nun with rosary beads 
〈◇〉 Chanoness Regular of the Holy sepulchre in jerusalem, the English Religious Women are 〈◇〉 at Liege.  Va: Bay   

A Brief Relation OF THE ORDER AND INSTITUTE, Of the ENGLISH Religious Women AT LIEGE.  

Superiorum permissu.    

A BRIEF RELATION OF THE ORDER AND INSTITUTE, Of the English RELIGIOUS WOMEN AT LIEGE.  
THese English Religious Women at Liege reflecting how little their Order is known in England, because this their only House of our Nation is but lately begun, have desired this short Paper should be published. For they conceive their Institute to be so exceedingly agreeable and suitable 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 perish most miserable.  
This paper then is to give the Reader some little notice of that course of life which these Religious Women led. They be called Chanonesses Regulars, of the Holy sepulchre in Jerusalem. Now because it is the common opinion of Doctors, delivered in these words by 
(a) Tom. 4. de relic. Tr. 9. L. 1. C. 10. v. 11.  Suarez, That the self same judgement is always to be made concerning the first origin, and antiquity 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 Regulars of Jerusalem, who in Latter ages( because their chief Monastery was at the Holy sepulchre) were called Chanon Regulars, of the Holy sepulchre in Jerusalem. For it is to be noted, 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) Par. 3. cap. 49. n. 1.  That in the very same manner that the Institution of the Chanon Regulars proceeded from the Apostles, so also the Institution of the Religious 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 appear, how the devout Women in that most fervent Age of the Church, might embrace the same course of life which the Religious men of the same Age had been taught to embrace by the Apostles, as Pennottus in the Second Part and fourth Chapter proveth, by a multitude of Authors. Before the Apostles divided themselves into several parts of the World. They did make St. James Bishop of Jerusalem, 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 bishopric assigned to him, he was also the first of the Apostles, who had a settled Clergy, with which Clergy he did constantly live; for he did not go about 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 Religious, having all of them made the Vows of Poverty, Chastity, and Obedience. And so leading a Regular life in common, they are often called Chanons, that is, Regulars. Hence St. Antcnine in his 
(c) Tit. 15. cap. 16. fin.  Historial sum, citing Vincentius Beluacensis and S. Gobertus, saith, The Order of Chanon Regulars was first instituted by the Apostles; to wit, when they were together, and not yet divided over the world, but living together at Jerusalem. It was then under their eyes, that St. James with his Clergy began to led that kind of Religious life, which the Apostles would have the Clergymen of those times to led. Yea the learned Suarez 
(d) To. 4. d. relic. Trac. 9. lib. 1. c. 7. n. 16.  saith, all hold for certain; that St. James in Jerusalem did propagate the Order of Religious Clergymen, as also St. Clement at Rome, and St. Mark at Alexandria. And 
(e) Lib. 2. cap. 41. n. 2.  Pennottus saith, there is no doubt, but that Religious Chanons lived at Jerusalem from the time of St. James, until the time of Constantine the Great. And much more after his time. So also Barbosa 
(f) In Collictan. Tit. 35.  saith St. James, first Established this Order( of Religious Chanons) in Jerusalem, and then St. Mark in Alexandria. In fine this Verity among well red Authors is so general, that 
(g) To. 2. de Jure Abbatum. 24. C. 4. n. 4.  Tamburinus saith, All affirm, that the manner of life( of the Chanon Regulars) did flourish in the Apostles time, and was instituted 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 certain, 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 Regulars being Instituted by s. James at Jerusalem, and having this their first Institution from the Apostles, was proved so manifestly at the council of Trent by the chief Abbot of the Chaonon Regulars( so to prove his precedence even before the most ancient Orders in the Church) that Pins Quartus having heard all that could be said on all sides( all which you may red in 
(h) Tom. 3. Disp. 25. Quast. 1..  Tamburinus 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 sufficiently known out of divers Apostolical Letters, reasons and proofs, that these Chanons were and are those very self same Religious Clergymen which St. Austine, yea which the Apostles themselves did institute, we pronounce this definitive sentence, &c. Then followeth a large sentence decreeing that Chanon Regulars in processions, in all public 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 letters; because, as you may red in Tamburinus, and in Pennottus, 
(i) Part. 2. cap. 4.  Paschalis the second, Benedict 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 Instituted 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 essential Habit of Chanon Regulars Where St. jerome and all other Writers of St. James's Life do say, that his upper Garment was of linen. It was also related to pus Quartus out of the Acts of St. Silvester; how St. Euphrosius came to Rome with that White linen Garment, which St. James was said to have used. Those who desire more proofs, may red Tamburinus, Pennottus, and Platus his Second Book of the Happiness of Religious state, chapped. 20.21.23.  
