The theater of honour and knight-hood. Or A compendious chronicle and historie of the whole Christian vvorld Containing the originall of all monarchies, kingdomes, and estates, with their emperours, kings, princes, and gouernours; their beginnings, continuance, and successions, to this present time. The first institution of armes, emblazons, kings, heralds, and pursuiuants of armes: with all the ancient and moderne military orders of knight-hood in euery kingdome. Of duelloes or single combates ... Likewise of ioustes, tourneyes, and tournaments, and orders belonging to them. Lastly of funerall pompe, for emperours, kings, princes, and meaner persons, with all the rites and ceremonies fitting for them. VVritten in French, by Andrew Fauine, Parisian: and aduocate in the High Court of Parliament. M.DC.XX.

REGVLA PAVPERVM COM∣MILITONVM TEMPLI IN Sancta Ciuitate.

CAP. I. Qualiter Diuinum Officium audiant.

VOS quidem proprijs voluptâtibus abrenuntiantes; at{que} alij, pro Ani∣marum salute vobiscum ad termi∣num cum Equis, & Armis Summo Regi militantes, Matutinas, & omne seruitiuin intergrum, secundum Canonicam institutionem, ac Regularium Doctorum Sanctae Ciuitatis consuctudinem, pio, ac puro affectu audi∣re vniuersaliter studeatis. Idcirco vobis (Venera∣biles Fratres) maximè debetur, quia praesentis Vitae luce despecta, contemptoqu••, Vestrorum Cor∣porum cruciatu, saeuientem Mundum pro Dei a∣more vilescere perenniter promisistis, Diuino ci∣bo refecti, ac satiati, & Dominicis praeceptis eru∣diti, & firmati, post mysterij Diuini consumma∣tionem, Nullus pauescat ad Pugnam, sed paratus sit ad Coronam.

CAP. II. Quod Orationes Dominicas, si audire nequiuerint, dicant.

CAeterum si aliquis Frater negotio Orientalis Christianitatis fortè remotus, quod saepius e∣uenisse non dubitamus, & pro tâli absentia, Dei seruitium non audierit, pro Matutinis, Tredecim Orationes Dominicas, ac pro singulis horis Septem, sed pro Vesperis, Nouem dicere collaudamus, ac libera Voce vnanimiter affirmamus. Isti enim in salutifero labore ita directi non possunt accur∣rere hora competenti ad Diuinum Officium; sed si fieri potest, horae constitutae non praetereantur ante institutum debitum.

CAP. III. Quid agendum pro Fratribus defunctis.

QVando vero quilibet Fratrum remanenti∣um, Morti (quae nulli parcit) impendet, quod est impossibile auferri, Capellanus, ac Cleri∣cus vobiscum ad terminum charitatiue Summo Sacerdoti seruientibus, creditum Officium, & Missam solemniter pro eius Anima, Christo ani∣mi puritate iubemus offerre. Fratres autem ibi ad••tantes, & in orationibus pro Fratris defuncti salute pernoctantes, Centum Orationes Domini∣cas, vsque ad diem Septimum, pro Fratre defun∣cto persoluant; Ab illo die, quo eis obitus Fratris denuntiatus fuerit, vsque ad diem praedictum, Centenarius numerus perfectionis integritatem, cum Fraterna obseruatione habeat. Adhuc nempe diuina, ac misericordissima charitate depreca∣mur, atque Pastorali auctoirtate iubemus, vt quo∣tidie, sicuti Fratri in Viuis agenti dabatur, & debetur: ita quod est necessarium sustentationi hu∣ius Vitae in cibo, & potu tantum, cuidam Pauperi ad Quadrage simum diem impendatur. Omnes e∣nim alias oblationes, quas in morte Fratrū, & in Paschali solemnitate, caeteris{que} solemnitatibus Do∣mino pauperum commilitonum Christi spontanea paupertas indiscrete reddere consueuerat, omnino prohibemus.

CAP. IV. Capellani Victum, & Vestitum tantum habeant.

ALias vero oblationes. & omnia Eleemosyna∣rum genera, quomodo fiant, Capellanis, vela∣liis ad tempus manentibus, Vnitati communis Ca∣pituli reddere peruigili cura praecipimus. Serui∣tores itaque Ecclesiae Victum, & Vestitum secun∣dum auctoritatem tantum habeant, & nihil am∣plius habere praesumant, nisi Magistri sponte, & charitatiue dederint.

CAP. V. De Militibus Defunctis qui suntad terminum.

SVnt namque Milites in domo Dei, Templique Salomonis, ad terminum misericorditer Vobis∣cum degentes; vnde ineffabili miseratione vos rogamus, deprecamur, & ad vltimum obnixe in∣bemus, vt interim tremenda potestas ad vltimum diem aliquem perduxerit, diuino amore, ac frater∣nâ pietate, Septem dies sustentationis pro Anima eius, quidam Pauper habeat.

CAP. VI. Vt nullus Frater remanens, oblatio∣nem faciat.

DEcreuimus, vt superne dictū est, quod nullus Fratrum remanentium aliam oblationem a∣gere praesumat; sed Diu, Noctuque mundo corde, in sua professione maneat, vt Sapientissimo

Prophetarum in hoc aequipollere valeat. Calicem salutaris accipiam, & in morte mea mortem Domini imitabor. Quia sicut Christus pro me Animam suam posuit: ita, & ego pro Fratribus Animam ponere sum paratus. Ecce competentem oblationem, ecce Hostiam viuentem, Deoque placentem.

CAP. VII. De immoderata statione.

QVod autem auribus nostris verissimus te∣stis insonuit, videlicet immoderata statione, & sine mensura stando, Diuinum Officium vos audire, ita fieri non praecipimus, imo vitupera∣mus; sed finito Psalmo Venite exultemus Do∣mino, cum Inuitatorio, & Hymno, omnes sedere tam Fortes, quàm Debiles, propter scandalum eui∣tandum, nos iubemus. Vobis vero residentibus v∣noquoque Psalmo finito, in recitatione Gloria Patri de sedibus vestris ad Altare se humiliando, ob reuerentiam Sanctae Trinitatis. Sic etiam in recitatione Euangelij, & ad Te Deum lauda∣mus, & per totas Laudes, donec finito Benedica∣mus Domino stare ads••ribimus; Et eandem re∣gulā in Matutinis Sanctae Mariae teneri iubemus.

CAP. VIII. De Refectione Conuentus.

IN vno quidem Palatio, sed melius dicitur Re∣fectorio communiter vos cibum accipere credi∣mus: Vbi, quando aliquid necessarium fuerit, pro Signorum ignorantia, leniter, ac priuatim quaerere oportet. Si omni tempore, quae vobis necessaria sunt, desunt; quaerenda sunt, cum omni humanita∣te, & subiectione reuerentiae potius ad Mensam, cum Apostolus dicat Panem tuum cum silentio manduca, & Psalmisto vos animare debet, dicens, Posui ori meo custodiam; id est, Apud me deli∣beraui, vt non delinquerem; id est, Lingua; id est, custodiuios meum, ne male loquerer.

CAP. IX. De Lectione.

IN Prandio, & Coena semper sit sancta Lectio recitata. Si Dominum diligimus, salutifera eius verba, atque praecepta, aure intentissima deside∣rare, & audire debemus. Lector autem Lectionum, vobis indicat Silentium.

CAP. X. De Carnis refectione.

IN Hebdemada namque, nisi Natalis dies Do∣mini, vel Pascha, vel festum Sanctae Mariae, aut Omnium Sanctorum euenerit, Vobis ter refectio Carnis sufficiat, quoniam assueta Carnis refectio, intelligitur henorosa Corporum corruptio. Si vero in die Martis tale ieiunium euenerit, vt esus Carnium retrahatur, in Crastino vobis abundan∣ter impendatur. Die autem Dominico, omnibus Militibus remanentibus, necnon Capellanis, Duo fercula in honorem Sanctae Resurrectionis impen∣di bonum, & idoneum indubitanter videtur. Alij autem, videlicet Armigeri, & Clientes, vno con∣tenti, cum gratiarum actione permaneant.

CAP. XI. Qualiter manducare Milites debeant.

DVos & Duos manducare generaliter opor∣tet, vt solerter Vnus de Altero prouideat, ne asperitas Vitae, vel furtiua abstinentia in omni Prandio intermisceatur. Hoc autem iustum iudi∣camus, vt Vnusquisque Miles, aut Frater aequa∣lem, & aequipollentem Vini mensuram pro se solu•• habeat.

CAP. XII. Vt alijs diebus Duo, aut Tria Leguminum fercula sufficiant.

ALijs diebus, videlicet Secunda, & Quart•• Feria, ne••non & Sabbatho, Duo, aut Tria Le∣guminum, aut aliorum ciborum fercula, aut, vt ita dicam, cocta Pulmentaria, Omnibus sufficere cre∣dimus, & ita teneri iubemus; vt forte, qui ex vno non poterit edere, ex alio reficiatur.

CAP. XIII. Quo cibo Sexta feria reficere oportet.

SExta autem feria cibum Quadragesimalem, ob reuerentiam Passionis, omni Congregationi, re∣mota Infirmorum imbecillitate, femel sufficere a festo Omnium Sanctorum, vsque in Pascha: nisi Natalis dies Domini, vel festum Sanctae Mariae, aut Apostolorum euenerit, collaudamus. Alio vero tempore, nisi generale Ieiunium euenerit, Bis refi∣ciatur.

CAP. XIV. Post Refectionem semper Gratias referant.

