A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

CHAP. IX. (Book 9)

Ecclesiastical Observations on the Fourteenth Century.

WE will not dwell upon Scholastical Questions discussed by the Divines of this Age. It would * 1.1 be an intolerable Task only to repeat all their Disputes. We will only make some Obser∣vations upon the Questions of Consequence, which have made a noise in the Church. One of the Chief is that of the Power of the Pope, and the Church over the Temporalties of Kings. The Popes pretended to make a new Doctrine of it; but in coveting too much, they lost, what they had Usurped. Till then, no Man had any Thoughts to examine their Right, and they seemed thereupon to be put in possession. The haughtiness, wherewith they had a Mind to practise it over Philip the Fair, and over Lewis of Bavaria, made it plain, of what consequence it was, and induced Princes to search into the Matter. Thence they discover'd the weakness of their Pretence, and opposed it; they recover'd out of their Error, the Soveraignty of Princes was confirmed, as to Temporals, and the bounds of both Powers fixed. They began to dispute with the Clergy the Right, of which they were possess'd, to exercise Temporal Jurisdiction, and to take cognisance of many Civil Causes under colour of Excommunication, an Oath, and Sin. They had a Mind like∣wise to invade the Privileges of the Clergy, and the Revenues of the Church. But they defended themselves stoutly, and maintain'd their Jurisdiction and Immunities, by a great number of Ca∣nons and Regulations, wherein they used all the ways imaginable to maintain themselves in their Privileges; nevertheless they own'd some Abuses of their Jurisdiction, and applied Remedies there∣to; but notwithstanding all this, they lost by degrees part of their Temporal Jurisdiction.

The Residence of the Popes, and the Court of Rome at Avignon, whatever may be suggested, did * 1.2 not lessen the Power of the Holy See. The French Kings made no sinister use thereof to obtain fa∣vours of the Popes, which might prove prejudicial to their Authority. But as Monsieur Baluzius observes, after Nicolas Clemangis, the Italians brought into France the Debaucheries and Luxury of their Country Vices, from which till then it had been wholly free. The Court of Rome likewise introduced a way of litigious wrangling at Law. The Popes levied the Tenths on the Clergy, or else permitted the Kings to do it, on divers Pretences. The Schism, which followed, involved the Church in Troubles, overthrew the Method observed in Elections, and Collations of Benefices, filled the Churches with mercenary Pastors, obliged the Competitors to do many mean things with the Princes to be upheld, to sell Benefices, or bestow them on their Creatures, and exorbitantly to levy the Tenths on the Clergy. It is hard to determine, which of the two Adversaries had the right on his Side; nay, it was never judged meet, in order to the removing of the Schism, to search into the right, it was round so very obscure; and when the Councils of Pisa and Constance engaged in the Controversie, they entred not upon this Question, and offered no Prejudicate Opinion against the right of either; but they condemn'd and depos'd them, because they would not re∣nounce the Papacy, as they had engaged, and, as the case of the Peace required. The Schism has no way diminished the certain Authority▪ which the Supream Bishops have received from JESUS CHRIST; but it has shewed, that they have a Superior Judge on Earth; which is a General Council.

BONIFACE IX. was the first, that settled First-fruits to be Paid by Bishopricks and Abbies (that * 1.3 is to say, the reserve of One Year's Revenue) whereof John XXII. had already given an Example, in putting a like Imposition on Benefices for an Expedition into the Holy Land, and by settling first of all the Taxes for the Secretaries, that dispatched Grants of Benefices, in Proportion to the Revenue.

BONIFACE VIII. appointed a Jubilee for all such, as should visit the Churches of St. Peter and * 1.4 St. Paul, in the Year 1300. and so for every Hundredth Year. Clement V. ordered the same every Fiftieth Year, upon the Petition of the Romans.