3. Thus you see, how the Chanon Regulars were the first Religious men in the Church, and that the very first of these Chanon Regulars were those of the Church of Jerusalem. Now I will show, that the first Religious 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 spoken of) teacheth in most manifest 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 Alexandria. And the glorious St. Austin 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, according to the evident Testimony of Philo the Jew, who lived in those times; which testimony is cited and approved by St. Hierom, and by 
(k) Lib. 2. Histor. Eccles. cap. 16.  Eusebius, and admitted by the Church in Her lessons upon St. Mark's day. But these Religious Women, followed the same course of life which St. James had instituted at Jerusalem, which we have proved to have been that Order of the Chanon Regulars; therefore it clearly followeth, that there were in the Apostles times, Religious Women of this Order. And questionless, in Jerusalem itself, where our Saviour and his Apostles lived and teached, where our lately, St. Mary Magdalen, and divers other holy Women, did by their words and examples so inflame those who conversed with them, divers women, were no less moved 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 Suarez( whom I cited in the beginning) saith, It is not so undoubtedly certain that there were Monks in the Apostles times, as that there were Religious men of the Clergy, and consequently we cannot with so good assurance say, that Religious Women in the Apostles times were of any Monastical Order, as we can say that they were of the same caconical Order, of which those Religious Clergymen were, who were their instructors and Directors. So we cannot with so great probability affirm, that St. Martha( who according to the Roman Breviary, did led 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 surely was the reason, why here at Liege, St. Martha is painted in this Habit, in a very ancient picture, kept in a Monastery of this Order. The same is to be said of those Religious Virgins, of whom St. Ignatius the Martyr, Disciple to St. John the Evangelist, speaketh in the end of his Epistle to the Philippians, when he saith, Saluto Collegium Virginum: I present my commendations to the college of Virgins. The word college sheweth that he speaks of a Community imitating the life of the Religious Clergy. They were also Religious Women of the Clergy, whom St. Helena found at Jerusalem, and invited to her table, powring water on their hands, and serving them like their handmaid. For 
(l) Lib. 1. cap. 13.  Socrates saith most clearly, that those Virgins Ecclesiasticae vivendi regulae se Consecraverant: They had Consecrated themselves to an Ecclesiastical( or Clergy) manner and rule of Life. This above a Thousand and three Hundred years ago. And it is not very much less since St. Basil in the end of his Rule did writ certain settled penances for Chanons and Chanonesses. And near upon these times 
(m) Lib. 3 de Virginibus.  St. Ambrose feared not to say concerning the number of Religious Women in the Eastern parts. Pauciores hic homines prodeunt, quam illic Virgines 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 Jerusalem? For hence doubtless is was that Jerusalem did so surpass all other places for the perfection of Religious life, even in Women; that St. jerome 
(n) Epist. 17. cap. 6.  inviting Marcella from Rome itself to come, to be a Religious Woman at Bethlehem( hard by Jerusalem) saith, That as latin cannot be so well Learned in Sicily, as at Rome; so a Religious life cannot be so well Learnt in other places as at Jerusalem. Ubi primos omnium gentium 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) Summa Historiali Tit. 15. cap. 16. fine.  St. Antonin saith, The Order of Chanon Regulars was first Instituted by the Apostles, and afterwards framed Regularly by the admirable Doctor St. Austin: Which is conformable to what we have already cited out of Pope Eugenius 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 doctrine of all, which F. 
(p) Lib. 2. cap. 23.  Platus teacheth, That St. Austin was not the first Founder, but the restorer of this Order, which was Instituted by the Apostles. This he proveth by 
(q) Lib. 3. Cont. lit. Petil. cap. 40.  St. Austin himself. Petilinaus saith he, ratleth at the Monasteries, and Religious, and at me, as if I had first begun this course of life. Quod genus vitae toto orb notissimum nescire se fingit: that is, He feigneth 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, disclaims from being the beginner of this course of life, which before 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 Women.  
