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The History of England in Three Volumes, Vol. I., Part A.: From the Britons of Early Times to King JohnHume, David

PhilosophyPhilosophy

The History of England in Three Volumes, Vol. I., Part A.: From the Britons of Early Times to King John

Name: The History of England in Three Volumes, Vol. I., Part A.: From the Britons of Early Times to King John
Author: Hume, David

Hume, David

Great Britain -- History

In order to complete the great work of placing the new order of monks in
all the convents, Edgar summoned a general council of the prelates,
and the heads of the religious orders. He here inveighed against the
dissolute lives of the secular clergy; the smallness of their tonsure,
which, it is probable, maintained no longer any resemblance to the crown
of thorns; their negligence in attending the exercise of their function;
their mixing with the laity in the pleasures of gaming, hunting,
dancing, and singing; and their openly living with concubines, by which
it is commonly supposed he meant their wives. He then turned himself to
Dunstan, the primate; and in the name of King Edred, whom he supposed to
look down from heaven with indignation against all those enormities,
he thus addressed him: “It is you, Dunstan, by whose advice I founded
monasteries, built churches, and expended my treasure in the support of
religion and religious houses. You were my counsellor and assistant in
all my schemes: you were the director of my conscience: to you I was
obedient in all things. When did you call for supplies, which I refused
you? Was my assistance ever wanting to the poor? Did I deny support and
establishments to the clergy and the convents? Did I not hearken to your
instructions, who told me that these charities were, of all others, the
most grateful to my Maker, and fixed a perpetual fund for the support
of religion? And are all our pious endeavors now frustrated by the
dissolute lives of the priests? Not that I throw any blame on you: you
have reasoned, besought, inculcated, inveighed; but it now behoves you
to use sharper and more vigorous remedies; and conjoining your spiritual
authority with the civil power, to purge effectually the temple of God
from thieves and intruders.”[*]

     [* Abbas Rieval. p. 360, 361. Spel. Concil. p.
     476, 477, 478.]

It is easy to imagine that this harangue had the desired effect; and
that, when the king and prelates thus concurred with popular prejudices,
it was not long before the monks prevailed, and established their new
discipline in almost all the convents.

Public-domain text, read in full here on John Shaqi.

Opening the text

The History of England in Three Volumes, Vol. I., Part A.: From the Britons of Early Times to King JohnHume, David

PhilosophyPhilosophy

The History of England in Three Volumes, Vol. I., Part A.: From the Britons of Early Times to King John

Hume, David

Great Britain -- History

In order to complete the great work of placing the new order of monks in
all the convents, Edgar summoned a general council of the prelates,
and the heads of the religious orders. He here inveighed against the
dissolute lives of the secular clergy; the smallness of their tonsure,
which, it is probable, maintained no longer any resemblance to the crown
of thorns; their negligence in attending the exercise of their function;
their mixing with the laity in the pleasures of gaming, hunting,
dancing, and singing; and their openly living with concubines, by which
it is commonly supposed he meant their wives. He then turned himself to
Dunstan, the primate; and in the name of King Edred, whom he supposed to
look down from heaven with indignation against all those enormities,
he thus addressed him: “It is you, Dunstan, by whose advice I founded
monasteries, built churches, and expended my treasure in the support of
religion and religious houses. You were my counsellor and assistant in
all my schemes: you were the director of my conscience: to you I was
obedient in all things. When did you call for supplies, which I refused
you? Was my assistance ever wanting to the poor? Did I deny support and
establishments to the clergy and the convents? Did I not hearken to your
instructions, who told me that these charities were, of all others, the
most grateful to my Maker, and fixed a perpetual fund for the support
of religion? And are all our pious endeavors now frustrated by the
dissolute lives of the priests? Not that I throw any blame on you: you
have reasoned, besought, inculcated, inveighed; but it now behoves you
to use sharper and more vigorous remedies; and conjoining your spiritual
authority with the civil power, to purge effectually the temple of God
from thieves and intruders.”[*]

     [* Abbas Rieval. p. 360, 361. Spel. Concil. p.
     476, 477, 478.]

It is easy to imagine that this harangue had the desired effect; and
that, when the king and prelates thus concurred with popular prejudices,
it was not long before the monks prevailed, and established their new
discipline in almost all the convents.

Public-domain text, read in full here on John Shaqi.

The History of England in Three Volumes, Vol. I., Part A.: From the Britons of Early Times to King John

The History of England in Three Volumes, Vol. I., Part A.: From the Britons of Early Times to King John

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