JOHN XXII. had a great Dispute, as we have said, with the Grey-Friars, about the Propriety of those things, which they consumed in the using. This Question drew on that concerning the Po∣verty of JESUS CHRIST. There are great Volumes made on both sides upon this Subject.

The Opinion of this Pope touching the state of Souls after Death, made a great noise; but this Question was soon decided by Benedict XII. his Successor, who determined clearly, that the Souls of the Just, who die Purged from their Sins, enjoy the intuitive Vision of God, wherein he makes the chief Happ••ness immediately after their Death, or after they have been purified in Purgatory, before the Day of Judgment, to consist.

Provincial Councils, and particular Synods of Bishops were frequent in this Century. All the Bishops were boun•• to Appear there, at the Command of the Metropolitan, or to send Proxies,

and a lawful Excuse. The Abbots, and the Deputies of the Chapters of Cathedrals were likewise * 1.5 sent for thither. The Rules and Decrees which were made in the Provincial Councils were pub∣lished, and put in execution by the Bishops in their respective Diocesses: The Elections were yet Legal, and according to Custom for the Bishopricks and Abbies. The Ordinaries for the most part provided for other Benefices. There was of these a great number in Patronage; but such as were presented by Patrons, were forbidden to take Possession, till they were instituted by the Bi∣shop, or his Archdeacon; but as for those, who were provided with Benefices with charge of Souls, by the Donors, who had right both to confer and institute, they were injoyned to present them∣selves to the Bishop of the place in due time. The Commendams of Abbies became very frequent; Clement V. who gave several of them, saw good cause to repent it, his Successors continued them; and notwithstanding the Revocation of Benedict XII. the most part of the Abbies began to be given in Commendam. Clement IV. reserved to himself the bestowing of all Benefices vacant in Curiâ. Gregory X. restrain'd it to a Month. John XII. in prohibiting the Plurality of Benefices, decreed, That those, who had Money, should be obliged to resign, and herein appropriated to himself the Donation. Benedict XII. reserved to himself for his life only, all the Benefices vacant in Curi••, and all such as were void by the translation of Incumbents, to other Benefices. Clement VI. made the like Reservations; but Edward III. King of England, prevented the Execution of it in his Kingdom. Innocent VI. revoked the Reserves by his Bull Pastoralis; but they presently return'd to the old wont. Gregory XI. recall'd them afresh; but during the Schism, which came on, the two Anta∣gonists made use of all Methods to render themselves Masters of the Benefices, and the Mischief be∣came so great, that the Princes were obliged to seek a Remedy. After the Death of the Incum∣bents there were nominated Administrators to manage the Profits of the Benefices; but the right of the Crown took place in most part of the Bishopricks, and consequently the King, or such as of Custom, or Right, had the Administration of the vacant Bishopricks, presented to the Bene∣fices thereon depending. In some places a Prebendary, when he came to die, might dispose of a Year's Revenue of his Benefice, after his Death.

The Plurality of Benefices was very common, in spite of the re-iterated Prohibitions; they were herein so remiss, that License was given even to the same Person to enjoy two Benefices, pro∣vided they were not inconsistent, and that only one of them be with cure of Souls. Residence likewise was recommended, and such as were provided of Benefices, were obliged to take the Or∣ders thereunto requisite. Command was given to pay the Tythe of all kind of Fruits: from this the Immunity of the Clergy, and the Revenues of the Church were exempted, and many Decrees were made against them, that should attempt them; this Immunity was extended to the Leprous, who were shut up in the Hospitals. Never were Excommunications and Interdicts more frequently made use of, and all other Ecclesiastical Censures, than in this Age. The denial of Christian Bu∣rial was an ordinary Punishment, and the Councils condemned Men to Pecuniary Mulcts for faults purely Ecclesiastical. The Excommunicate were not only deprived of Church Communion, but also of civil converse, and such as kept them Company, were excommunicated. Nevertheless, it was Prohibited to make use of Excommunications for Matters merely Pecuniary, and to use vio∣lence against the Excommunicate.