4. Whence you see, how it comes to pass, that these Religious 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 particulars; therefore the second council of Cabilon. Anno 813. did make the Thirteen last Canons of that council to" serve for Rules. Pro iis Sanctimomalibus quae se Canonicas vocant. For those nuns who call themselves Chanonesses. And because this was not so completely done in those short Thirteen Canons, therefore the council of AQuisgrane, three Years after did finish this work: And for the same Religious Chanonesses did writ a whole Book of Constitutions, containing Eleven leaves in Folio according to the exact. Edition of the councils of France, by Sirmondus who puts this council. Anno. 816. though Sigebertus in his Chronicle. Anno. 820. telleth us, that that year the council of Aquisgrane gave these Rules to those Chanonesses whom he calleth Clericales Mon●des, Clergy nuns. Of them also mention is made in the 4th council of Paris. Anno. 829. by the name of Sanctimonialium Canonicarum, that is, of nuns who are Chanonesses. All this was above Eight Hundred years ago. But these Religious Women beginning 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 Religious Women who did led 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 red any mention of these REligious in Ancient Authors; and they do not observe that the greatest sign of Antiquity, is to be called, A Religious, Consecrated, or Veiled Virgin, without expressing any Order. For this sheweth, that mention 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 Regulars, and Chanonesses of Jerusalem, we will say now something 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) Lib. 21. Commentar. Urbancrum.  Volaterranus saith, No Religion is so much propagated; for the Monasteries of this Order( of Chanon Regulars) in Europe only, be no Fewer than Four Thousand five hundred sixty five. As for Saints, 
(s) Part. 3. cap. 50. num. 1.  Pennottus 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, according to the testimony of Cardinal Anastasius, Librarian also to the Pope, is above sixteen thousard and one hundred. Whence Nigraville 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 red Pennottus now cited, who with good reason affirmeth, the number of patriarches, Archbishops, &c. of this Order to be without number.  
6. But I will now return to speak particularly of that Congregation 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 martyrologue. 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 History of the East, Chap. 58. speaking of the Chanon Regulars of the Holy sepulchre in Jerusalem, saith, They live according to the Habit and Rule of St. Austin. They have a Prior, to whom, together with his Religious the election of the patriarch of Jerusalem doth belong, which patriarch is to them in place of an Abbot. So he. Hence I have seen divers Ordinations made in the names of the patriarch and the Prior of the Holy sepulchre, always put jointly together. And this patriarch 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 Constantine did build that most famous Church at the Holy sepulchre, that Church was made the seat of these Religious Patriarks, and their Religious Clergy. And this was the reason( as 
(t) Part. 2. cap. 41. & cap. 67. n. 1.  Pennottus saith) why Godefride of Bovillion having taken Jerusalem from the Turks Anno 1099. did that very year place or rather replace the Chanon Regulars at the Holy sepulchre, 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 Congregations, the Chanons who fived at the Holy sepulchre( brought by God fride of Bovillion out of these Western parts, as Tyrius 
(u) Lib. 9. cap. 9.  saith) because they lived at the Holy sepulchre, were called the Chanon Regulars of the Holy sepulchre in Jerusalem. This was above five hundred and fifty years ago. And by and by after, they began under this name to have many privileges given to them, as appeareth by the Bull of Celcstinus the second, Anno 1144. Which you may red at large in Pennottus and 
(x) Tom. 2. Disp. 24. Q. 4. n. 13.  Tamburinus, in which Bull there be set down the names of thirty several places then belonging to these Chanons of the Holy sepulchre; all which Celestinus 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 sepulchre possessed in the East at JHerusalen.( though then lost) at Antioch, at Constantinoble, at Thessalonica, and other places there name, And all the Churches they had in Sicily, in Spain, in Polony, in Bohemia, in Hungary, in Styrolia, in Gernmany, in France, in Lombardy, in Silesia, in England, in Cyprus, in Moravia, &c. Hence we may gather, how far in a little more then a hundred years, this particular Congregation of the Holy sepulchre was propagated. The Religious of this Congregation have had divers great privileges from divers Popes, and by six several Popes they have been made subject immediately to the Obedience of the Bishop of Rome, and to their own patriarch of Jerusalem and to no body else. Alexander the Fifth did also confirm a privilege, which, as he faith, was granted them before by Innocentiu, Nicolaus, Benedictus, Urbanus, Clemens, and John his predecessors, who did make all the Brothers and Sisters of the Holy sepulchre, 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 Martyrdoms, of all those who should  shed their blood for Christ's sake, &c. So that even the Sisters, or nuns of this Order, have had this privilege some four Hundred years.  