POst Prandium vero, & Coenam, semper in Ec∣clesia, si propè est; vel si ita non est, in eodem loco, Summo Procuratori nostro, qui Christus est, gratias, vt decet, cum humiliato corde, referre stricte praecipimus. Famulis, aut Pauperibu•• fragmenta (Panibus tamen integris reseruatis) distribuere fraterna charitate debent, & iube∣tur.

CAP. XV. Vt Decimus panis semper Eleemosy nario detur.

LIcet Paupertatis praemium, quod est Regnum Coelorum, Pauperibus procul dubio debeatur; Vobis tamen, quod Christiana Fides de illis indu∣bitanter fatetur, Decimum totius panis quotidi•• Eleemosynario vestro dare iubemus.

CAP. XVI. Vt Collatio sit in arbitrio Magistri.

CVm vero Sol Orientalem Regionem deserit, & ad Hibernam descendit, audito Signo, vt est eiusdem Regionis consuetudo, omnes ad Com∣pletas oportet incedere vos, ac prius generalem Collationem sumere peroptamus. Hanc autem Collationem in dispositione, & arbitrio Magistri ponimus, vt quando voluerit de Aqua, & quan∣do iubebit, misericorditer ex vino temperato competenter recipiatur. Verum, hoc non ad ni∣miam sati••tatem oportet fieri; sed parcius, quia Vino apostatare etiam Sapientes videmus.

CAP. XVII. Vt finitis Completis Silentium teneatur.

FInitis itaque Completis ad Stratum ire opor∣tet. Fratribus igitur à Completerijs exeun∣tibus, nulla sit denuo licentia data loqui in Pub∣lico, nisi necessitate cogente; Armigero autem suo, quae dicturus est, leniter dicat. Est vero for∣sitan, vt in tali interuallo Vobis de Completorijs exeuntibus, maxima necessitate cogente, de Mi∣litari negotio, vel de statu domus v••strae, quia dies ad hoc Vobis sufficere non creditur, cum qua∣dam Fratrum parte, Magistrum, vel Illum, cui domus dominium, post Magistrum est debitum, oporteat loqui. Hoc autem ita fieri iubemus; & ideo quia scriptum est, In multiloquio non ef∣fugies peccatum, & alibi mors, et vita in ma∣nibus linguae. In eo colloquio scurrilitatem, & verba otiosa ad risum mouentia omnino prohi∣bemus; & Vobis ad Lectulos euntibus, Domini∣cam Orationem, si aliquis quid stultum est locu∣tus, cum humilitate, & puritatis deuotione dice∣re iubemus.

CAP. XVIII. Vt Fatigati ad Matutinas non surgant.

FAtigatos nempe Milites, non ita, vt Vobis est manifestum, surgere ad Matutinas con∣laudamus: sed assensu Magistri, vel Illius, cui creditum fuerit à Magistro, eos quiescere, & Tredecim orationes constitutas sic cantare, vt mens ipsorum voci concordet, iuxta illud Pro∣phetae, Psallite Domino sapienter: & Illud. In conspectu Angelorum Psallam tibi; Vos vn∣animes collaudamus. Hoc autem in arbitrio Ma∣gistri semper consistere debet.

CAP. XIX. Vt Communitas Victus inter Fra∣tres seruetur.

LEgitur in Diuina pagina Diuidebatur sin∣gulis, prout cuique opus erat. Ideo non di∣cimus vt s••t Personarum acceptio, sed Infirmita∣tum debet esse cōsideratio. Vbi autem, qui minus indiget, agat Deo gratias, & non contristetur. Qui vero indiget, humiliter, pro Infirmitate, non extollatur pro Misericordia, & ita omnia mem∣bra erunt in pace. Hoc autem prohibemus, vt null•• immoderatam abstinentiam amplecti liceat, sed communem vitam instanter tencant.

CAP. XX. De qualitate, & modo Vestimenti.

VEstimenta autem vnius coloris semper esse iubemus, Verbi gratia, Alba, vel Nigra, vel vt ita dicam Burella. Omnibus autem Mili∣tibus professis in Hieme, & in Aestate, si fieri potest, Alba vestimenta concedimus: vt, qui tene∣brosam vitam postposuerint, per limpidam, & Albam suo Conditori se conciliari cognoscant. Quid enim Albedo, nisi Castitas integra? Castitas, & Mentis securitas, & Corporis sanitas. Et nisi Mil••s vnusquisque castus perseuerauerit, ad perpe∣tuam requiem venire, & Deum videre non pote∣rit, testante Paule Apostolo: Pacem sectamini cum omnibus: & castimoniam, sine qua nemo videbit dominum. Sed quia huiusmodi indumen∣tum Arrogantiae, ac Superstuitatis aestimatione carere debet, talia habere omnibus iubemus, vt so∣lus leniter per se vestire, & exuere, calciare, & discalceare valeat. Precurator huius ministerij, peruigili cura, hoc vitare praesumat, ne nimis lon∣ga, aut nimis curta, sed mensurata ipsis vtenti∣bus, secundum Vniuscuiusque quantitatem suis Fratribus tribuat. Accipientes itaque Noua, vete∣ra semper reddant in praesenti, reponenda in Ca∣mera, vel vbi Frater, cuius est ministerium, de∣creuerit; propter Armigeros, & Clientes, & quan∣doque pro Pauperibus.

CAP. XXI. Quod Famuli Alba vestimenta, id est, Pallia non hab••ant.

HOc nempe▪ quoderat in domo Dei, ac suorum Militum Templi, sine discretione, ac consilio communis Capituli obnixe contradicimus, & fun∣ditus quosi quoddam vitium peculiare amputare praecipimus. Habebant enim olim Famuli, & Ar∣migeri Alba vestimenta, vnde veniebant damna importabilia. Surrexerunt enim in vltramonta∣nis partibus quidam Pseudofratres, & Coniugati, & alij dicentes se esse de Templo, cum sint de Mundo. Hi nempe tantas contumelias, totque damna Militari ordini adquisiuerunt, & Clien∣tes remanentes plurima scandala oriri inde super∣biendo fecerunt. Habeant igitur Nigra, sed si ta∣lia non possunt inuenire, habeant qualia inueniri possunt in illa Prouincia, qua degūt; aut quod vili∣us vnius coloris cōparari potest, videlicet Burella.

CAP. XXII. Quod Milites remanentes tantum Alba habeant.

NVlli ergo concessum est Candidas Chlamides deferre, aut Alba Pallia habere, nisi nominatis Militibus Christi.

CAP. XXIII. Vt pellibus Agnorum vtantur.

DECREVIMVS communi Consilio, vt nullus Frater remanens per Hyemem, pelles, aut pelliciam, vel aliquid tale quod ad vsum Cor∣peris pertineat, etiamque Coopertorium, nisi Agno∣rum, vel Arietum habeat.

CHAP. XXIV. Vt vetusta Armigeris dentur.

PROCVRATOR, vel Dator Panno∣rum, omni obseruantiâ, Veteres semper Armi∣geris, & Clientibus; & si Vetustiores, Pauperi∣bus, fideliter, aequalitér que erogare intendat.

CAP. XXV. Cupiens optima, Deteriora habeat.

SI Aliquis Frater remanens, ex debito, aut ex motu Superbiae, pulchra, vel optima Pallia ha∣bere voluerit; ex tali praesumptione, procul dubio, Vilissima merebitur.

CAP. XXVI. Vt quantitas, & qualitas Vestimento∣rum seruetur.

QVantitatem, secundum Corporum magnitu∣dinem, Largitatèmque Vestimentorum ob∣seruare oportet. Dator Pannorum sit in hoc curi∣osus.

CAP. XXVII. Vt Dator Pannorum, in primis aequalita∣tem seruet.

LOngitudinem, vt superius dictum est, cum aequali mensurâ, ne vel Susurronum, vel Criminatorum oculus aliquid notare praesumat, Procurator, Fraterno intuitu consideret, & in omnibus supradictis, Dei retributionem humili∣ter cogitet.

CAP. XXVIII. De superfluitate Capillorum.

OMnes Fratres remanentes principaliter ita tonsos habere Capillos oportet, vt Regulariter, Antè, & Retro, & ordinate considerare possint. Et in Barbâ, & in Genis eadem regula indeclina∣biliter obseruetur, ne Superfluitas, aut Facetiae vi∣tium denot••tur.

CAP. XXIX. De Rostris, & Laqueis.

DE Rostris, & Laqueis manifestum est esse ••entile: & cum abominabile hoc omnibus agnoscatur, prohibemus, & contradicimus, vt a∣liquis ea non habeat, imo prorsus careat. Alijs autem ad tempus famulantibus Rostra, & Laquea, & Capillorum superfluitatem, & Vestium immo∣deratam longitudinem habere non permittimus, sed omnino contradicimus. Seruientibus enim Summo Conditori munditia interius, & ext••∣rius valde necessaria est, eo ipso attestante qui ait, Estote mundi, quia ego mundus sum.

CAP. XXX. De numero Equorum, & Armigerorum.

VNicuique vestrorum Militum Tres E∣quos habere licet, quia domus Dei, Templi∣que Salomonis paupertas eximia non permittit amplius in praesentiarum augere, nisi cum Magi∣stri licentiâ.

CAP. XXXI. Nullus Armigerum gratis Serui∣entem feriat.

SOlum autem Armigerum singulis Militibus eadem causa concedimus. Sed sigratis, & cha∣ritatiue ille Armiger cuiquam Militi seruierit, non licet eidem eum verberare, nec etiam quali∣bet culpa percutere.

CAP. XXXII. Qualiter ad tempus remanentes recipiantur.