The greatest care of the Prelates in the Councils was to regulate the Conversation and Morals * 1.6 of the Clergy; they made many Rules in reference to their Habits, and their Shaving. As to their Knowledge, they required not that it should be of any large Extent; they contented them∣selves, if the Unbeneficed Clergy were letter'd, that is to say, if they could Read and Write, and understood the Rudiments of Grammar; and as to the Priests, and such as had Benefices with cure of Souls, they desired they should be instructed in the Articles of our Faith, and the Ceremonies of the Church. They forbid the receiving any Priests or Clerks, who were Strangers and Un∣known, or to permit them to exercise the Functions of their Order. They enjoined the Priests to say Mass at least once a Month. They made divers Constitutions touching the Service of the Church, Reparations, and the Maintenance of the Churches, and the Ornaments. The distri∣butions made to the Canons, that assisted at Divine Service, of which the absent had no share, were settled almost in all places. The Church wardens and the Clerks, or Masters of Schools in Parishes saw themselves confirmed in this Century. Many Laws were made for the Preservation of the Goods of the Church, to prevent Alienation, and to oblige the Clergy to use them care∣fully. They were forbid to bequeath, or dispose of the Churches Goods, which they had got toge∣ther. It was ordained, that the Fonts for Baptism should be inclosed; that the Host and the Holy Chrism, and the consecrated Oils, shall be kept under Lock and Key. They revived all the Con∣stitutions, which enjoined all the Faithful to assist at the Mass of the Parish every Sunday. They granted Indulgences to them, that would accompany the Holy Sacrament, when it was carried to the Sick, to such as should pray for the Pope, the King and the welfare of the State, to those, who should bow their Heads at the Name of JESUS, who should assist at the Mass de Beat, &c. John XXII. granted them, to such as should repeat the Salutation of the Angel in the Evening, and this practice was approved in several Councils. They made many Decrees against them that eat Flesh in Lent, or on Fasting Days. As to the Abstinence on Saturdays, they made a Law for the Clergy; but it was not yet binding to the Laity.

The Number of Mendicant-Friars continued very much to increase in this Century; but they * 1.7 degenerated from their ancient Simplicity, and their former strictness. Many forlook their Or∣der, and turn'd Seculars, or went over to other Orders, that they might be capable of Benefices,

Pensions and Offices. The number of those that did it, became so great, that they were forced to debar them, who deserted the Order of the Mendicants from the holding of Benefices, or receiving Pensions, and having Offices in other Orders. They were also made uncapable to give, or receive any Vote. The Monks were forbid to admit any Persons to Profess before the Age of Fifteen, to suffer them to make Profession, or detain them, before they had passed a Year of Probation, nor to delay their Admission after the Year is expired. It was forbid to exact any thing for entrance into a Monastick Life. The keeping of the Nuns within their Cloister was order'd under the most severe Penalties. In fine, divers Canons were made for reforming the ancient Monks, who began to live loosely: and to oblige them more strictly to observe the Discipline of their respective Or∣ders, they were enjoined to hold frequent Chapters.

Clement the Vth. in the Council of Vienne, renewed the Decretal of Boniface touching the Prea∣ching, * 1.8 and Confessions of the Friars Mendicants, whereby they are permitted to Preach in their Churches, and in the Schools, or Publick places, and not in the Parishes, if they are not desired by the Curates, at least if the Bishops give them not express order. As to Confessions it is said, That their Provincials or Superiors shall present some of their Monks to the Bishop for his Appro∣bation; that leave is given to the Bishop to reject some, but he may not absolutely refuse to grant the Monks licence to Confess; and if he does, they may hear Confession, by virtue of the Power given them by the Holy See; but they are wholly forbidden to Administer the Sacraments of the Eucharist, or Extream Unction, or to marry any without the leave o•• the Curate.

