A brief relation of the order and institute, of the English religious women at Liege

A BRIEF RELATION OF THE ORDER AND INSTITUTE, Of the English RELIGIOUS WOMEN AT LIEGE.

THese English Religious Women at Liege reflect∣ing how little their Or∣der is known in England, because this their only House of our Na∣tion is but lately begun, have de∣sired

this short Paper should be publish'd. For they conceive their Institute to be so exceed∣ingly agreeable and sutable to our English natures, that many by the knowledge of it, may be invited to serve God in it, who otherwise in the world may pe∣rish most miserably.

This paper then is to give the Reader some little notice of that course of life which these Religious Women lead. They be called Chanonesses Regulars, of the Holy Sepulcher in Jeru∣salem. Now because it is the common opinion of Doctors, de∣livered in these words by(a) Suarez, That the self same judge∣ment is always to be made con∣cerning the first origin, and anti∣quity

of Religious Women, as well in general, as in every particular Order, which is to be made of the first Origin and Antiquity of Religious men: We must see the first Origin of the Chanon Re∣gulars of Jerusalem, who in Latter ages (because their cheif Monastery was at the Holy Se∣pulcher) were called Chanon Regulars, of the Holy Sepulcher in Jerusalem. For it is to be no∣ted, that Religious women use not to begin Religious Orders, but (as the same Suarez teacheth) they only use to embrace those Religious Orders, which were first begun by men. Hence the Learned Pennottus, who in this age hath written a large Tome in Folio, of the History of the Chanon Regulars, saith,(b) That in the very same manner that the

Institution of the Chanon Regu∣lars proceeded from the Apostles, so also the Institution of the Reli∣gious Chanonesses proceeded from the very first birth of the Church.

2. Let us then see, how the Chanon Regulars of Jerusalem proceeded from the Apostles, from hence it will easily ap∣pear, how the devout Women in that most fervent Age of the Church, might imbrace the same course of life which the Reli∣gious men of the same Age had been taught to imbrace by the Apostles, as Pennottus in the Se∣cond Part and fourth Chapter proveth, by a multitude of Au∣thors. Before the Apostles di∣vided themselves into several parts of the World. They did make St. James Bishop of Jeru∣salem, as Baronius teacheth. Anno 34. and all Authors agree in this

point. So that St. James being the first of the Apostles who had his Bishoprick assign'd to him, he was also the first of the Apo∣stles, who had a settled Clergy, with which Clergy he did con∣stantly live; for he did not go a∣bout the world to Preach, as the other Apostles did, but he resided constantly at Jerusalem with his Clergy and flock. Now these Clergymen were not secular men, but truly professed Reli∣gious, having all of them made the Vows of Poverty, Chastity, and Obedience. And so leading a Regular life in common, they are often call'd Chanons, that is, Regulars. Hence St. Antc∣nine in his(c) Historial Summe, citing Vincentius Beluacensis and S. Gobertus, saith, The Order of Cha∣non Regulars was first instituted by the Apostles; to wit, when they

were together, and not yet divided over the world, but liv∣ing together at Jerusalem. It was then under their eyes, that St. James with his Clergy be∣gan to lead that kind of Reli∣gious life, which the Apostles would have the Clergymen of those times to lead. Yea the learn'd Suarez(d) saith, all hold for cer∣tain; that St. James in Jerusa∣lem did propagate the Order of Religious Clergymen, as also St. Clement at Rome, and St. Mark at Alexandria. And(e) Pen∣nottus saith, there is no doubt, but that Religious Chanons lived at Jerusalem from the time of St. James, until the time of Con∣stantine the Great. And much more after his time. So also

Barbosa(f) saith St. James, first Established this Order (of Reli∣gious Chanons) in Jerusalem, and then St. Mark in Alexandria. In fine this Verity among well read Authors is so general, that(g) Tamburinus saith, All affirm, that the manner of life (of the Cha∣non Regulars) did flourish in the Apostles time, and was institut∣ed by St. James in Jerusalem, and by St. Mark in Alexandria. See other Authors cited by him in this place: Well then, being that he saith, All affirm this, and Suarez saith, All hold it for cer∣tain, and Pennottus addeth, There is no doubt thereof, it might seem superfluous in a short paper to spend more time in citing more Authors: especially seeing that

this Verity, of the Chanon Regu∣lars being Instituted by s. James at Jerusalem, and having this their first Institution from the A∣postles, was proved so manifestly at the Councel of Trent by the chief Abbot of the Chaonon Regu∣lars (so to prove his precedence even before the most ancient Or∣ders in the Church) that Pins Quartus having heard all that could be said on all sides (all which you may read in(h) Tam∣burinus at large in Eighteen Leaves in Follo) sitting in his Pontifical Chair, did declare the first place among Religious to be due to the Chanon Regulars, and in the Bull which he set forth for the eternal decision of this Controversy, he hath these very words: It having been made suf∣ficiently known out of diverse Apo∣stolical