OMnibus Militibus seruire Iesu Christo animi puritate in eadem domo ad terminum cupientibus, Equos in tali negotio quotidie idone∣os, & Arma, & quidquid eis necessarium fuerit, emere fideliter iubemus. Deinde vero ex vtra∣que parte aequaliter seruata, bonum, & vtile ap∣pretiari Equos iudicauimus. Habeatur itaque pretium in Scripto, ne tradatur obliuioni. Et quidquid Militi, vel Equis eius, aut Armigero neeessarium erit, adiunctis & ferris Equorum se∣cundum facultatem domus, ex eadem domo, Fra∣terna charitate impendatur. Si vero interim E∣quos suos in hoc seruitio aliquo euentu Miles ami∣serit, Magister, & facultas domus hoc exigit, vt alios administret. Adueniente autem termino Re∣patriandi, medietatem pretij ipse Miles diuino a∣more concedat; alteram vero ex Communi Fra∣trum, si ei placet, recipiat.

CAP. XXXIII. Quod Nullus iuxta propriam volunta∣tem incedat.

COnuenit his nempe Militibus, qui nihil sibi carius Christo existimant, propter seruitium, secundum quod professi sunt, & propter gloriam summae Beatitudinis, vel metum Gehennae, vt O∣bedientiam indesinentur magistro teneant. Te∣nenda est itaque, vt mox diximus, vbi aliquid imperatum à magistro fuerit, vel ab Illo, cui ma∣gister mandatum dederit, sine mora, acsi Diuini∣tus

imperetur, vt moram pati nesciant in facien∣do. De talibus enim ipsa Veritas dicit. Ob auditu auris obediuit mihi.

CAP. XXXIIII. Si licet ire per Villam sine iussu Magistri.

ERgo hos tales Milites propriam voluntatem relinquentes, & alios ad terminum s••ruien∣tes deprecamur, & firmiter eis iubemus, vt sine Magistri licentia, vel cui creditum hoc fuerit, in Villam ire non praesumant, praeterquam Noctu ad Sepulchrum, & ad Stationes, Quae intra muros Sanctae Ciuitatis continentur.

CAP. XXXV. Silicet eum ambulare solum.

HI vero ita ambulantes non sine Custode, id est, Milite, aut fratre remanente, nec in Die, nec in Nocte iter inchoare au••ant. In Exercitu namque, postquam hospitati fuerint, nullus Mi∣les, vel Armiger, aut Famulus per Atria aliorum Militum, videndi causa, vel cum aliquo loquendi, sine iustu, vt dictum est superius, incedat. Itaque consilio obfirmamus, vt in tali domo, ordinata à Deo, nullus secundum propriam voluntatem mi∣litet, aut quiescat; sed iuxta Magistri imperi∣um totus incumbat, vt illam Domini sententiam imitari valeat, quae dicit Non veni Facere vo∣luntatem meam, sed eius qui misit me.

CAP. XXXVI. Vt Nullus nominatim, quod ei neces∣sarium erit, quaerat.

HAnc proprie consuetudinem inter caeteras ad∣scribere iubemus, & cum omni consideratio∣ne, ob vitium quaerendi, teneri praecipimus. Nul∣lus igitur Frater remanens assignanter, & nomi∣natim Equm, aut Equitaturam, vel Arma querere debet. Quomodo ergo? Si vero eius Infirmitas, aut Equorum suorum debilitas, vel Armorum suorum grauitas, talis esse agnoscitur, vt sic incedere, sit damnum commune, veniat coram Magistro, vel cui debitum est ministerium post Magistrum, & causam vera fide, & pura, ei demonstret, Inde namque in dispositione Magistri, vel post eum im∣perantis, vel Procuratoris, res se habeat.

CAP. XXXVII. De Frenis et Calcaribus.

NOlumus, vt omnino Aurum, vel Argen∣tum, quae sunt diuitiae particulares, in Fre∣nis, aut Pectoralibus, vel in Calcaribus, vnquam appareat, nec alicui Fratri remanenti emere lice∣at. Si vero charitatiue talia vetera instrumen∣ta data fuerint, Aurum, vel Argentum taliter coloretur, ne splendidus color, vel daecor caeteris arrogantia videatur. Si noua data fuerit, Magi∣ster de talibus, quod voluerit, faciat.

CAP. XXXVIII. Tegmen in Hastis, & Clypeis non habeatur.

TEgmen autem in Clypeis, & Hastis, & Fu∣relli in Lanceis non habeantur. Quia hoc non proficium, imo damnum nobis omnibus intel∣ligitur.

CAP. XXXIX. De licentia Magistri.

LIcet Magistro cuiquam Equos, vel Arma, vel quamlibet rem cui libet dare.

CAP. XL. De Mala, & Sacco.

SAculus, & Mala cum firmatura non conc••∣duntur, nec habeant absque Magistri licentia, vel eius cui post eum domus negotia creduntur. In hoc Capitulo praesenti, Procuratores, & per diuer∣sas Prouincias degentes non continentur, nec ipse Magister intelligitur.

CHP. XLI. De Lectione Literarum.

NVllatenus cuiquam Fratrum literas a Paren∣tibus suis, neque a quoquam Hominum, nec sibi inuicem accipere, vel dare, sine iussu Magi∣stri, vel Procuratoris▪ Postquam licentiam Frater habuerit, in praesentia Magistri, si ei placet, legantur. Si vero & a Parentibus ei quidquam dire••tum fuerit, non praesumat suscipere illud, nisi prius indicatum fuerit Magistro. In hoc au∣tem capitulo Magister, & Domus Procuratores non continentur.

CAP. XLII. De fabulatione propriarum culparum.

CVm omne Verbum otiosum generare peccatum agnoscatur, quid ipse iactantes de proprijs cul∣pis ante districtum Iudicem dicturi sunt? Osten∣dit sane Propheta; si à bonis eloquijs, propter ta∣citurnitatem, debet interdum taceri. Quanto ma∣gis a malis verbis, propter poenam peccati, debet cessari? Vetamus igitur, & audacter contradi∣cimus ne aliquis Frater remanens fabulationes, vel vt melius dicam stultitias, quas in Saeculo, vel in Militari negotio tam enormiter egit, & Carnis delectationes miserrimarum mulierum, cum Fratre suo, vel aliquo alio, vel de alio, com∣memorare debeat. Et si fortè talia referent••m quemlibet audierit, obmutescere faciat, vel quantocius poterit cito pede Obedientiae inde d••s∣cedat, & fabularum Venditori aurem cordis non praebeat.

CAP. XLIII. De quaestu, & acceptione.

VERVMENIMVERO, si aliquares sine quaestu cuilibet Fratri data gratis fue∣rit, deferat Magistro, vel Dapisero. Si vero aliter suus Amicus, vel Parens nisi ad opus dare volue∣rit, hoc prorsus non recipiat, donec à suo Magistro licentiam habeat. At cui res data fuerit, non pi∣geat illum, si alteri datur. Imo pro certo sciat, qu••a si inde irascitur, contra Deum agit. In hac autem praedicta regula Ministratores non conti∣nentur, quibus specialiter hoc ministerium debe∣tur, & conceditur de Malâ, & Sacco.

CAP. XLIV. De Manducarijs Equorum.

VTilis res est cunctis hoc praeceptum à nobis constitutum, vt indeclinabiliter amodo teneatur. Nullus autem Frater facere praesu∣mat manducaria linea, vel lanea Idcirco princi∣paliter facta, nec habeat vlla, excepto Cofinello.

CAP. XLV. Vt cambiare, vel quaerere Nullus audeat.

NVnc aliud restat, vt Nullus praesumat cam∣biare sua Frater cum Fratre, sine licentia Magistri; & aliquid querere, nisi Frater Fra∣tri, & sit res parua, vilis, non magna.

CAP. XLVI. Vt Nullus Auem cum Aue capiat.

QVod Nullus Auem cum Aue accipere aude∣at, nos communiter iudicamus; non conue∣nit enim Religioni, sic cum Mundanis delecta∣tionibus inhaerere, sed Domini praecepta libenter audire, orationi frequenter incumbere, mala sua cum lachrymis, vel gemitu quotidie in oratione Deo consiteri. Cum Homini quidem talia ope∣rante cum Accipitre, vel aliâ Aue, Nullus Frater remanens hac principali causâ ire praesumat.

CAP. XLVII. Vt Nullus Arcu, vel Balista percu••iat.

CVm omn••m Religionem ire deceat simplici∣ter, & sine risu, humiliter; & non multa verba, sed rationabilia loqui, & non in voce cla∣mosa; specialiter iniungimus, & praecipimus om∣ni Fratri professo, ne in Bosco cum Arcu, & Bali∣stâ iaculari audeat; nec cum illo qui hoc fecerit ideo p••rgat, nisi gratiâ eum custodiendi à perfido Gentili; nec cum Cane sit ausus clamare, vel garrulare; nec Equm suum; cupiditate accipi∣endi Feram, pungat.

CAP. XLVIII. Lt Leo semper feriatur.

NAm est certum, quod vobis specialiter credi∣tum est, & debitum pro Fratribus vestris Animam ponere, atque incredulos, qui semper Virginis Filio minitantur, de Terra delere. De Leone nos hoc dicimus, quia ipse circuit quare••s quem deuoret, & manus eius contra omnes, ••mni∣umque manus contra eum.

CAP. XLIX. De omni re super vos quaesita, iudicium audite.

NOuimus quidem persecutores sanctae Ecclesi•• innumerabiles esse; & hoc qui c••ntentionem non amant, incessanter, crudeliusque inquietare festinant. In hoc igitur concilii sententia serena consideratione pendeat, vt si aliquis in partibus Orientalis Religionis, in quocunque alio l••co super vos quaesierit rem aliquam; vobis▪ per Fideles, & veri Amatores Iudices audire iudicium, praecipi∣mus; & quod iustum fuerit indeclinabiliter vobis facere praecipimus.

