Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abbey_n	abbot_n	leave_v	22	3	6.0189	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42518	A short history of monastical orders in which the primitive institution of monks, their tempers, habits, rules, and the condition they are in at present, are treated of / by Gabriel d'Emillianne.	Gavin, Antonio, fl. 1726.	1693 (1693)	Wing G394; ESTC R8086	141,685	356

Monasterii Cassinensis 1 Patriarchae Sacrae Religionis 2 Abbas Sacri Monasterii Cassinensis 3 Dux 4 Princepts omnium Abbatum Religiosorum 5 Vice-Cancellarius Regnorum utriusque Siciliae Hierusalem Hungariae 6 Comes 7 Rector Campaniae Terrae Laboris Maritimaeque Provinciae 8 Vice-Imperator 9 Princeps Pacis Titles of the Abbots of Montcassin 1 Patriarch of the Sacred Religion 2 Abbot of the Sacred Monastery of Cassin 3 Duke and 4 Prince of all Abbots and Religious 5 Vice-Chancellor of the Kingdoms of both the Sicilies of Jerusalem and Hungaria 6 Count and 7 Governour of Campania and Ferrra di Lavoro and of the Maritime Province 8 Vice-Emperour and 9 Prince of Peace They want but three steps more to arrive at the top of that Ladder of Humility which St Benet hath built in his Rule All the favour which one may show to St. Benet in this place is to excuse his intention and to say that when he permitted his Monks to possess so much in common he did not foresee the ill use they would make of it and to what excess of delicacy and pride it would carry them CHAP. X. Of the Progress of the Order of St. Benet since the year 543 to 940. When begun the first Reformation BENET when living sent two of his most beloved Disciples Maurus and Placidus one into France and the other into Sicily for to found there some Monasteries They made there in a short time a wonderful progress by the favourable disposition of several great Lords who did help them in their design It hapned also beyond Benet's intention and by a particular providence of God who draws good from evil when he pleaseth that some years after his death many of his Monasteries became well indowed Colleges wherein Youth were instructed and Sciences did flourish Because as in that time the most part of Europe was not yet converted to the Christian Faith or was lately brought over to it there was need of good learned men to convert and confirm the people in the Doctrin of the Gospel The Christian Princes considering the advantages of retirement for Studies and that Benet's Rule did contain for the most part Statutes very proper for the administration of a College they founded many Monasteries of his Order with the intent they should teach in them not only their young Monks but all others who would come there to board Hence it was that the manual labour which according to St. Benet's Rule took up the best part of the day was shortned if not quite released in favour of the Students and those who had not wit enough in their heads to apply themselves seriously to studies and to compose Books found enough in their Fingers to Transcribe Bind and guild them This in a very short time did furnish all the Monasteries with excellent Libraries that were a great help to their Studies because Printing not being used in those times all Books being in Writing were extream dear and those Seculars who had not the advantage of the Libraries of Monks were not able to have many This gave then fair opportunity to the Religious of becoming learned and what encouraged them more yet was that on the account of their Learning they were called to Bishopricks and other Ecclesiastical Dignities even to the Papacy it self In an old Table of the greatness of the Order of St. Benet I find 28 Popes 200 Cardinals 1600 Archbishops 4000 Bishops The principal Monasteries where Studies and Learned Men did flourish with great reputation were those of Fulda Milan Hirsauge Auxerre St. Martins of Treves Hirsfeld Rheims St. Gall St. Denis Wissembourg Malmesbury in England Corbie Neubourg Altendorf Luxevil and a great many others the relation of which might prove perhaps too tedious In a word if we believe Tritemius towards the year 840. almost all the Monasteries of the Order of St. Benet were learned Academies and Schools in which were taught not only Divinity and Philosophy but also Mathematicks Musick Rhetorick Poetry the Hebrew Arabick Greek and Latin Tongues These were the Golden Ages of the Monks very different from those of our times It was then that the Abbies of the Order of St. Benet became so rich by the great and noble gifts which the Princes and great Lords