Letters, reasons and proofs, that these Chanons were and are those very self same Religious Cler∣gymen which St. Austine, yea which the Apostles themselves did insti∣tute, we pronounce this definitive sentence, &c. Then followeth a large sentence decreeing that Chanon Regulars in processions, in all publick and private Acts; in all Cities, Countries, Towns and place, ever ought to have had, and still ought to have the first place. The Pope saith this was proved by divers Apostolical let∣ters; because, as you may read in Tamburinus, and in Pennot∣tus,(i) Paschalis the second, Be∣nedict the twelfth, Eugenius the Fourth, (whose Bull he hath at large in his Third Part. Chap. 21.) do most clearly affirm, this Order to have been Insti∣tuted

by the Apostles. And as for the Proofs of which the Pope speaketh; one main Proof was, that St. James did go always in the Surplice, which is the essen∣tial Habit of Chanon Regulars Where St. Hierome and all other Writers of St. James's Life do say, that his upper Garment was of Linnen. It was also related to Pius Quartus out of the Acts of St. Silvester; how St. Euphro∣sius came to Rome with that White Linnen Garment, which St. James was said to have used. Those who desire more proofs, may read Tamburinus, Pennottus, and Platus his Second Book of the Happiness of Religi∣ous state, Chapt. 20.21.23.

3. Thus you see, how the Cha∣non Regulars were the first Re∣ligious men in the Church, and that the very first of these Cha∣non

Regulars were those of the Church of Jerusalem. Now I will shew, that the first Reli∣gious Women in the World were those who imitated the life of these Religious Clergymen. First then you see, how undoubtedly most grave Authors affirm, that very self same course of life which was begun by St. James at Jerusalem, to have also (by and by after) been begun by St. Mark at Alexandria, which Eugenius the Fourth (in the Bull I just now spoke of) teacheth in most mani∣fest words. For thus he saith: Truly of this course of life next after the holy Apostles, St. Mark disciple to St. Peter was the first Founder in the Church of Alex∣andria. And the glorious St. Au∣stin did beautify this course of Life with divine Rules. Whence I draw this convincing Argument: Under St. Mark at Alexandria

their lived, as well Religious Women, as Men; in the same Religious course of life, accor∣ding to the evident Testimony of Philo the Jew, who Liv'd in those times; which testimony is cited and approved by St. Hie∣rom, and by(k) Eusebius, and admitted by the Church in Her lessons upon St. Mark's day. But these Religious Women, fol∣lowed the same course of life which St. James had instituted at Jerusalem, which we have proved to have been that Or∣der of the Chanon Regulars; therefore it clearly followeth, that there were in the Apostles times, Religious Women of this Order. And questionless, in Je∣rusalem it self, where our Savi∣our and his Apostles lived and

teached, where our Latly, St. Ma∣ry Magdalen, and divers other holy Women, did by their words and examples so inflame those who conversed with them, di∣verse women, were no less mo∣ved to imitate St. James at Jerusalem, then St. Mark at Alexandria. Hence perhaps St. James in his Liturgy prayeth particularly For those Women who live in perpetual Chastity, and in Monasteries. Again, as Su∣arez (whom I cited in the beginning) saith, It is not so un∣doubtedly certain that there were Monks in the Apostles times, as that there were Reli∣gious men of the Clergy, and consequently we cannot with so good assurance say, that Reli∣gious Women in the Apostles times were of any Monastical Order, as we can say that they were of the same Canonical

Order, of which those Religi∣ous Clergymen were, who were their instructors and Direc∣tors. So we cannot with so great probability affirm, that St. Martha (who according to the Roman Breviary, did lead in those times, a Religious life with divers Holy Virgins;) was of any other Order than of this Order, which for certain she had seen with her eyes, founded at Jerusalem, by the Apostles themselves. This sure∣ly was the reason, why here at Liege, St. Martha is painted in this Habit, in a very ancient pic∣ture, kept in a Monastery of this Order. The same is to be said of those Religious Virgins, of whom St. Ignatius the Mar∣tyr, Disciple to St. John the E∣vangelist, speaketh in the end of his Epistle to the Philippians, when he saith, Saluto Collegium