CAP. L. Vt haec regula in omnibus teneatur.

HAec eadem regula in omnibus rebus, vobis immerito ablatis, perhumaniter iubemus, vt teneatur.

CAP. LI. Quod licet omnibus Militibus professis Terram, & Homines habere.

DIuina, vt credimus, prouidentiâ, à Vobis in sanctis locis sumpsit initium hoc genus nouum Religionis, vt videlicet Religioni Militiam ad∣misceretis, & sic Religio per Militiam armata procedat, & Hostem sine culpâ feriat. Iure igitur iudicamus, cum Milites Templi dicamini, v••s ipsos ob insigne meritum, & speciale Prebitatis donum, Terram, & Homines habere, & Agricola•• p••ssidere, & iustè eos regere▪ & institutum debi∣tum vobis specialiter debetur impendi.

CAP. LII. Vt male habentibus cura peruigil ha∣beatur.

MAle habentibus Fratribus super omnia ad∣hibenda est cura peruigil, & quasi Christo eis seruiatur, vt illud Euangelium Infirmus fui, & visitatis me, memoriter teneatur. Hi eteni•• diligenter, ac patienter portandi sunt, quia de ta∣libus superna retrib••tio indubitanter adquiri∣tur.

CAP. LIII. Vt Infirmis necessaria semper dentur.

PRocuratoribus vero Infirmantium omni ob∣seruantiâ, atque peruigili curâ praecipimus, vt quaecumque sustentationi diuersarum infir∣mitatum sunt necessaria, fideliter, ac diligenter iuxta domuum facultatem eis administrent, Ver∣bi gratia, Carnem, & Volatilia, & caetera, donce sânitati reddantur.

CAP. LIV. Vt Alter Alterum ad Iram non prouocet.

PRaecauendum nempe non modicum est, ne A∣liquis Aliquem commouere ad Iram praesu∣mat, quia Propinquitatis, & diuina Fraternita∣tis tam Pauperes, quàm Potentes summa Clemen∣tia aequaliter adstrixit.

CAP. LV. Quomodo Fratres coniugati habeantur.

FRatres autem Coniugatos hoc modo Vobis ha∣bere permittimus, vt si Fraternitatis vestrae beneficium, & participationem petunt, Vterque suae substantiae portionem, & quidquid amplius adquisierint, Vnitati communis Capituli post Mortem concedant; & interim honestam vitam exerceant, & bonum agere Fratribus studeant; sed veste candida, & Chlamyde Alba non ince∣dant. Si vero Maritus antè obierit, patrem su∣am Fratribus relinquat, & Coniux de altera vi∣tae sustamentum habeat & excedat. Hoc enim iniustum consideramus, vt cum Fratribus Deo castitatem promittentibus, Foeminae eiusmodi in vn••, eademque domo maneant.

CAP. LVI. Vt amplius Sorores non coadunentur Maribus.

SOrores quidem amplius periculosum est coa∣dunare, quia antiquus hostis foemineo consor∣tio complures expulit à recto tramite Paradisi. Ita{que} Fratres charissimi, vt Integritatis flos inter vos semper appareat, hac consuetudine amodò vti non liceat.

CAP. LVII. Vt Fratres Templi cum Excommunicatis non participent.

HOc Fratres, valde cauendum, atque timen∣dum est, ne aliquis ex Christi Militibus Ho∣mini excommunicato nominatim ac publicè aliquo modo se iungere, aut res suas accipere praesumat, ne Anathema Maranatha similiter fiat. Si vero Interdictus tantum fuerit cum eo participatio∣nem habere, rem suam charitatiuè accipere non immerito licebit.

CAP. LVIII. Qualiter Milites Seculares recipiantur.

SI quis Miles ex massâ perditionis, vel alter Secularis, Seculo volens renunciare, vestram Communionem, & Vitam velit eligere, non ei statim assentiatur; sed iuxta illud Pauli, Proba∣te spiritus si ex Deo sunt, & si ei ingressus concedatur. Legatur igitur Regula in eius prae∣sentiâ, & si ipse praeceptis expositae Regulae diligen∣ter obtemperauerit, tunc si Magistro, & Fratri∣bus eius recipere placuerit, conuocatis Fratribus, desiderium, & petitionem suam cunctis, animi puritate, patefaciat. Deinde vero terminus probationis in consideratione, & prouidentiâ Ma∣gistri, secundum honestatem vita Petentis, omni∣no pendeat.

CAP. LIX. Vt omnes Fratres ad secretum consilium non vocentur.

NOn semper omnes Fratres ad consilium con∣uocare iubemus, sed quos idoneos, & consilio prouidos Magister esse cognouerit. Cum autem de maioribus tractare voluerit, vt est dare com∣munem Terram; vel de ipso Ordine discep∣tare; aut Fratrem recipere, tunc omnem congre∣gationem, si Magistro placet, conuocare est com∣petens; auditoque communis Capituli consilio, quod melius, & vtilius Magister considerauerit, illud agatur.

CAP. LX. Quod cum silentio orare debeant.

OMnes Fratres, prout Animi, & Corporis affectus postulauerit, stando, vel sedendo ta∣men summâ cum reuerentia, simpliciter, & non clamose, vt Vnus alium non conturbet, communi consilio iubemus.

CAP. LXI. Vt Fidem Seruientium accipiant.

AGnouimus nempe Complures ex diuersis Prouincijs tam Clientes, quam Armigeros pro Animarum salute, animo feruenti, ad termi∣num cupientes in domo nostrâ mancipari. Vtile est autem, vt Fidem eorum accipiatis, ne forte Ve∣ternus Hostis, in Dei seruitio aliquid furtiue, vel indecentereis intimet, vel à bono proposito repente exterminet.

CAP. LXII. Vt Pueri, quamdiu sunt Parui, non acci∣piantur inter Fratres Templi.

QVamuis Regula Sanctorum Patrum Pueros in Congregatione permittat habere, nos de talibus non conlaudamus vnquam vos onerare. Qui verò Filium suum vel Propinquum in Mili∣tari Religione perhumaniter dare voluerit, vsque ad Annos, quibus viriliter armata manu possit Inimicos Christi de Terra Sancta delere, eum enutriat. Dehinc secundum Regulam, in me∣dio Fratrum, Pater, vel Parentes cum statuant, & suam petitionem cunctis patesaciant. Melius est enim in Pueritia non vouere, quam posteaquam Vir factus fuerit enormiter retrahere.

CAP. LXIII. Vt Senes semper venerentur.

SEnes autem, pia consideratione, secundum vi∣rium imbecillitatem, supportare, ac diligenter honorare oportet. Et nullatenus in his, quae Cor∣poris sunt necessaria, districte teneantur, salua tamen auctoritate Regulae.

CAP. LXIIII. De Fratribus, qui per diuersas Prouincias proficiscuntur.

FRatres vero qui per diuersas Prouincias diri∣guntur, Regulam, in quantum vires expetunt, seruare in Cibo, & Potu, & caeteris studeant, & irreprehensibilirer viuant; Vt ab his qui foris sunt, bonum testimonium habeant. Religionis propositum nec Verbo, nec Actu polluant, sed maxime omnibus, quibus se coniunxerint, Sapi∣entiae, & bonorum operum condimentum, & ex∣emplum praebeant. Apud quem hospitari decreue∣rint, fama optima sit decoratus; & si fieri potest, domus Hospitis in illa Nocte, ne careat lumine, ne tenebrosus hostis occasionem aliquam, quod absit, inferat. Vbi autem Milites non excommunicatos congregare audierint, illuc pergere, non conside∣rantes tam temporalem vtilitatem, quam exter∣nam Animarum illorum salutem, iubemus. Illis autem Fratribus in vl••ra Marinis partibus spe subuectionis ita directis, hac conuentione eos, qui Militari Ordini perhumaniter sese iungere vo∣luerint, recipere collaudamus, vt in praesentia Episcopi illius Prouinciae vterque conueniat, & voluntatem Petentis Praesull audiat: Audita itaque petitione, mittat eum Prater ad Magi∣strum, & ad Fratres qui sunt in Templo, quod est in Hierusalem, & si vita eius est honesta, talique consortio digna, misericorditer suscipiatur, si Magistro, & Fratribus bonum videtur. Si verò interim obierijt pro labore, & fatigatione, quasi vni ex Fratribus totum beneficium, & Fraterni∣tas Pauperum & Commilitonum Christi ei im∣pendatur.

CAP. LXV. Vt Victus aequaliter omnibus distribuatur.

ILlud quoque congrue & rationabiliter m•••••• tenendum censemus, vt omnibus Fratribus re∣manentibus victus secundum loci facultatem aequaliter distribuatur; non enim est vtilis Perso∣narum acceptio, sed Infirmitatum necessaria est consideratio.

CAP. LXVI. Vt Milites Templi Decimas habeant.

CRedimus namque relictis affluentibus diui∣tiis, vos spontaneae Paupertatis esse subiectos. Vnde Decimas vobis communi Vita viuentibus iuste habere, hoc modo demonstrauimus. Si Epis∣copus, Ecclesiae cui decima iure debetur, vobis charitatiue eam dare voluerit, assensu il••t•• Ca∣pituli de illis Decimis, quas tunc Ecclesia possi∣dere videtur vobis tribuere debet. Si autem La∣icus quilibet adhuc illam ex Patrimonio suo dam∣nabiliter amplectitur, & seipsum in hoc valde redarguens, vobis eandem reliquerit, ad nutum eius qui praest tantum, sine consensu Capituli▪ id agere potest.

