and the gates of hell shall not prevayle against it: And to thee will I give the keyes of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in hea∣ven, and whatsoever thou shalt loose on earth shal be loosed in heaven. If therefore the Keyes of the kingdom of heaven were given to S. Peter, who is he, who, having despised the principall Statuts and ordinances of his Church, can presumingly expect to enter with ioy through the gate of the heavenly Paradise? And if he by a peculiar Priviledge and happines received the power of binding and the Monarchy of loosing in heaven and earth, who is he, who having reiected the Rule of the Paschall Solemnity, and the Rite of the Roman Tonsure, will not rather appre∣hend to be indissolubly bound, them merci∣fully absolved from his sins?

12. But it may be some nice Disputer pre∣suming on his skill in Scripture and other learning, will fancy that he can excuse and defend himself under the sheild of such an Apology as this, saying, I doe sincerely vene∣rate the Precepts of both the Old and New Testa∣ment, and with my heart and tongue I doe con∣fesse in God an Vnity of Essence and Trinity of Persons: I doe freely preach to the people the My∣stery of our Lords Incarnation, the Crosse of his Passion, and the Victorious Trophey of his Resur∣rection: I doe diligently denounce to my hearers the last Iudgment of the living and dead, in which with a most equall ballance every one ac∣cording to their different merits, shall receive a different retribution of happines or misery This I beleive and professe, and by the priviledge of this Faith I doe not doubt but I shall be reckoned and rewarded with the lott of true Orthodox Ca∣tholicks.

13. But alas, this seeming Fortresse under which they hope to lurk securely, I will en¦deavour to batter to the ground with the Engin of the Apostles reproof;* 1.11 For S. Iames who is called the Brother of our Lord, saith, Thou beleivest that there is one God: and imme∣diatly he adioyns, directing his speech by an Irony to the twelve Tribes in the dispersion, Thou doest well. But take notice of this, The De∣vills likewise beleive this, and tremble: For Faith without Works is dead. His meaning is, that Catholick and Brotherly Charity must in∣separably walk together in the same path, as that glorious Preacher and Vessell of Ele∣ction S. Paul testifies,* 1.12 saying, If I knew all Pro∣phecy and all Mysteries, if I had Faith so that I could remove mountains, and if I should give my body to be burnt, and had not Charity, all this would proffit mee nothing at all. I will summ up all in one short sentence: That man does in vain boast of the Catholick Faith, who does not follow the Dogme and Rule of S. Peter. For the foundation of the Church and stability of Faith which can be shaken by no winds or tempests, rests principally on Christ, and after him consequently on S. Peter.* 1.13 Hence the Apostle saith, Other foundation can no man lay, besides that which is layd, which is Iesus Christ. And Divine Truth it self hath thus establi∣shed the Priviledge of the Church to S. Peter: Thou art Peter,* 1.14 and on this Rock I will build my Church.

14. This is the tenour of Saint Aldelm's Epistle to Geruntius King of Cornwall, and to the Brittish Preists his Subjects, in which may be observed what extreme bitternes and ma∣lice still possessed their minds against the Sa∣xons, insomuch as they chose rather to be separated from the Communion of the Catho∣lick Church, then to conform to them by relinquishing any of their old irregular Rites. And here likewise may be observed, how vainly our Protestant Writers endeavour to fly to the Brittains for defence of their de∣serting Catholick Doctrines. Hence the Centu∣riators of Magdeburg,* 1.15 (and others imitating them) taking advantage from an errour in the printed Copy of S Beda's history, where Castitatem is read for Caritatem, doe affirm, That there was a sharp debate between Aldelm and the Brittains, against whom he earnestly in∣veighs, because they would not approve Celibacy of Preists, and other new invented Rites, as Beda testifies in the fifth Book of his History and nine∣teenth Chapter. The same likewise is manifest out of Aldelms Epistle to Geruntius King of the En∣glish. Whereas it is manifest that not a word is spoken in this Epistle touching Celibacy.

15. This Epistle was not written in vain, for as S. Beda testifies, By the reading of it many Brittains subject to the West-Saxons were brought to the Catholick Rite of celebrating our Lords Paschall solemnity.* 1.16 Whence we may likewise observe that these Brittains, though they were immediatly governed by a King of their own nation, yet both he and they were subordinatly dependent on Inas King of the West-Saxons: Notwithstanding which depen∣dence and subjection, the Saxons did not seek by violence and terrour to force their consciences, but with all meeknes and ten∣dernes to invite them to Catholick Vnity.

Notes

• * 1.1

  XVII. CH.
• * 1.2

  Psal. 1▪8.••, 5.
• * 1.3

  Psal. 6.7
• * 1.4

  •• Cor 11.
• * 1.5

  Math 5.
• * 1.6

  Luc. 11.
• * 1.7

  1. Pet. 11.9.
• * 1.8

  Rom. 16.
• * 1.9

  Math. 23.
• * 1.10

  Math. 16.
• * 1.11

  Iam 11.
• * 1.12

  1. Cor 13▪
• * 1.13

  1. Cor. 3.11.
• * 1.14

  Math. 16.
• * 1.15

  Magdeb. Cent. 7. f. 5▪ 9
• * 1.16

  Bed. l. 5. c. 2••.