Virginum: I present my commen∣dations to the Colledge of Vir∣gins. The word Colledge shew∣eth that he speaks of a Commu∣nity imitating the life of the Re∣ligious Clergy. They were al∣so Religious Women of the Cler∣gy, whom St. Helena found at Jerusalem, and invited to her table, powring water on their hands, and serving them like their handmaid. For(l) Socrates saith most clearly, that those Virgins Ecclesiasticae vivendi regulae se Consecraverant: They had Con∣secrated themselves to an Eccle∣siastical (or Clergy) manner and rule of Life. This above a Thou∣sand and three Hundred years ago. And it is not very much less since St. Basil in the end of his Rule did write certain setled Pennances for Chanons and

Chanonesses. And near upon these times(m) St. Ambrose feared not to say concerning the num∣ber of Religious Women in the Eastern parts. Pauciores hic ho∣mines prodeunt, quam illic Virgi∣nes Consecrantur. There be not here (in Italy) so many men born, as there be Virgins Consecrated in those Countries. Who can doubt but that great part of this so very great number of Virgins did follow that course of life which St. Mark had taught them at Alexandria, and before him, St. James at Jeru∣salem? For hence doubtless is was that Jerusalem did so sur∣pass all other places for the per∣fection of Religious life, even in Women; that St. Hierome(n)

inviting Marcella from Rome it self to come, to be a Reli∣gious Woman at Bethlehem (hard by Jerusalem) saith, That as La∣tine cannot be so well Learned in Sicily, as at Rome; so a Re∣ligious life cannot be so well Learnt in other places as at Je∣rusalem. Ʋbi primos omnium gen∣tium cernimus. Where we see the very chief of all Nations. But the great St. Austin found means to make these Western parts partaker of this glory, for (as his disciple Possidius writeth in his Life. Chap. 5) He being made Priest, instituted a Monastary hard by the Church, and began with the servants of God, to live according to the manner and rule of the Apostles. Whence(o) St. An∣tonin

saith, The Order of Chanon Regulars was first Instituted by the Apostles, and afterwards fram∣ed Regularly by the admirable Doctor St. Austin: Which is conformable to what we have already cited out of Pope Eu∣genius the Fourth; who saith, That St. Austin did beautify this course of life, with divine Rules which the Apostles had founded. Hence it is the common Do∣ctrin of all, which F.(p) Pla∣tus teacheth, That St. Austin was not the first Founder, but the re∣storer of this Order, which was Instituted by the Apostles. This he proveth by(q) St. Austin himself. Petilinaus saith he, ratleth at the Monasteries, and Religious, and at me, as if I had first be∣gun this course of life. Quod ge∣nus

vitae toto orbe notissimum nes∣cire se fingit: that is, He fain∣eth himself to be ignorant of this course of life, though this course be most known to the whole world. St. Austin then, as you see, dis∣claims from being the beginner of this course of life, which be∣fore his days was most known to the whole world. But he only gave most Divine Rules, to those who professed this course of life, as well Men as Wo∣men.

4. Whence you see, how it comes to pass, that these Reli∣gious Chanonesses of Jerusalem, though St. James was their Founder; be also said to be of the Order of St. Austin, for they did embrace the Rule which St. Austin afterwards gave them. but because St. Austin's rule descended not sufficiently to par∣ticulars;

therefore the second Councel of Cabilon. Anno 813. did make the Thirteen last Ca∣nons of that Councel to "serve for Rules. Pro ijs Sanctimoma∣libus quae se Canonicas vocant. For those Nunns who call themselves Chanonesses. And because this was not so compleatly done in those short Thirteen Canons, therefore the Councel of AQuis∣grane, three Years after did fi∣nish this work: And for the same Religious Chanonesses did write a whole Book of Constitutions, containing Eleven leaves in Folio according to the exact. Edition of the Councels of France, by Sirmondus who puts this Coun∣cel. Anno. 816. though Sigeber∣tus in his Chronicle. Anno. 820. telleth us, that that year the Councel of Aquisgrane gave these Rules to those Chanonesses whom he calleth Clericales Mon••des,

Clergy Nunns. Of them also mention is made in the 4th Coun∣cel of Paris. Anno. 829. by the name of Sanctimonialium Cano∣nicarum, that is, of Nunns who are Chanonesses. All this was a∣bove Eight Hundred years ago. But these Religious Women be∣ginning from the Apostles, and so long before the variety of Religious Orders began in the Church of God; ancient Authors do not use to speak of them, as of Religious of such an Order, as now Writers use to speak of Religious Women, because then there was no such variety of Orders, but all these Religi∣ous Women who did Lead a Monastical course of life, were Religious of this Order for there was no other for them to be of. This thing many not noting, do think they never read any men∣tion of these REligious in Ancient

Authors; and they do not observe that the greatest sign of Anti∣quity, is to be call'd, A Religi∣ous, Consecrated, or Veiled Vir∣gin, without expressing any Or∣der. For this sheweth, that men∣tion is made of such as were Religious before the variety of Orders did spring up in the Church of God.