Notwithstanding this Decision, there were Divines, who asserted, That such, as confest their Sins to the Monks, which had a general leave to take Confessions, were obliged to Confess a new to the Curate; that the Pope could not dispense with the Parishioners confessing once a Year to their Curates, nor give a general Power unto the Monks to confess. John de Apulia, a Divine of Paris, was cited by the Pope, John XXII. for maintaining these Propositions, and constrain'd to recant them; and consequently this Pope condemned them by his Unlimited Power, in the Year 1321.

After this, Richard Archbishop of Armagh, undertook, as we have already noted, to defend the Rights of the Curates, against the Friars Mendicants, and the matter was brought before the Tribunal of Innocent VI. where it was argued in the Year 1357. and there it hung; but he ap∣pointed, till further order, that the Mendicants should be let alone in the Possession they were in, of Confessing, Preaching and Burying, yet without Prejudice to the main Question.

Nevertheless, there were divers Councils held in this Century, which revived the Canon, Omnis utrius{que} Sexus, and explain'd it, as meant of the Curate; and likewise some, which forbid the Curates to suffer their Parishioners to go to Confession out of their own Parish. Yet, excepting the Priests, to whom they gave leave, to confess themselves to such other Priests, as they should make choice of. As to Burials, they permitted the Monks to bury those, that desired to be interr'd in their Covents; but on condition that the Corps should be carried to the Parish according to the Custom, and the Duties Paid to the Parish Churches. It was forbid likewise to build Chapels without leave of the Bishop, and that they submit them to the Odinaries, as to what concerned the outward Service. Notwithstanding the Prohibition of the Lateran Council, they settled in this Age some new Congregations, but they pitched on, to satisfie the Orders of the Council, one of the approved Rules, and ordinarily chose that of St. Augustin, which was the most General; whereto they joined particular Constitutions.

GERHARD the Great, of Deventer, instituted in that City a Congregation of Canons Regular, * 1.9 which he styled Brethren of the Common Life, because they brought all they possest to the Com∣munity, without Power to draw it back, in case they had a Mind to quit it; they imployed them∣selves in writing Works, and instructing the Youth in the Principles of Religion. The ••esuites were settled at Sienna by John Columbanus, and were so called, for that they often had the Name of JESUS in their Mouths, and lived according to the Rule of St. Augustin. Urban V. approved of their Congregation in the Year 1367. St. Bridget instituted about the Year 1360. the Order of St. SAVIOUR under the same Discipline of St. Augustin, which was confirmed by the same Pope. The Order of Hieronymites was founded in Castile, by Peter Guadastinaria; Gregory XI. ratified their Constitutions, and ordered them to follow the Rule of St. Augustin. He gave the same Rule to the Order of St. Ambrose, which he approved. There were also divers Military Orders instituted in this Age, as the Order of CHRIST established in Portugal under the Papacy of John XXII. That of Alcantara in Castile, which depends on the preceding Age, not to mention the Knights of the Fleece set up by the King of France; and the Knights of the Garter, by Ed∣ward III. King of England, which were very different from the Military Orders.

Notes

• * 1.1

  The Que∣stion of the Ecclesiasti∣cal Po••er over Mat∣ters Tem∣poral.
• * 1.2

  The Effects of the resi∣dence of Popes at Avignon.
• * 1.3

  Settlement of Annates, or First fruits.
• * 1.4

  The Insti∣tution of the Jubi∣lee. The Que∣stion of Po∣verty. The Que∣stion about the State of the ••ouls of the Just af∣•…•… Death.
• * 1.5

  The Disci∣pline of the Church, a∣bout Bene∣fices and Incum∣bents.
• * 1.6

  Divers Re∣gulations made of Manners of the Clergy, and of the Practices of the Church.
• * 1.7

  Observa∣tions on a Monastick Life.
• * 1.8

  Regulation between the Curates and the Re∣ligious Mendicants about Prea∣ching and Admini∣string the Sacra∣ments.
• * 1.9

  Congrega∣tions set∣tled in this Century.