diction over them, which the pope had conferred upon him. All the demands of St. Augustine were refused. From this you infer, that their religious creed differed from that of the Roman see, and 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 substance; that the difference 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 roman-catholic 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 coineides 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-Saxons †, is singularly interesting. 66 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 * Hora Biblicæ, part 2. The Edda. 66 66 put to those religions which made war their principle, 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 ser"vile part of the community the gospel was indeed "tidings of great joy; frequently they were eman"cipated, either in the first fervor of the owner's "conversion, or as an act of atonement, and meri"torious 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 romancatholic missionaries to the roman-catholic faith.Can such a faith deserve a harsh word? * Vol. 1, book 2, c. 2, p 203. 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 probity, talent, and true religion. 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; and, 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,—1.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. VI. 1. Early Years of St. Dunstan. His family was noble. All historians agree, that his education was suitable to his birth; that his proficiency, both in sacred and profane literature, was great; that he was eminently skilled in the elegant arts of music, painting, engraving, and working in metals; and that his knowledge, and exemplary conduct, made him universally respected and beloved, and destined him, in public opinion, to the highest dignities, and most important employments. While he was thus rapidly ad vancing to distinction, he fell into disgrace at court, and was visited by a long illness. In these serious hours, he determined to embrace a religious life; and, sometime after his recovery, received the order of priesthood, and with it the monastic habit. He was attached to the parish church of Glastonbury; still he lived in retirement, and devoted, in an obscure and humble cell, all the time which his parochial duties left at his disposal, to prayer and penitential austerities. He distributed his own fortune, and a considerable property which had been bequeathed to him, between his church and the poor. His virtues attracted the attention of Edmund, his sovereign: he conferred on him the royal palace and manor of Glastonbury, and appointed him abbot of the adjoining convent of Benedictine monks. |