5. Having thus shewed the Antiquity of the Chanon Regu∣lars, and Chanonesses of Jeru∣salem, we will say now some∣thing how gloriuos an Order this grew in time to be, when a multitude of other Churches began to embrace the like course of life.(r) Volaterranus saith, No Religion is so much propa∣gated; for the Monasteries of this Order (of Chanon Regulars) in Europe only, be no Fewer than

Four Thousand five hundred six∣ty five. As for Saints,(s) Pen∣nottus doth relate out of John Nigraville, (who was the Pope his librarian) that the number of all the Saints of this Order, which could be gathered out of the ancient Martyrologes and Historians, ac∣cording to the testimony of Cardi∣nal Anastasius, Librarian also to the Pope, is above sixteen thousard and one hundred. Whence Ni∣graville saith, That in number of Saints it excels all Religious. The same Pennottus sheweth, that this Order hath had thirty six Popes, others say, fifty five. Ticiensis saith, this Order governed the Church five hundred years. For, in the beginning of the Church, the whole Clergy in chief Churches being Religious of this Order, no others were made Popes. So also those who say

least, affirm with Pennottus, that this Order had three hundred Cardinals. If any desire to know more particulars, Let him read Pennottus now cited, who with good reason affirmeth, the num∣ber of Patriarchs, Archbishops, &c. of this Order to be without number.

6. But I will now return to speak particularly of that Con∣gregation of Chanon Regulars, which began at Jerusalem under St. James, and continued under St. Simeon, and other Patriarks of the place, of which Patriarks this particular Congregation doth celebrate the Divine Office of above a dozen, all held for Saints in the Roman Martyro∣loge. And the most worthy Cardinal Jacobus à Vitriaco (who was sent Nuntios by the Pope into the Holy Land) in the

Book which he called The Histo∣ry of the East, Chap. 58. speaking of the Chanon Regulars of the Holy Sepulcher in Jerusalem, saith, They live according to the Habit and Rule of St. Austin. They have a Prior, to whom, to∣gether with his Religious the elec∣tion of the Patriark of Jerusalem doth belong, which Patriark is to them in place of an Abbot. So he. Hence I have seen diverse Ordinations made in the names of the Patriark and the Prior of the Holy Sepulcher, always put joyntly together. And this Pa∣triark of Jerusalem for many years was always one of their Order. Yea until Jerusalem was now last taken by the Turks, the Clergy of that place was always Religious, even from the time of St. James. Hence when Con∣stantine did build that most fa∣mous Church at the Holy Sepul∣cher,

that Church was made the seat of these Religious Patriarks, and their Religious Clergy. And this was the reason (as(t) Pen∣nottus saith) why Godefride of Bovillion having taken Jerusalem from the Turks Anno 1099. did that very year place or rather re∣place the Chanon Regulars at the Holy Sepulcher, in regard that they were first instituted at that Church. So he. And now the Order of chanon Regulars being divided into several branches, or Con∣gregations, the Chanons who fived at the Holy Sepulcher (brought by God fride of Bovil∣lion out of these Western parts, as Tyrius(u) saith) because they lived at the Holy Sepulcher, were called the Chanon Regu∣lars of the Holy Sepulcher in Jerusalem. This was above five

hundred and fifty years ago. And by and by after, they began under this name to have many priviledges given to them, as ap∣peareth by the Bull of Celcstinus the second, Anno 1144. Which you may read at large in Pennot∣tus and (x) Tamburinus, in which Bull there be set down the names of thirty several places then be∣longing to these Chanons of the Holy Sepulcher; all which Cele∣stinus taketh by name under his jprotection. But I have seen the Copy of a Bull of Honorius the Third, dated the fifth year of his Popedom which was Anno 1221. in which he taketh under his protection, all the places which these Chanons of the Holy Se∣pulcher possessed in the East at JHerusalen. (though then lost) at Antioch, at Constantinoble, at