CAP. LXVII. De leuibus, & grauibus culpis.

SI aliquis Frater loquendo, vel Militando, vel aliter aliquid leue deliquerit, ipse vltro deli∣ctum suum satisfaciendo Magistro ostendat. De leuibus, si consuetudinem non habeant, leuem poe∣netentiam habeat. Si vero eo tacente per aliquem alium culpa cognita fuerit, maiori, & euidentiori subiaceat disciplinae, & emendatiori. Si autem graue erit delictum, retrahatur à familiaritate fratrum, nec cum illis simul in eadem Mensa edat, sed solus refectionem sumat; dispensationi & iu∣dicio Magistri totum incumbat, vt saluus in dit Indicij perma••eat.

CAP. LXVIII. Qua culpa Frater amplius non recipiatur.

ANte omnia prouidendum est, ne quis Frater Potens, vel Impotens, Fortis aut Debilis vo∣lens se exaltare, & paullatim superbire ac culpam suam defendere, indisciplinatus remaneat; sed si emendare voluerit, ei districtior correptio acce∣dat. Quod si pijs admonitionibus, & fusis pro eo rationibus emendare noluerit, sed in superbia ma∣gis ac magis sese erexerit, tunc secundum Aposto∣lum, de pio eradicetur grege: Auferte malum ex vobis; necesse est vt à societate Fratrum fidelium, Ouis moribunda remoueatur. Caeterum, Magi∣ster, qui Baculum, & Virgam manu tenere debet, Baculum videlicet quo virium imbecilli∣tates aliorum sustentet; & Virgam, qua vitia de∣linquentium Rectitudinis zelo feriat, Concilio

Patriarchae, & Spiritali consideratione id agere studeat, ne vt ait Beatus Maximus, aut solutior lenitas cohibentiam Peccantis, aut immoderata seueritas à lapsu non reuocet Delinquentem.

CAP. LXIX. Vt a Paschali solemnitate, vsque ad festum Omnium Sanctorum, vnam Camisiam lineam tantum sumere habeat.

INnterea, Quod nimium ardorem Orientalis Re∣gionis misericorditer consideramus, Vt à Pas∣chali festiuitate, vsque ad Omnium Sanctorum solemnitatem, Vnicuique Vna Camisia linea tan∣tum, non ex debito, sed ex sola gratia detur: Illi dico, qui ea vti voluerit. Alio autem tempore, generaliter omnes Camiseas lane as habeat.

CAP. LXX. Quot, & quales Panni in Lecto sunt necessarij.

SIngulorum quidem non aliter per singulos Lectos Dormitorium esse, nisi maxima causa, vel necessitas euenerit, communi consilio collauda∣mus. Loctualia, vel Lectisternia, moderata dis∣pensatione Magistri Vnusquisque habeat. Credi∣mus enim prorsus Saccum, Culcitram, & Cooper∣torium Vnicuique sufficere. Qui vero ex his vno carebit, Carpitam habeat, & in omni tempore tegmine Lineo, id est Veluso frui bene licebit. Vestiti autem Camisiis, & femoralibus semper dormiant. Dormientibus autem Fratribus iugi∣ter vsque Mane, nuuquam de sit Lucerna.

CAP. LXXI. De Vitanda murmuratione.

AeMulationes, Inuidias, Liuorem, Murmur, Susurrationem, Detractiones, diuina admonitione vitare, & quasi quandam pe∣stem vobis fugere praecipimus. Studeat igitur Vnusquisque Vestrum, Fratres charissimi, vigi∣lanti animo, ne Fratrem suum clam culpet, aut reprehendat; sed illud Apostoli studiose secum animaduertat. Ne sis criminator, ne susurro in Populo. Cum autem Fratrem liquide aliquid peccasse cognouerit, pacifice, & Fraterna pictate iuncta Domini praeceptum, inter se, & illum solum corripiat. Et si eum non audierit, alium Fratrem adhibeat. Quod si Vtrumque contemps••rit, in Conuentu, publice obiurgetur coram omnibus. Magnae etenim caecitatis sunt, qui se a Liuore mi∣nime custodiunt, vnde in antiquam Hostis ver∣suti nequitiam demerguntur.

Vt omnium Mulicrum fugian∣tur oscula. Caput Vltimum.

PEriculosum esse credimus omni Religioni, Vultum Mulierum nimis attendere: et ideo nec Viduam, nec Virginem, nec Matrem, nec So∣rorem, nec Amitam, Vllamque Foeminam aliam aliquis Frater occulari praesumat. Fugiat erge Foeminea oscula Christi Militia, per quae solent Homines persaepe periclitari; Vt p••ra conscien∣tia, et Vita secura, in conspectu Domini perenni∣ter valeat c••nuersari.

The Order of the poore Fellow-Souldiers of the Temple in the Holy Citty.

CHAP. I. How they are to heare Diuine Seruice.

YOV renouncing your owne pleasures, and others, who for the safety of Soules, are militant with you for the time to the great King with Horses and Armes, are vniuersally to endeauour to heare Mattins with a Godly and pure affection, and all the whole seruice, according to the Canonicall In∣stitution and custome of the Regular Doctors of the holy Citty. And this (venerable Brethren) is the rather to be done by you, because you despising the light of this present life, and contemning the torments of your owne bodies, haue promised perpe∣tually to disesteeme the world for the loue of God: that being refreshed and satiated with the hea∣uenly food, instructed and established with hea∣uenly precepts, after the consumation of the diuine Mystery none might be fearefull for the fight) but forward for the Crowne.

CHAP. II. That they are to say prayers, if they can∣not come to heare them.

BVt if any Brother chaunce to bee remoued or goe abroad vpon the affayres of Christianity in the Easterne parts (which we make no doubt may often come to passe) and by reason of his ab∣sence cannot come to heare diuine seruice, we doe enioyne him with one consent, for Mattins to say ouer thirteene Pater Nosters, and for euery hower seauen, but for the Vespers nine. For they that are imployed in so gracious a worke, cannot keepe their competent howers of comming to diuine ser∣uices but yet so far forth as may, let not the apoin∣ted howers be past ouer before the inioyned taske.

CHAP. III. What is to be done for the Brethren that are dead.

WHen any of the Brethren that remayne a∣mong you draw neere vnto death, which is so impartiall as it spares none, and so impossible as none can escape it, The Chaplaine and Clerke; with those that serue with you for the time vnder the High Priest, we inioyne them to performe their entrusted office, and in the purity of their spirit, so∣lemnely to offer a Masse vnto Christ for his soule. The rest of the Brethren that stand by, to spend the whole night in prayers for him, when he is dead saying, ouer a 100. Pater nosters t••ll the seuenth day. And from that very day wherein his death was aduertised and made knowne to them, till the day prescribed the foresaid number of 100. con∣taining the integrity of perfection, to be had in a Brotherly obseruation. Moreouer we deprec••te by the Diuine and most mercifull charity, and re∣commaund by our pastoroll authority, that euery day what was giuen and belonging to that Brother whiles he was aliue, so much as is necessary for the support of life in Meat and Drink; be bestowed vp∣on some poore man till the fortieth day: altogether forbidding all other oblations, which the voluntary pouerty of the poore fellow-souldiers of Christ was vsually accustomed indiscreetly to bestow at the death of their brethren, and Easter solemnytie, or other feasts.

CHAP. IIII. The Chaplaines are onely to haue food and rayment.

ALl other oblations and almes of what kind soe∣uer, we carefully commaund the Chapleynes and others for the time remayning, to render to the vnity of the Common Chapter. The Serui∣tors therefore of the Church, are only to haue food and rayment according to authority, and let them not presume to take more, vnlesse the Maister doe freely and charitably giue it vnto them.

CHAP. V. Of the Knights that dye, who are for the time.

THere are Knights in the house of God, and of Salomons Temple, liuing with you for the time vpon meere mercy, wherefore we earnestly entreat you, and beseech you, and finally commaund you, that when the supreame power shall bring any of them to their last day of life, in loue vnto God and brotherly charity, some poore man may haue seauen dayes of sustentation for his soule.

CHAP. VI. That none of the Brethren remayning among you, may make an oblation.

WEe haue decreed (as is aforesayd) that none of the Brethren remayning, doe pre∣sume to make any other oblation but day and night let him abide in his profession with a pure heart, that in this he may be like vnto the most wise Pro∣phet. I will take the cup of Saluation, and in my death imitate the death of the Lord. For as Christ laid downe his life for me, so I am ready to lay downe my life for the Brethren. Behold a competent oblation, behold a liuing sacrifice, plea∣sing vnto God.

CHAP. VII. Of immoderate standing.

THat which wee haue heard related by a most true witnesse, to witt, that you stand to heare Diuine seruice immoderately, and beyond measure; we haue not so enioyned, nay wee find fault with: but at the end of the Psalme. O come let vs sing vnto the Lord, with the Inuitatory and Hymne, wee commaund all (as well strong as weake) to sitt, for the auoyding of scandall. Thus sitting at, the end of euery Psalme, in saying, Glory be to the Father, we commaund you to stand, humbling your selues from your seates towards the Altar, in reue∣rence of the blessed Trinity. The like is to bee done at the reading of the Gospell, and at We praise thee O God, and in all praises, till the end of Be∣nedicamus Domino. And wee commaund the same order to bee obserued in the Mattins of the blessed Mary.

CHAP. VIII. Of the repast of the Couent.

