"doctrinal corruptions. The Welch were possessed "of a purer faith."

But, can the slightest evidence, of their purer faith, on even the slightest ground to presume it, be produced? Gildas, who was himself a Welchman, and a contemporary with St. Augustine, censures, in the strongest terms, the morals of the clergy of Wales, and their neglect of clerical duty. Is it then likely, that their faith should have been purer than that of St. Augustine? Add to this, that one of St. Augustine's demands of the Welch was, that they should join him, and his companions, in preaching the word of God to the pagans*: Would he have made this demand if there had not been the strictest unity of faith between himself and the clergy of Wales? His only other demands were, that they should adopt the Roman ritual in the administration of baptism; observe the computation of Easter, used in every other part of Christendom; and submit to the metropolitan jurisdiction over them, which the pope had conferred upon him. him. All the demands of St. Augustine were refused: you infer from this, that their religious creed differed from that of the Roman see, and give to their's a decided preference. I beg leave to observe, that the difference between the baptismal rite observed by the Welch, and the rite which St. Augustine required them to observe, was a mere difference in form, not a difference in any thing, which the roman-catholic church considers to be of substance; that the dif

* Doctor Lingard's Antiquities of the Anglo-Saxon Church,

p. 2.

ference between them in the computation of Easter, respected an observance in which no point of faith was implicated; and that their refusal to acknowledge St. Augustine for their archbishop and metropolitan, was no greater assertion of the independence of their church, on an intermediate prelate, than in every æra of christianity, and in every part of the christian world, roman-catholic prelates of the fairest fame, recognized by the see of Rome to be in communion with her, and unequivocally acknowledging her supremacy, have strenuously asserted against her in points of local discipline. It should be added, that the Welch, notwithstanding these differences, were always in communion with the see of Rome; and, at no very distant period, conformed, in all the points which have been mentioned to the general discipline of the romancatholic church.

LETTER V.

RELIGION OF THE DANES-THEIR CONVERSION.

SIR,

IN this chapter you give an account of the mythology of the Scandinavian nations. It gives me pleasure to mention it with unqualified praise; and to add, that having many years ago paid particular attention to this subject, and presented the result to the public*, I now find, with pleasure, that it coincides altogether with that which the public actually receive from your much-abler pen.

In this chapter, the piracy of the Danes is properly noticed. Mr. Sharon Turner's account of the sea-kings, and of Vitingr of the North, in his History of the Anglo-Saxonst, is singularly interesting.

I cannot refuse myself the pleasure of transcribing the account which, in the chapter now before me, you give of the blessings diffused over all Scandinavia, by the propagation of christianity in those extensive regions. "By the policy, the "steady system of the popes, the admirable zeal "of the Benedictines, and by the blessing of God, "which crowned all, the whole of the Scandina"vian nations were converted, about the time of "the Norman Conquest; and thus an end was put to those religions which made war their prin

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ciple, and, sanctifying the most atrocious and “cursed actions, had the misery of mankind for "their end." In a former page* you remark, that "to the servile part of the community the "gospel was indeed tidings of great joy; frequently they were emancipated, either in the "first fervor of the owner's conversion, or as an "act of atonement, and meritorious charity, at "death." For these expressions, I most sincerely thank you but I must entreat you to keep in mind, that the conversions you speak of, and which you describe to have been attended with so many spiritual and so many temporal blessings, were conversions effected by roman-catholic missionaries to the roman-catholic faith.-Can such a faith deserve a harsh word?

* Vol. 1, book 2, c. 2, p. 203.

1

LETTER VI.

THE ANGLO-SAXON CHURCH-ST. DUNSTAN.

SIR,

AN attentive perusal of what doctor Lingard has written in his Antiquities of the Anglo-Saxon Church, and of what the same author, and Mr. Sharon Turner, have said in their respective histories of England, and an examination of all the authorities adduced by them,-have convinced me, that St. Dunstan is entitled to the praise of true religion, probity, and talent. Such was the opinion of every writer, whose works have reached us, from the time in which St. Dunstan lived, till the æra of the Reformation. Then, without the discovery of a single new fact, that could justify a change of opinion, St. Dunstan became an object of the most contumelious abuse; since that time, it has been always on the increase :-you now describe him as a perfect monster. Differing from you in this regard, I request your particular attention to this letter. I shall mention in it,-I. The early years of St. Dunstan :-II. His conduct towards king Edwin III. His conduct towards king Edgar: -IV. His enforcing the celibacy of the clergy :v. His introduction of the Benedictine monks in the room of the secular canons :-And VI. His miracles.