Thessalonica, and other places there named, And all the Chur∣ches they had in Sicily, in Spain, in Polony, in Bohemia, in Hunga∣ry, in Styrolia, in Gernmany, in France, in Lombardy, in Silesia, in England, in Cyprus, in Mora∣via, &c. Hence we may gather, how far in a little more then a hundred years, this particular Congregation of the Holy Se∣pulcher was propagated. The Religious of this Congregation have had diverse great privileges from diverse Popes, and by six several Popes they have been made subject immediatly to the Obedience of the Bishop of Rome, and to their own Patriark of Jerusalem and to no body else. Alexander the Fifth did also confirm a priviledge, which, as he faith, was granted them before by Innocentiu, Nicolaus, Bene∣dictus, Ʋrbanus, Clemens, and

John his predecessors, who did make all the Brothers and Sisters of the Holy Sepulcher, partakers both in their life, and at their death, of all the good works which were then done, or should ever be done in the Roman Church, and in particular, of all Pilgrimages to the Holy Land; of all the Mar∣tyrdoms, of all those who should shed their blood for Christ's sake, &c. So that even the Sisters, or Nunns of this Order, have had this priviledge some four Hun∣dred years.

7. When now the recovery of the holy Land did grow def∣perate, this particular Congre∣gation depending so much on their chief Patriark of Jerusa∣lem, and of their chief Mona∣stery at the Holy Sepulcher, be∣gan to decay, and many of their Monasteries were either united

to other Congregations of Cha∣non Regulars, or obtained by other Religious Orders, and great part of their Goods given by Innocentius the Eighth, to the Knights of Malta, for the reco∣very of the Holy Land, to which Knights (then call'd the Knights of Rhodes) he united the Knights of the Holy Sepulcher, and so they came to perish. But the Religious Women of this Con∣gregation, even in this little Country of Liege, have about a dozen Monasteries.

8. Thus you have a brief account of the first beginning and present state of this Congre∣gation. And though by the loss of Jerusalem and the Holy Land, this particular Congregation of Chanon Regulars hath suffered so much, yet the Order of Cha∣non Regulars doth flourish at this

day over the whole world, as you may see in Pennottus, the chief Writer of this History; who in his Second Part. Chap. 67. and 68. Num. 3. saith clear∣ly, That the Chanons of this Congregation of the Holy Sepul∣cher, both are now, and ever were, one and the same Order, as well with the other Chanon Regulars, as which those very Chanons which were raised by St. Austin, and in∣stituted by the Apostles themselves. This he proveth at large.

9. The Habit of Chanon Re∣gulars was permitted by Bene∣dict the Twelfth, to be either White or Black, or of a Whi∣tish or Blackish colour, with a Surplice over this White or Black Garment. This was the reason, why formerly we in England call'd some White Chanons, o∣thers Black Chanons, because

some of them did wear under their Surplice, White Garments, as our English Religious Chano∣nesses at Lovain and Bruges do, others did wear Black, and of these last there were no fewer then Fourscore and Ten Mo∣nasteries in England at the fall of Religion, as you may see at the end of Harpisicla's History of England. I note this, because the Habit of the Chanons of the Holy Sepulcher, is just the same kind of Habit that these Chanons who went in Black did wear, and only differeth in a Red Cross, to shew they are of the Congregation of Jerusa∣lem. The Habit also of the Cha∣nonesses of the Holy Sepulcher, is like the Clergy-Habit; to shew they are Religious Women of the Clergy. They wear Black, which is the Clergy-colour over their Black Garments (which are

most decent) they wear a White Surplice, which is the essential Habit of the Chanon Regulars. Those of the Sepulcher also, by their White Surplice resemble the Angels who appeared in White at the Holy Sepulcher. They wear a Red Cross on their Surplice, just over their heart, to remember with all hearty affection Christ's Bloody Passion suffer'd at Jerusalem, according to that of the Canticles, Put me as a Seal upon thy heart. This Cross is of soft Silk, to signify Christ's most delicate Flesh, ta∣ken from the most pure Virgin∣flesh of our Lady. It is Red, to signify his sacred Blood. It is double ‡ to put them in mind, that our Saviour at Jerusalem suffered a double Cross, on ex∣terior, the other (and the more painful) interior, by the grief of his mind; for, this is the reason

of Daibertus their Patriark in his Manuscript, which I shall presently cite. Over their White Surplice they wear at several times of the year, a long Black Cloak unto the very ground, which meeteth about their neck before with two strings of red Cruel: the one of them signifieth the rope by which our Saviour was tied to the Pillar, when he was Whiped; the other signifieth the Rope with which our Saviour was stretched on the Cross. Up∣on these Strings there be five Knots, to represent the five Wounds of our Saviour. From the day of their Profession (as from the day of their Wedding with their Heavenly spouse) they wear a Golden Ring, Engra∣ven with the Name of Jesus, and the double Crose which is as it were their Arms. That their Habit might be the better