7. When now the recovery of the holy Land did grow defperate, this particular Congregation depending so much on their chief patriarch of Jerusalem, and of their chief Monastery at the Holy sepulchre, began to decay, and many of their Monasteries were either united to other Congregations of Chanon 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 recovery of the Holy Land, to which Knights( then called the Knights of Rhodes) he united the Knights of the Holy sepulchre, and so they came to perish. But the Religious Women of this Congregation, 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 Congregation. 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 Chanon 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 clearly, That the Chanons of this Congregation of the Holy sepulchre, 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 instituted by the Apostles themselves. This he proveth at large.  
9. The Habit of Chanon Regulars was permitted by Benedict the Twelfth, to be either White or Black, or of a Whitish or Blackish colour, with a Surplice over this White or Black Garment. This was the reason, why formerly we in England called some White Chanons, others Black Chanons, because some of them did wear under their Surplice, White Garments, as our English Religious Chanonesses at louvain and Bruges do, others did wear Black, and of these last there were no fewer then Fourscore and Ten Monasteries 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 sepulchre, is just the same kind of Habit that these Chanons who went in Black did wear, and only differeth in a read across, to show they are of the Congregation of Jerusalem. The Habit also of the Chanonesses of the Holy sepulchre, is like the Clergy-Habit; to show 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 sepulchre also, by their White Surplice resemble the Angels who appeared in White at the Holy sepulchre. They wear a read across on their Surplice, just over their heart, to remember with all hearty affection Christ's Bloody Passion suffered at Jerusalem, according to that of the Canticles, Put me as a Seal upon thy heart. This across is of soft Silk, to signify Christ's most delicate Flesh, taken from the most pure Virginflesh of our Lady. It is read, to signify his sacred Blood. It is double ‡ to put them in mind, that our Saviour at Jerusalem suffered a double across, on exterior, the other( and the more painful) interior, by the grief of his mind; for, this is the reason of Daibertus their patriarch in his Manuscript, which I shall presently city. 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 read 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 across. Upon 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, Engraven with the Name of Jesus, and the double cross which is as it were their Arms. That their Habit might be the better conceived, they have set forth divers Pictures of St. Helena in in this Habit, she being the Patroness of their Monastery, and a most noble Empress of our Nation; and one who by being the cause of the conversion of her Son Constantine the Great, was also the cause of the Conversion of a multitude of Nations, even as far as from England to the furthest parts of the East. The Chanons of the Holy sepulchre have ever had this Saint in great Veneration, as appeareth by all their Ancient Missals and Breviaries. She did cause those most stately Churches at the Holy sepulchre, at the Crib of Bethlehem, and at Mount Olivet to be built, and given to them. Here in Liege is kept( and hath many years been kept) a most ancient Manuscript made by Daibertus patriarch of Jerusalem above five-Hundred and fifty years ago, for according to Gulielmu Tyrius and Baronius, he was made patriarch 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 sepulchre( as he testifieth in this his Manuscript) 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 butted 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. Helena in this Habit.  