IN one Court, or rather in one common Hall, we wil you to take your meat together, where whatsoeuer shall be necessary to bee demaanded, if you cannot vnderstand it by signes, you are to aske it very softly and priuately. And at any time, whatsoeuer you want that is necessary, you are to seeke it with all humanity and subiection of reuerence vnto the table, for so much as the Apostle sayes, Eate thy Bread in silence, and the Psalmist ought to en∣courage that, saying, I haue set a watch before my mouth, that is, I haue deliberated with my selfe, that I would not offend, that is, in my tongue; tha is. I haue kept my mouth, that I would not speake euill.

CHAP. IX. Concerning reading.

AT Dinner and Supper let there alwayes bee some sacred reading. If we loue the Lord, we ought most earnestly to desire and heare his wholesome words and precepts. The Reader he is to inioyne you silence.

CHAP. X. Concerning the repast of the Body.

THrice in a weeke let it suffice to take repast, vnlesse it bee Christmas, or Easter, or the feast of the blessed Mary, or of all Saints: because the accustomary feeding of the flesh, is the necessa∣ry corruption of the body. If such a fast happen vpon the Tuesday, that the eating of flesh is re∣strained, the morrow you may take it in abun∣dance. But vpon the Sunday we thinke it fit∣ting and expedient, that two Messes be allowed to all the Knights and to the Chaplaines, in honour of the holy Resurrection. The rest, to witt, Esquires and Retayners, let them rest themselues contented with one, with Thanksgiuing.

CHAP. XI. How the Knights ought to eate.

GEnerally 2. and 2. ought to eat together, that one may carefully haue an eye to the o∣ther, least either austerity of life, or stolne absti∣nence be intermixed in euery meale, And this we iudge iust, that euery Knight or Brother haue an equall and indifferent measure of wine vnto him∣selfe.

CHAP. XII. That other dayes 2. or 3. dishes of rootes or Pease shall be sufficient.

VPon other dayes, to witt, Munday and Wens∣day, & so vpon Satturday, we iudge 2. or 3. dishes of rootes or other meate, boyld pottage, or wa∣ter-gruell, to be enough for all, and so we enioyne it to be obserued, that whosoeuer happely cannot eat of the one, may feed vpon the other.

CHAP. XIII. What food is be vsed vpon the Friday.

WE commend the Lenten food vpon the Fryday, in reuerence of the passion, to the whole congregation, still excepting them that be weake, and we iudge it to be enough to take it but once a day, from the Feast of all Saints vntill Ea∣ster, vnlesse it happen to be Christmasse day, or the Feast of Saint Mary, or of the Apostles, or other times, vnlesse a general Fast fall out, they may feed twice.

CHAP. XIIII. After repast, they must euer giue thanks.

AFter Dinner and Supper wee peremptorily command, thanks to be alwayes giuen to Christ, who is our Purueyer and prouider, with an humble heart, either in the Church if it be neare, or if it bee not, in the same place: and the frag∣ments to be destributed to the seruants, or to the poore, out of brotherly charity, alwayes excepting and reseruing the whole Loaues.

CAP. XV. That the Tenth Loafe be alwayes giuen to the Almoner.

ALthough the reward of Pouerty, which is the Kingdome of Heauen, be doubtlessely due vn∣to the Poore, yet we command you; that you dayly distribute the tenth of your bread vnto the Almo∣mer, which Christian faith doth assuredly allow of

CAP. XVI. That the Collation be at the arbitrement of the Maister.

WHen the Sun leaues the Easterne parts, and descends into the West, at the rin∣ging of the Bell, as is the custome of that Countrey, you must all goe to the Complyne. But first we wish you to take a generall Collation, which Colla∣tion we leaue to the disposition and arbitrement of the Maister, that when he pleaseth, you may haue water, and when he commands, you may haue a competent mixture of wine with your water. But this must not be too too much satiety, but sparingly, because we see wise men to fall away by wine.

CHAP. XVII. That after Complyne, silence be kept.

THe Complyne being ended, you must to bed. After the Brethren are once departed out of the Hall, there is no liberty giuen to speake in pub∣like, vnlesse it be vpon vrgent necessity. And what he speakes, he must speake it softly, vnto his E∣squire. It may chaunce that in that distance, whiles ye are going out of the Hall, vpon some great necessity, the Maister, or he to whom the Gouern∣ment of the house is concredited, next after the Master, may speake of some Millitary matter, or concerning the state of your House, with some part of the brethren, because the day is not sufficient for you to doe this: This therefore shall be done in this maner, In all such speach, we altogether forbid scurrility and idle words mouing laughter: and this the rather because it is written, In many words, thou shalt not auoyd sin; And in another place, Life and death are in the hands of the Tongue. And when ye goe to bed, if any one haue vttered any foolish word, we enioyne him to repeat the Lords Prayer, with al humilitie and due deuo∣tion.

CHAP. XVIII. That they that are weary, may not rise to Mattins.

THe wearied Souldiers, we allow not to rise to Mattins, as you must, but they may take their rest with the assent of the Master, or of him to whom the Master will giue credence, and then they must sing Thirteene appointed Prayers, their mind agreeing and going with

their voyce according to that of the Prophet: Sing wisely vnto the Lord, And againe, I will sing vnto thee in the sight of the Angels. But this we leaue to the arbitrement of the Master.

CAP. XIX. That there be a community of Commons kept among the Brethren.

It is recorded in the holy writ; There was di∣uided vnto euery man according as he had neede: therefore we doe not say that there should be acception of persons, but yet there ought to be consideration of infirmities: Where, he that stands lesse in need, let him giue God thànks, and not be grieued, And he that stands in more need, let him be humbled, because of his infirmity, not extolled because of mercy, and so euery member shall bee in peace. But this we forbid, that it shall not bee law∣full vnto any, to giue himselfe to immoderate ab∣stinence, but euermore follow a common life.

CAP. XX. Concerning the quality and manner of Apparrell.

WE command that the garments bee euer but of one colour, for example, White or Blacke, or as it may be Burrell: especially white for al the Knights in winter & in sūmer, if it may be: That they who haue laide aside a darke life, may learne to reconcile themselues to their Creator by a white. For what is whitenes but perfect chasti∣ty? and chastity both the security of the soule, and the sanity of the body. And except euery Knight continue chaste, he can neither come to perpetuall rest, nor see God, as the Apostle Paul witnesseth, Follow peace with all men, and chastity, with∣out which no man shall see God. But yet that this kind of garment may bee free from the suspicion of arrogancy and superfluity, we command it to be such, that euery man alone by himselfe may cloth or vncloth himselfe, put it on, or put it off. He that is the factor for these affaires, must carefully labour to beware, that it be neither ouer long nor o∣uer short, but a meete measure with him that vses it, acording to euery mans seuerall size. And they that receiue new garments, must alwayes render and restore backe their old, to bee laid vp in the chamber, or where hee shall appoint who hath the office, for the vse of the Esquires and retayners, and sometimes for the poore.

CAP. XXI. That the Seruants are not to haue White garments, that is Mantles.

THis that was in the house of God, and of his Knights of the Temple, without the discretion and counsell of the common Chapter, we doe vtter∣ly contradict, and earnestly command to cut it off, as a very speciall and peculiar fault. For in times past, the Seruants and Esquires had white gar∣ments, from whence grew insupportable losses. For there arose vp certaine false brethren in the parts beyond the Mountaines, and marryed men and o∣thers, affirming themselues to bee of the Temple, when they are of the world. These haue brought many contumelyes and great losses vnto the Mili∣tary Order, and the retainers haue hereupon ray∣sed many scandals by their pride. Let them there∣fore haue blacke, and if they cannot finde such as are to be found in that Prouince wherin they liue, or some such of one colour as is more base▪ viz. Burell.

CHAP. XXII. That the Knights remaining, are onely to haue White.

IT is granted vnto none to weare White habits, or to haue white cloaks, but to the named knights of Christ.

CHAP. XXIII. That they may vse Lambs Skinnes.

WE haue decreed by a common Counsell▪ that no brother remaining in winter, haue any other skinnes or hides, or such like be∣longing to the vse of his body, Cassocke and all, but of the skinnes of lambes or rammes.

CHAP. XIV. That the old be giuen to the Esquires.

THe prouider or giuer of the Cloth, is with all obseruancy to keepe this custome, to giue the olde alwayes to the Esquiers and retainers, and if they be very old, to the poore, faithfully and in∣differently.

CAP. XXV. He that is ambitious after the best, is to haue the worst.

IF any brother will haue the fairest and best robes, either as of d••e, or out of pride; by such his presumption, hee shall deserue the very worst.

CHAP. XXVI. That the quantity and quality of gar∣ments be obserued.

THere must be obseruation of garments concer∣ning the quantity, according to the proportion and bignesse of the body. He that is the giuer of the cloth, ought to be curious herein.

CHAP. XXVII. That the giuer of the cloth ought espe∣cially to obserue equality.

LEt him that prouides with a brotherly eye, consider the length, as is aforesaid, with equall measure, that neither the eye of the whisperer nor accuser can noate any thing, and in all things a∣foresaid, let him humbly meditate Gods reward.

CHAP. XXVIII. Concerning superfluity of hayre.

ALl the brethren ought especially so to cut their haire, that they keepe regularity, and order, both before and behind. And the same is diligent∣ly to be obserued both in the beard and cheeke, that there be neither superfluity nor curiosity.

CHAP. XXIX. De Rostris & Laqueis.

COncerning Rostra and Laquea, it is mani∣fest, that it is a Heathenish thing, and for as much as this is abhominable vnto all men, we for∣bid it, and contradict it, that no man haue them. Likewise wee permit not others that serue for the time, but absolutely forbid them to haue Rostra and Laquea, and superfluity of haire, and immode∣rate length of garments. For to them that serue the most high Creator, Cleanlines is necessary both within and without: witnes himselfe saying, Be ye holy, for I am holy.