conceived, they have set forth diverse Pictures of St. Helena in in this Habit, she being the Pa∣troness of their Monastery, and a most noble Empress of our Na∣tion; and one who by being the cause of the conversion of her Son Constantine the Great, was also the cause of the Conversi∣on of a multitude of Nations, even as far as from England to the furthest parts of the East. The Chanons of the Holy Se∣pulcher have ever had this Saint in great Veneration, as appear∣eth by all their Ancient Missals and Breviaries. She did cause those most statly Churches at the Holy Sepulcher, at the Crib of Bethlehem, and at Mount Olivet to be built, and given to them. Here in Liege is kept (and hath ma∣ny years been kept) a most ancient Manuscript made by Daibertus Patriark of Jerusalem above five-Hundred

and fifty years ago, for according to Gulielmu Tyrius and Baronius, he was made Pa∣triark not long after the taking of Jerusalem by Godefride of Bovillion. Ann. 1199. and was a man of singular sanctity. He being a Religious man of the Order of the Holy Sepulcher (as he testifieth in this his Ma∣nuscript) doth affirm, that St. Helena was not only a special Mother to this Order, but also, that she Consecrated her self to God in it, Died and was Buried in this holy Habit. This being so much to the glory of our Nation and this Order, seemeth to deserve particular memory, especially, here being at Liege in a Monastery of this Order, an exceeding old Picture of St. He∣lena in this Habit.

10. As for their Rule, they follow the Rule of St. Austin: under which the Chanon Regu∣lars of all places have so much flourish'd, yet for their greater perfection, the Religious Chano∣nesses of this Congregation oblige themselves to follow particular Constitutions, made for them with very great spirit and pru∣dence, by drawing into a better form the Reular Statutes of this Order, and their Constitutions formerly set forth, as it is said in the Apostolical Letters of Ʋrban the Eighth, dated Anno. 1631. Decemb. 18. where it is also ex∣pressed, That these Constitutions thus newly compiled, do very much avail for the fuller observance of the former Rules, and for the per∣fection of a spiritual life. Where∣fore His Holiness doth approve and confirm them. These Con∣stitutions

do not oblige under any sin at all, but the observance of them containeth very great perfection joyned with much sweetness. I will set down here some few particulars.

11. The Chanonesses rise at four in the morning, and go to bed at eight and a half. From half an hour after four, they meditate mentally until five. At five they begin to say their Mat∣tins, Lauds, and Prime. The tone in which they read their Office, is a clear, plain, distinct, and devout tone, with a pause in the middle, and end of every Verse. Vpon great festival days, they may sing part of it. When now towards six a clock all their devotions be ended in the Quire, they go from thence two and two together Procession wise to the work-house. If the weather

be cold, they first warm them∣selves. Their work is begun with a short prayer. In time of work, some of the elder sit ming∣led with the younger, for their assistance, and the better obser∣vance of order. To take away all tediousness there is for some time read some pious Book, other times some profitable example is re∣counted, or some devout motetto is sung. At convenient times, the Reverend Mother (so they call their Prioress, or chief Superiour) permitteth them to discourse in a Low voice with one another for some space, though this be done chiefly after dinner, and not con∣stantly, but as circumstances re∣quire. At seavena nd a half they give over working, and retire to their Chambers until eight. At eight, they go to the Quire, and first sing their Third Hour, and then hear Mass. After Mass,

they say the Sixth, and Ninth Hour. It will be some time after nine a clock before all this be ended. Then they go as for∣merly to their work-house until ten and a half. At which hour the Bell ringeth to Examen, and all examin their conscience for almost a quarter, so that about ten and three quarters they be∣gin their dinner. During dinner, one readeth at the table, which lasteth about half an hour. After Table, they recreate together for three quarters of an hour, and then it being twelve a clock, they retire to their Chambers until one. At one, they all go to the work-house, where they entertain themselves until it be towards three, in the manner abovesaid. At three, the Bell ringeth to Vespers, and doth not give over until all the Religious, coming two and two together