gave them as an encouragement to the learned By which means the Abbots became themselves great and mighty Lords and got magnificent Titles The Abbot of Augia the Rich in Germany has yearly 60000 Golden Crowns and in his Monastery were received none but Princes Earls and Barons The Abbies of Weissembourg of Fulda and of St. Gall in Germany do possess yet●innumerable riches and their Abbots are Dukes and Princes of the Empire One of the Abbots of St. Gall entred into Strasbourg on a publick occasion with a Retinue of 1000 Horse Should I treat here in particular of all the Abbies of the Order of St. Benet this could not be done without making a great Volume They were formerly above 15000 in number but they are now a great deal more As the intentions of those who founded Monasteries were very various I shall here relate some of the principal motives which gave rise to these Foundations CHAP. XI What were the motives to the Founding of so many Monasteries SOME as I have already said had a motive thereto the making attonement for their Extorsions Paricides and Robberies and hoped they had done it in great measure by employing part of what they had pillaged or stollen in founding Monasteries such was the infatuation of those times Others indeed carried by a truly noble Spirit and good Zeal founded many of them to favour Virtue and Letters witness Oswaldus King of England who founded several Ut inventus in iis bonis Literis Moribus imbui ac erudiri posset to the end that Youth should be instructed in them both in Learning and good Manners Not very long after the False Doctrin of Proper Merit and of applying the Merits of one man to another having crept into the Church the most impious and wicked undertook to lay foundations with this infamous Bargain that while they gave themselves up to all sorts of Crimes and sinful Courses the Monks should pray and merit Heaven for them and their Posterity A fourth reason which perswaded a great many persons towards the end particularly of the tenth Century to found Monasteries was a false Opinion they had imbibed that the World would come to an end with that Age. This does appear by the old Charters of Donation of those times of which this is one In Dei Nomine perpetrandum est unicuique hominum quam vel●citer tempora caduca praetereunt futura appropriant Ideo penset unusquisque apud semetipsum si habeat unde aliquid de facultatibus suis tribuere valeat ad venerabilia loca pro remedio animae suae ut in sempiterna requie cum Beato Petro Andraea Paradysum

of St. Austin ibid. Nuns Hermits of St. Hierom ibid. Nuns of Cassianus ibid. Nuns of St. Isidor ibid. Carmelite Nuns ibid. Reformed Barefooted Carmelite Nuns p. 243 Nuns of the Immaculate or Vnspotted Conception of the Virgin Mary ibid. Franciscan Nuns ibid. Nuns of the Third Order of St. Francis p. 144 Third Order of Penitent Nuns of St. Francis ibid. Reformed Nuns of the Three Orders of St. Francis ibid. Capucine Nuns p. 245 Recollettes ibid. Penitent Nuns of the Order of St. Francis in Germany ibid. Nuns Sack-bearers p. 246 Nuns Urbanistes ibid. Nuns of St. Francis of Paula ibid. Nuns of the Visitation of the Virgin Mary ibid. Order of Urselines or Jesuitesses p. 247 Order of the Ten Virtues or Delights of the Virgin Mary called the Annunciade p. 249 Another Order of Annunciade called Coelestes p. 252 The Order of Clarisses ibid. Order of Katherine of Siena p. 254 Order of Repenties or Penitent Sisters p. 257 Hermaphrodite Order both of Nuns and Monks of Fontevrault p. 258 Hermaphrodite Order of St. Briget for both Sexes p. 260 Hermaphrodite Order of Gaustalla p. 271 Treatise of Military Regular Orders THE Order of Knights of St. John of Jerusalem alias of Rhodes now of Malta p. 277 The Order of Templars p. 278 The Knight-Order of Montjoye p. 281 The Order of Avis in Portugal ibid. The Order of St. Lazarus p. 283 The Order of Calatrava in Spain p. 284 The Order of Knights of Alcantara p. 285 The Order of Knights of St. James p. 286 The Order of Teutonick Knights Marrianes or Sword-bearers p. 287 The Order of Christ's Militia p. 288 The Order of Knights of the Virgin Mary in Italy p. 289 The Order of Knights of Montesia or Brothers of our Lady p. 290 The Order of Christ's Knights in Portugal ibid. The Knights of St. Georges of Corinthia p. 291 List of the Orders of Knights instituted by the Popes p. 292 The Conclusion of Military Orders and of the Order of the Dragon p. 293 A Conclusion of the whole Work p. 297 The Monastical Rules Contained in this Book RVLE of the Tabennisiens or of St. Pacomius