CHAP. XXX. Concerning the number of Horses and Esquires.

IT is lawfull for euery Knight to haue three Hor∣ses, because the singular pouerty of the house of God, and of the Temple of Salomon, doe not admit for the present to augment, vnlesse it bee by the leaue of the Master.

CHAP. XXXI. No man may smite an Esquire that serues freely.

FOr the same cause we grant vnto euery Knight one Esquire: but if that Esquire serue any Knight gratis, and vpon charity, it is not lawfull for him to smite him, or strike him for euery cause.

CAP. XXXII. How that they that remaine for a time are to be receiued.

WE enioyne you faithfully, to buy for all the Knights, seruing Iesus Christ in the puri∣ty of their soule in the same house, Horses sitting for such a businesse, and Weapons, and whatsoeuer shall be necessary for them. Moreouer we iudge it good and profitable, to haue the horses prized on both parts equally, which price let it bee kept in writing, least it bee forgotten. And whatsoeuer shall be necessary for the Knight, or his horses, or his Esquire, adding also the furniture of the hor∣ses; let it be bestowed in brotherly charity, accor∣ding to the ability of the house, out of the same house. If in the interim, the Knight by any e∣uent loose his horses in this seruice, the Master and the goods of the house requires this, that he supply others. But the time comming of doing this, the Knight himselfe for Gods loue, is to pay one halfe of the price, the other (if he please) he may receiue from the Community of the brethren.

CHAP. XXXIII. That none is to walke according to his owne will.

IT is sitting and conuenient for these Knights, who thinke nothing dearer to them then Christ, for the seruice according to Which they haue pro∣fessed, and for the glory of the sacred Trinity, or feare of hell, that they continually yeeld obedience vnto the Master. Therefore it is to be held (as we said before) when any thing is enioyned by the Master, or by him to whom the Master hath giuen command, without delay, as if it were enioyned from heauen, that they will brooke no delay in do∣ing of it. For of such the Truth it selfe sayes. In the hearing of the eare he hath obeyed me.

CHAP. XXXIV. Whether it bee lawfull to goe through the Towne, without the command of the Master.

THerefore wee desire these like Knights who haue left their owne will, and serue others for a time, and we firmely command them, that they presume not to go into the Town without the leaue of the Maister, or to whom this is concredi∣ted, vnlesse it be By night vnto the Sepulchre, and to the Stations, which are contained with∣in the walls of the holy City.

CHAP. XXXV. Whether it be lawfull to walke alone.

LEt not these men dare to begin a iourney, ey∣ther by day or night, without a ke••rer, that is, a Knight or a Brother. For in an Army, after they are intertained, no Knight, or Esquire, or Seruant may walk by the Atrium of other Knights to see them, or to speake with them, without com∣mand, as is aforesaid. Therefore we earnestly con∣firme it, that in such a house ordeined of God, no man warre according to his owne will, or rest, but wholly betake himselfe ta the will of the Maister, that so hee may follow the saying of the Lord, I came not to doe mine owne will, but his which sent me.

CHAP. XXXVI. That no man may seeke what may be ne∣cessary for him by name.

WE command to write this custome a∣mongst the rest, and we enioyne it to bee obserued with all diligence. No Brother parti∣cularly, and by name ought to seeke Horse or Fur∣niture, or Armour. How then? If his owce infir∣mity, or the weakenes of his Horses, or the Weight of his Armour be knowne to be such, that it is a common losse to goe so; Let him come before the Maister, or to whom the Ministery is assigned af∣ter the Master, and let him truely and faithfully demonstrate the cause. For from thenceforth the businesse shall rest at the disposition of the Master, or of him that commands after him, or of the Steward.

CHAP. XXXVII. Concerning Bridles and Spurres.

WE will haue no Gold or Siluer, which are particular riches, to be seene at any time in Bridles or Breastplates, or Spurres; neyther may it be lawfull for any Brother to buy such: But if such things be charitably bestowed vpon them, the Gold or Siluer is so to be coloured, as the braue∣ry or beauty may not bee censured arrogancy. If they be giuen new, the Maister may do with them what he will.

CAP. XXXVIII. No couering to be had vpon Speares or Shields.

THere may bee had no couering vpon Shields and Speares, nor Furelli vpon Launces, be∣cause this is not conceiued to be any profit, but losse vnto vs all.

CHAP. XXXIX. Concerning the power of the Master.

IT is lawfull for the Master, to giue Horse, or Armes, or any thing to any man to whom hee will.

CHAP. XL. Concerning Male and Budgets.

BVdgets and Males with locke and key, are not granted, neither may they haue them without the Masters licence, or his to whom the businesses of the house are trusted. In this present Chapter, the Stewards, and they that liue in diuerse Pro∣uinces, are not comprehended, nor the Master himselfe.

CHAP. XLI. Concerning the reading of Letters.

IT is no wayes lawfull to any Brother, eyther to receiue to himselfe Letters from his parents, or from any other, nor to send Letters, without the command of the Master, or Steward. After that the Brother haue leaue, if he please they may bee read in the Masters presence If any thing bee di∣rected to him from his Parents, let him not pre∣sume to receiue it, vnlesse it bee first told vnto the Master. But in this Chapter, the Master and the Stewards of the house are not contained.

CHAP. XLII. Concerning the speaking of their owne faults.

SInce euery idle word is knowne to beget sinne, what can they say for themselues before the strict Iudge, that boast and bragge of their owne faults? The Prophet shewes truely: If wee ought sometimes to hold our tongues from good words for taciturnity, how much more from euill words for the punishment of sinne? Therefore we forbid and boldly prohibite, that no Brother make com∣memoration what hee hath done amisse in the world, or in Military affaires, either with his Brother, or with any other, and what delights of the Flesh he hath had ouer miserâble women. And if he chance to heare any other relating such things; he is to make him silent, or at least at soone as he can depart from him, and not lend an eare to him.

CHAP. XLIII. Concerning gaine and receiuing.

IF any thing be bestowed freely on any brother, without gaine; he is to beare it to the Maister or Steward. If otherwise, his friend, or Parents would giue it, but to vse, he may not receiue it, till he haue leaue from the Maister. But to whom∣soeuer it is giuen, let it not grieue him, if it be be∣stowed on another. Yea let him know assuredly, that if he be angry at it, he striues against God. But in this foresaid Order, ministrators are not contained, to whom this ministerie is specially made ouer and granted, concerning Male and Budget.

CHAP. XLIIII. Concerning the Bits of Horses.

IT is a profitable thing vnto all, that this precept appointed by vs, be infallibly obserued of all. Let no Brother presume to make Manducaria linea vel lanea. Idcirco principaliter facta, nec ha∣beat vlla, excepto Cofinello.

CHAP. XLV. That none doe dare to exchange or seeke.

NOw another thing remaines, that none pre∣sume to exchange his goods, one Brother with another, without the leaue of the Maister, nor seeke any thing, vnlesse one brother to another, and it be a small base matter, not a great.

CHAP. XLVI. That none catch one Bird with another.

WE giue our common iudgement, that none should dare to take one Bird with another. For it is not agreeable vnto Religion, to be so ad∣dicted vnto worldly delights, but willingly to beare Gods precepts, constantly to frequent Pray∣er, daily to confesse his sinnes with sighes and teares. Let no Brother presume to goe with such a man, doing such things, either with a Hawke, or with any other Bird.

CHAP. XLVII. That no man strike with a Bow, or with a G••nne.

FOr as much as it becomes all Religion to goe simply, and without laughter, humbly, and not to speake many words, but reasonable, and not in any loud clamorous tone: we specially command and enioyne euery professed Brother, that he doe not dare to shoote in a Bowe or Gunne, nor goe along with him that shall doe this; vnlesse it be to keepe him from the persidious heathen, nor that he dare to cry with a Dogge, or prate, nor spur his Horse in desire to take the Beast.

CHAP. XLVIII. That the Lyon is alwaies to be strucken.

FOr it is certaine, that it is specially concredited to you, and due from you, to lay downe your life for your Brethren, and to take from the earth the incredulous, who are euermore menacing the Son of the Virgin. We speake this of the Lyon, because he goes about seeking whom he may deuoure, and his hands are against euery one, and euery ones hands are against him.

CHAP. XLIX. Heare iudgement of euery thing that is asked of you.

WE know that the persecutors of the Church be innumerable, and that they labour incessantly and cruelly, to disquiet them that loue not contention: Let this therefore be taken into due consideration, that when any man shall aske any thing of you, concerning Religion in the Ea∣sterne parts, or any other place; we command you to heare the iudgement and opinion of it by faith∣full iudges, and such as are true l••uers of truth, and then we enioyne you to doe without partiality, whatsoeuer shall seeme iust vnto you.

CHAP. L. That this Order be obserued in all things.

WE courteously command, that this Order be obserued in all things, which are vnde∣seruedly taken from you.

CHAP. LI. That it is lawfull for all professed Knights, to haue Lands and Men.

WE doe beleeue, that this kinde of Religion had its beginning in holy places from you, by diuine prouidence, to wit, that you mixe war∣fare with religion, and so religion to be defended by warfare, and smite the enemy without sinne. Therefore we rightly adiudge, since you are styled Knights of the Temple, that for your renowned merit, and especiall gift of godlinesse; you haue Lands and Men, and keepe vnder you Husband∣men, and iustly gouerne them, and the appointed duetie to be particularly due vnto you for it.

CHAP. LII. That there be a watchfull care had of them that be sicke.

A Bou••••all, there is a watchfull care to be had of the Brethren that be sicke, and that there be seruice done to them, as it were to Christ, that that of the Gospell be had in memorie, I was sicke, and ye visited me. For these ••r•• carefully and patiently to be borne, because of such there is pur∣chased a heauenly recompence.