from the work-house, and be entred the Quire. Their Ves∣pers last towards half an hour. Then according to the ancient devotion of this Order, they make some Station in memory of the Passion of our Saviour: for example, on Monday they make their Station to the Gar∣den of Gethsemany, visiting in spirit our dear Lord in his Bloody Sweat, &c. Thus the seaven days of the Weak are divided by them into seven Sta∣tions, by which means they still dwell in spirit in the Holy Land, where their Order so much flourished, having most goodly Monasteries at all the chiefest Holy places, as you may see in Pennottus. At different Stations; they have different Prayers set down in their Book call'd The Ceremonial; and at the end of this Prayer, every

one stretcheth forth her arms in the form of a Cross, and maketh mentally an act of the love of God, or other acts ac∣cording to her devotion. When these devotions are ended, they go again to the work-house un∣til it be five a clock. Then they go to say their Compline in the Quire. At the end of Com∣pline they read the Points for their next Meditation, which presently begins, it being now the half hour after five, and endeth at six. Then they go to Supper. After Supper, they Recreate until seven and a half. Then for the space of half a quarter, they examine their Con∣sciences, then they say our La∣dies Litanies, and the Points for the next morning's Meditation are read unto them: then a De profundis is said for the Souls in Purgatory, and so all retire with

most deep silence to their Cham∣bers, and by eight and a half all must be in Bed. Those who have Offices, follow also this distribution, as far as their Of∣fice will permit.

12. These be the daily acti∣ons of these Religious, and their Constitutions teach them to per∣form every one of these actions in a most pious manner, treat∣ing of each action in a Chapter apart. Every day also, at such times as they retire to their Chambers, they have their Spi∣ritual Lectures; they say the Of∣fice of the Immaculate Concep∣tion; they take some little time to consider their defects and hindrances from perfection, mak∣ing daily a particular Examen against that which most hinders them, or of that which may most further them in Virtue.

It is also commended to them to say sometimes a little Office of their glorious Father St. James the Just.

13. Every Sunday they set some time apart to make a sur∣vey or review of all their actions done that week, that so they may mend what is found faulty, and polish what is yet less perfect. At the beginning of every Month, they make the like survay or review of their acti∣ons done that Month, which is a rare means to perfection. On Sundays and Holidays all Com∣municate, and diverse other days prescribed in their Order, as also on Thursdays in Advent and Lent.

14. Every year they renew their Vows, making three days of recollection before hand,

in which days they take more time for retirement, and make a more exact survay of their actions, making also a general Confession from the last they made. They spend more time in spiritual reading, and they add a third Meditation to those two which they make daily, ab∣staining from all Recreation, even after Dinner and Supper. Every year also, the Quire-Sisters make the Spiritual Exercises for the space of five days. The Lay-Sisters do the like every other year. Once in four or five years they all make a longer Exercise of eight or ten days.

15. In Advent they abstain from flesh, as also upon every Wednesday in the whole year; Friday is a day of particular abstinence with them, and on this day commonly they make

the discipline which their Rule appointeth weekly to be made, as also for great Eves. For other Penances, they use to demand particular leave accord∣ing to their devotion and health. The like leave is to be demand∣ed when any desireth to perform the humblest offices, or other acts of humility; for the practise of which Virtue, and for the Upholding of Religious obser∣vance, they every Friday meet in the Chapter-house, perform∣ing their such Penances, and undergoing such reprehensions, as either they ask themselves, or their Superiors for exercise of Virtue impose upon them. The use of Linnen is permitted to all. All are to celebrate the Anni∣versary day of their Profession with much devotion.

16. All that concerneth the exact observance of the Vows of Poverty, Chastity, Obedience, and Inclosure, is by their Con∣stitutions prescribed with much perfection. And though when they go to speak at the Grate with secular persons, they may, on most days, speak with the Curtains open, yet more com∣monly they put a veil over their faces, and come with a compa∣nion to the Grate, without some just reason require the contrary.

17. Not by way of vow, but by way of special devotion, they practise a particular Bondage to our Saviour and to our La∣dy: which devotion the Reve∣rend Mother may communicate to secular persons with par∣ticipation of all the pravers and good works of her Mona∣stery.

The particulars of this de∣votion are expressed in a Chap∣ter a part. In token of this their Bondage, when they take the Ha∣bit of their Order, they take also two little brass Chains of diffe∣rentColours, with their little manacle, which they wear about their arm, and kiss them often, especially morning and evening, expressing themselves from their hart, to be bondslaves of JESUS and MARIA. And twice in the year they renew this promise of their Bondage. Once on some Feast of our Saviour, and ano∣ther time on some Feast of our Lady.