p. 8 Rule of the Eustatiens p. 10 Rule of St. Basil p. 16 Rule of St. Austin p. 25 Rule of St. Benet p. 59 Rule of the Trinitaries p. 136 Rule of St. Francis of Assise p. 159 Rule of St. Francis of Paula p. 178 Rule of the Jesuits p. 193 Rule of St. Briget p. 260 A SHORT HISTORY OF Monastical Orders IN Which the Primitive Institution of Monks their Tempers Habits Rules and the Condition they are in at present are treated of CHAP. I. Of the Original of the Monks THOSE who have applied themselves to find out the Original of the Monks do generally agree that it only proceeded from the Persecution wherewith the Church from time to time hath been afflicted the Christians at such times retiring into Solitudes Forests and Mountains where they accustomed themselves to live Paul of Thebes in Egypt at the time of the Persecution which Decius caused fearing to be declared Christian by his Brother in Law and to be delivered into the hands of the Pagans who would have put him to death fled away into a Desert about the year of our Lord 260. and hid himself in a Cave at the foot of a Rock His Necessity and the Beauty of the Place keeping him there he at last so much delighted in it that he never left it during his life He lived there without any conversation with men and only upon the fruit of Palms He died there being an hundred and thirteen years old having past eighty eight of them in this Desert entirely unknown to the last day of his Life when St. Antony wandring from one Desert to another found him by chance assisted at his Death and buried him This Antony was an Egyptian and great Lover of Solitude Having got several together who followed his Example he brought them to live in common in little Cells or Cabins near one another and became their Abbot So that as Paul the Theban is acknowledged to have been the first Hermite so is Anthony to have been the first who took upon him the quality of an Abbot or Father of a Monastery He died in the 105th year of his Age in the year of our Lord 361. after having past the better part of his Life in Solitude Nevertheless it was not the Example of these two great Men which only conduced to the so much filling of several of the Eastern Provinces with Monks or Solitaries But also the Pagan Philosophers helped much to the advancement of this new kind of Life and perhaps gave the first Model of it Constantine the Great having restored to the Church that Peace which his Predecessors had taken from it the Christians found themselves by that means in more liberty to converse with the Gentiles Now there being at that time certain Sects of Pagan Philosophers who made a great noise in the World some of them having even sequestred themselves from all humane Commerce nay quitted their Wives Children and Possessions in a word affecting to despise all things to give the better Proofs of the excellency of their own Philosophy Some Christians who saw that this sort of men captivated the people and passed in their Opinions for Admirable and Divine Persons so being an Obstacle to the Conversion of the Gentiles undertook to shew them that the Philosophy of the Gospel was by no means inferiour to theirs They fancied they had found the Precepts of it in St. Mark chap. x. vers 29. where 't is said Thereis no man that hath left House or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospels but he shall receive an hundred-fold and eternal Life Interpreting therefore this very rigorously according to the Letter and not in the sense in which it ought to be understood they left all these things and returned into those dismal Solitudes which before had been their abode in time of Persecution Where they covered themselves with great Frocks to distinguish them from other Christians in like manner as the Pagan Philosophers were different from other Men by their great Robes with Fringes This was that which made people to call them Philosophers and that sort of Life which they professed Philosophy Thus it is that Sozomen a very ancient Author and great Admirer of that Monkish sort of Life speaks of them Here saith he is what I could learn of the wonderful life of these holy Solitaries who are the Philosophers of our Religion The same Author relates a great many Miracles wrought by the Monks whether it were that God was willing by that means to give a kind of approbation of the simplicity of their hearts or that the Church being then as it were in its infancy he continued to confirm the Truth of the Gospel by Miracles wrought by those persons who made the greatest shew