10. As for their Rule, they follow the Rule of St. Austin: under which the Chanon Regulars of all places have so much flourished, yet for their greater perfection, the Religious Chanonesses of this Congregation oblige themselves to follow particular Constitutions, made for them with very great spirit and prudence, 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 Urban the Eighth, dated Anno. 1631. Decemb. 18. where it is also expressed, That these Constitutions thus newly compiled, do very much avail for the fuller observance of the former Rules, and for the perfection of a spiritual life. Wherefore His Holiness doth approve and confirm them. These Constitutions do not oblige under any sin at all, but the observance of them containeth very great perfection joined 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 matins, Lauds, and Prime. The tone in which they red 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 choir, they go from thence two and two together Procession wise to the work-house. If the weather be could, they first warm themselves. Their work is begun with a short prayer. In time of work, some of the elder sit mingled with the younger, for their assistance, and the better observance of order. To take away all tediousness there is for some time red some pious Book, other times some profitable example is recounted, or some devout motetto is sung. At convenient times, the Reverend Mother( so they call their Prioress, or chief superior) permitteth them to discourse in a Low voice with one another for some space, though this be done chiefly after dinner, and not constantly, but as circumstances require. At seavena nd a half they give over working, and retire to their Chambers until eight. At eight, they go to the choir, 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 formerly to their work-house until ten and a half. At which hour the Bell ringeth to Examen, and all examine their conscience for almost a quarter, so that about ten and three quarters they begin 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 choir. Their Vespers 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 Garden of Gethsemany, visiting in spirit our dear Lord in his Bloody Sweat, &c. Thus the seven days of the Weak are divided by them into seven Stations, 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 called The Ceremonial; and at the end of this Prayer, every one stretcheth forth her arms in the form of a across, and maketh mentally an act of the love of God, or other acts according to her devotion. When these devotions are ended, they go again to the work-house until it be five a clock. Then they go to say their Compline in the choir. At the end of Compline they red 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 Consciences, then they say our Ladies Litanies, and the Points for the next morning's Meditation are red unto them: then a De profundis is said for the Souls in Purgatory, and so all retire with most deep silence to their Chambers, and by eight and a half all must be in Bed. Those who have Offices, follow also this distribution, as far as their Office will permit.  
12. These be the daily actions of these Religious, and their Constitutions teach them to perform every one of these actions in a most pious manner, treating of each action in a Chapter apart. Every day also, at such times as they retire to their Chambers, they have their Spiritual Lectures; they say the Office of the Immaculate Conception; they take some little time to consider their defects and hindrances from perfection, making 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 survey 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 survey or review of their actions done that Month, which is a rare means to perfection. On Sundays and Holidays all Communicate, and divers 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 survey 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, abstaining 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 according to their devotion and health. The like leave is to be demanded 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 observance, they every Friday meet in the Chapter-house, performing 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 linen is permitted to all. All are to celebrate the Anniversary day of their Profession with much devotion.  
16. All that concerneth the exact observance of the Vows of Poverty, Chastity, Obedience, and enclosure, is by their Constitutions prescribed with much perfection. And though when they go to speak at the grace with secular persons, they may, on most days, speak with the Curtains open, yet more commonly they put a veil over their faces, and come with a companion to the grace, 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 Lady: which devotion the Reverend Mother may communicate to secular persons with participation of all the pravers and good works of her Monastery. The particulars of this devotion are expressed in a Chapter a part. In token of this their Bondage, when they take the Habit of their Order, they take also two little brass Chains of differentColours, 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 another time on some Feast of our Lady.  
18. It remaineth that we say something of the manner of Goivernment of this Order, and of the several sorts of persons admitted 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 Discreets for her council. 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 greater matters, they are to be defined by the Chapter. The Supprioress, Procuratrix, Discreets, 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 Instructions.  
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 choir. These have no voice in Chapter, neither can they bear any of the chief Offices as long as this infirmity 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 admitted, whose admittance is not in a special manner beneficial to the house, to which otherwise they should be in a special manner very burdensome. Yet if their defect or infirmity prove in time not to be very considerable, they may be admitted to the Chapter, and Offices. Fourthly, they receive Retired Dames. These must be ancient Gentlewomen of Quality, or Ladies who desire to live a quiet, devout, retired life. They are not obliged 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 enclosure in chambers apart, observing certain Rules very suitable to that devout state, as long as they continue in the Monastery. They may wear any modest and grave Habit, yet wearing over their heart the double-silk read across. 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 Communicate 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 qualities befiting their sex, as writing, reading, needle-work, French, music.  
20. The Portions exacted for all these sorts of persons, are no. where more moderate then here. For in these present circumstances, they exact only three hundred pound for a choir Sister, comprehending Noviship, Clothing, &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 Convictrices, twenty, not finding Cloths Fifteen pound. All these foresaid sums 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 choir, 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 receive all convenient spiritual assistance from the charity of these Fathers; which is no small benefit in extern Countries.  
FINIS.   

Placet imprimatur.  
Datum. Lecdij 27. Septembris. 1652. Jo. a CHOKIER, Vicarins Generalis Leod.   

THE best and shortest way from England to Liege, is by Holland to Rotterdam, thence to Boisleduc, then to Maestricht, so to Liege.