18. It remaineth that we say something of the manner of Goi∣vernment of this Order, and of the several sorts of persons ad∣mitted into their Monasteries. They live under the Obedience

of the Bishop of the place. Their Prioress, after her election, is stable during her life. She hath a Supprioress, and three Dis∣creets for her Councel. With them she adviseth in things that be not of so great consequence, that the Chapter needs to meet about them; for, as for all grea∣ter matters, they are to be de∣fined by the Chapter. The Supprioress, Procuratrix, Dis∣creets, are elected and changed at due times by the Chapter. Other Officers are elected and changed also at due times by the Prioress. And all Officers have their particular Rules and In∣structions.

19. But their Rule they receive five sorts of persons. First, Quire-Sisters. Secondly, Lay-Sisters: as most Orders do. Thirdly, it is particular to them, to admit such

Young Gentlewomen who by reason of some corporal defect, or habitual infirmity, are not obliged to keep Quire. These have no voice in Chapter, nei∣ther can they bear any of the chief Offices as long as this in∣firmity and exemption lasteth. Their number must never come to be the fourth part of the Quire-Sisters. At the present, they have not so much as one, and none must be thus admit∣ted, whose admittance is not in a special manner beneficial to the house, to which otherwise they should be in a special man∣ner very burdensome. Yet if their defect or infirmity prove in time not to be very consider∣able, they may be admitted to the Chapter, and Offices. Fourth∣ly, they receive Retired Dames. These must be ancient Gentle∣women of Quality, or Ladies

who desire to live a quiet, de∣vout, retired life. They are not oblig'd to make any vow, tho' it be commendable in them, if they make Vows obliging only for the time they stay in the Monastery. They live within the Inclosure in chambers apart, observing certain Rules very su∣table to that devout state, as long as they continue in the Mona∣stery. They may wear any modest and grave Habit, yet wearing over their heart the double-silk Red Cross. If they desire it, they may keep a maid, so that she be peaceable and modest. These Dames often converse with the Religious, and sometimes Dine and Communi∣cate with them. A most happy state to be found no where else in our Nation. Fifthly, This Order admitteth Convictrices, or Pensioners, who be yet children,

or young Gentlewomen desirous of good breeding. These they bring up until they be ripe enough to choose some state of life. They teach them all qua∣lities befitting their sex, as writing, reading, needle-work, French, Musick.

20. The Portions exacted for all these sorts of persons, are no. where more moderate then here. For in these present circumstan∣ces, they exact only three hun∣dred pound for a Quire Sister, comprehending Noviship, Cloth∣ing, &c. for a defective Sister, five hundred, or four hundred if the defect be not great. Of retired Dames, they exact twenty six pound a year; for Convic∣trices, twenty, not finding Cloths Fifteen pound. All these foresaid summs to be paid at London.

21. This may suffice for a brief notice of this Order. As for the Religious, they have in these few years so advanced their new House, that now they have admitted Twenty four for the Quire, all English except four, who also are not Ignorant of the English Language. They have the comfort to have an English Coledge of the Society of JESUS in the same City: so that they may still hope to re∣ceive all convenient spiritual as∣sistance from the charity of these Fathers; which is no small bene∣fit in extern Countries.

FINIS.

Notes

• (a)

  Tom. 4. de Relig. Tr. 9. L. 1. C. 10. v. 11.
• (b)

  Par. 3. cap. 49. n. 1.
• (c)

  Tit. 15. cap. 16. fin.
• (d)

  To. 4. d. Relig. Trac. 9. lib. 1. c. 7. n. 16.
• (e)

  Lib. 2. cap. 41. n. 2.
• (f)

  In Collictan. tit. 35.
• (g)

  To. 2. de Jure Abbatum. 24. C. 4. n. 4.
• (h)

  Tom. 3. Disp. 25. Quast. 1..
• (i)

  Part. 2. cap. 4.
• (k)

  Lib. 2. Histor. Eccles. cap. 16.
• (l)

  Lib. 1. cap. 13.
• (m)

  Lib. 3 de Virginibus.
• (n)

  Epist. 17. cap. 6.
• (o)

  Summa Historiali Tit. 15. cap. 16. fine.
• (p)

  Lib. 2. cap. 23.
• (q)

  Lib. 3. Cont. lit. Petil. cap. 40.
• (r)

  Lib. 21. Commentar. Ʋrbancrum.
• (s)

  Part. 3. cap. 50. num. 1.
• (t)

  Part. 2. cap. 41. & cap. 67. n. 1.
• (u)

  Lib. 9. cap. 9.
• (x)

  Tom. 2. Disp. 24. Q. 4. n. 13.