CHAP. LIII. That things necessary be alwayes admi∣nistred to them that be sicke.

WEE command the ouerseers of them that be sick, that with all diligence and watch∣full

care, whatsoeuer is necessary for their seuerall infirmities, be faithfully and diligently admini∣stred to them, according to the abilitie of the hou∣ses, V. F. flesh and foules, & such like, till they be restored vnto health.

CHAP. LIIII. That one prouoke not another vnto wrath.

IT is no small thing to be tooke heede of, that no man presume to prouoke another vnto wrath, be∣cause the heauenly clemency hath equally obliged as well the poore, as the rich, in propinquity and holy brotherhood.

CHAP. LV. How the Coniugated brethren are to be held.

WE permit vnto you, to haue coniugated brethren, in this manner, that if they desire the benefit and participation of your Fra∣ternity, both of them shall giue after their death their portion of substance, and whatsoeuer they get more, to the vnity of the common Chapter: And in the interim, they must exercise an honest life, and labour to doe good to the brethren, but they may not goe in a white garment or habit. If the Husband dye first, he must leaue his portion to the brethren, and the wife to haue her mainte∣nance out of the other. For this wee iudge to be vniust, that such women should abide in one and the same House with the Brethren, that promise Chastity vnto God.

CHAP. LVI. That Sisters be no more ioyned with Men.

IT is a dangerous thing to assemble or ioyne toge∣ther Sisters, because the auncient enemy hath drawne many from the right path of Paradise by the company of women. Therefore deare Brethren, that the floure of integrity may alwaies grow a∣mong you, it shall not be lawfull to vse this custome any longer.

CHAP. LVII. That the Brethren of the Temple may not participate with such as be excommunicate.

THis (Brethren) is very much to be auoided and feared, that none of the Souldiers of Christ presume to ioyne himselfe with such as be excommunicate by any meanes, or to receiue their goods, least he be made Anathema Maranetha in like manner. But if he be interdicted onely to par∣ticipate with him, it shall not vnworthely be lawfull for him to take of his goods by way of cha∣ritie.

CHAP. LVIII. How secular Knights are to be receiued.

IF any Knight from out the masse of perdition, or any other secular man, willing to renounce the world, will chuse your kinde of life, and commu∣nion, you may not presently assent vnto him, but according to that of Paul, Proue the spirits whe∣ther they be of God; and if so, you may grant him ingresse. Let the Order therefore be read in his presence, and if he will diligently obey the precepts thereof, then if it please the Maister and Brethren to receiue him, the brethren being cald together, let him lay open his desire to them all in the sincerity of his soule. And then the time of probation is altogether to rest in the consideration and prouidence of the Maister, according to the honesty of the life of the petitioner.

CHAP. LIX. That all the Brethren are not to be cald to secret Counsell.

WE doe not command to call all the Brethren alwayes vnto Counsell, but whom the Maister knowes prouident and sitting for it. But when he will deale with greater matters, as to giue common land, or to dispute of the Order it selfe, or receiue a Brother, then it is sitting to call together all the congregation, if it please the Mai∣ster, that so hearing the counsell of the common Chapter, he may doe that which he iudges to be best and most profitable.

CHAP. LX. That they ought to pray with silence.

WE command by common Counsell that all the brethren pray with all reuerence, sim∣ply, and not clamorously, that one doe not hinder another, whether it be standing or sitting, as the affection of their minde and body requires.

CHAP. LXI. That they take Faith or Allegiance of their seruants.

WE haue knowne many out of diuers Pro∣uinces as well retainers, as Esquires, most earnestly desiring (for a time) to be admitted into our House, for the saluation of their soules: but it is expedient that you take faith of them, least hap∣pily the old enemy suggest something in Gods ser∣uice, by stealth, or otherwayes vnseemely, and so suddenly driue them from their good purpose.

CHAP. LXII. That children, so long as they be little ones are not to be receiued among the Bre∣thren of the Temple.

THough the order of the holy Fathers permit to haue children in the congergation, yet we

will not burden you with any such. But he that will courteously giue his owne sonne or kinsman, to Militarie religion, let him bring him vp till he come to yeares, that he be able manfully, to driue away the enemies of Christ out of the holy Land, with an armed hand. Then according to the Or∣der, the father or parents are to set him in the midst of the brethren, and to open his petition vn∣to them all. For it is better not to vowe in childe∣hood, then afterward soulely to fall away, when he is grown a man.

CHAP. LXIII. That old men be alwayes honored.

YOu must piously support old men, according to their weakenesse, and dutifully honour them. And let them not be kept short, in any such things as are necessary for their body, the authority of the Order alwayes preserued.

CHAP. LXIV. Concerning the brethren which passe through diuers Prouinces.

LEt Brethren which are to passe through diuers Prouinces, obserue order in meate and drinke, and in others things, so farre forth as they haue power, and let them liue vnreproueably, that they may haue good testimonie, euen of them which are without. Let them not pollute their purpose of re∣ligion, either in word or deede, but especially l••t them giue example of wisedome and of good works, to them with whom they are more familiarly con∣ioyned. Let him be a man of the best report with whom they lodge, and if it may be, let not the house be without light for that night, least the darke enemy (which God foresend) finde some opportu∣nitie. But where they shall heare of Knights mee¦ting together, which are not excommunicate, let them haste thither, not so much considering tem∣porall profit, as enternall safety of their soules. And those Brethren which are in the parts beyond the seas, in hope of conueyance directed thither; we wish them to receiue to them at this meeting, who∣soeuer will courteously take vpon them the Milita∣ry order: that both of them may meete in the pre∣sence of the Bishop of that Prouince, and the Pre∣late may heare the desire of the petitioner: which petitioner being heard, the Brethren is to send him to the Maister, and to the Brethren which are in the Temple that is at Ierusalem. And if his life be honest and worthy such a fellowship, let him be courteously receiued, if it so seeme good to the Mai∣ster, and to the Brethren. If in the interim he dye; in recompence of his labour and trauell, the whole benefit and fraternity of the poore and fellow-Soul∣diers of Christ, is to be bestowed vpon him, as vpon one of the Brethren.

CHAP. LXV. That foode be equally distributed vnto all.

WE thinke this also to be very fitting and reasonable, that foode be distributed to all the Brethren equally, according to the abilitie of the place. For acception of persons is not profita∣ble, but respect of infirmities is necessary.

CHAP. LXVI. That the Knights of the Temple haue Tenths.

WE beleeue that you (leauing the wealth of this world) we subiect vnto voluntary po∣uerty. Wherefore by this meanes it is manifest, that you haue Tenths duely belonging to you. If the Bishop of the Church to whom the Tithe is due, will giue it vnto you by way of cha••itie, by the as∣sent of that Chapter, he ought to giue it of th••se Tithes which the Church then enioyeth But ••sany Lay-man doe damnably withhold it out of his pa∣trimony: he shall leaue the same to you at the b••cke of him who is the Gouernor onely, without the con∣sent of the Chapter.

CHAP. LXVII. Of light and great faul••s.

IF any Brother shall off••nd in any small thing (in speaking or sighting, or otherw••se let him (of his owne accord show his offence vnto the Maister, by way of satisfaction. If they haue no custome con∣cerning light things, let him haue light penance. But if he holding his peace, any other man make knowne his fault, he is subiect to great••r, and stri∣cter and seuerer discipline. But if it be a great offence, let him be sequestred from the familiarity of the Brethren, and not eate with them at the same table, but take his repast alone. The whole matter is at the disp••sition and discretion of the Maister, that he may be saued in the day of iudge∣ment.

CHAP. LXVIII. For what fault a Brother may be recei∣ued no more.

BEfore all things it is to bee prouided, that no Brother potent or impotent, strong or weake, willing to exalt himselfe, and by degrees to grow roud and despend his fault, remaine vnchastened: But if hee will not amend, let him be checked more sharply. If he will not a∣mend by godly admonitios, and harty praiers made for him, but grow greater and greater in pride; then according to the Apostle, let him bee rooted from the flock. Take away euill from you

It is necessary that a dying Sheep be remoued from the society of faithfull brethren. But the Maister, who Ought to hold the staffe and the rod in his hand, to wit, the staffe to support the infirmi∣ties of the weake, and the rod to correct the de∣faults of delinquents, with the zeale of rectitude: let him labour to doe it with the counsell of the Pa∣triarch, and with spirituall consideration, least, as blessed Maximus saith, either loose lenity doe not keepe vnder the sinner, or immoderate seuerity do harden him in his sinne.

CHAP. LXIX. That from the solemnity of Easter, till the feast of All Saints, you must haue but one linnen shirt Surplice.

MOreouer, because we pittifully consider the extraordinary heate of the Easterne region, we ordaine that from the festiuity of Easter, til the feast of all Saints, one linnen Surplisse onely be giu∣en vnto euery one, not of debt, but of meere grace, to euery one I say that will make vse of it: but at other times he is generally to haue Surplices all woollen.

CHAP. LXX. How many and what manner clothes are necessary in bed.

WEE command by common Counsell, that euery mans sleeping place should be by himselfe, vnlesse there happen some speciall cause to the contrary, or great necessity. Let euery man haue his bed and bedcloathes at the dispose of the Maister. We suppose a Sacke, a Mattresse, and a Couering to be enough for eueryone. He that wants one of these, let him haue a Carpet; and it shall be lawful at all times to haue a linnen couering. And they must sleepe alwayes cloathed with shirts and breeches, and sleeping continually til the morning, they must neuer want a candle.

CHAP. LXXI. To auoide murmuring.

WE admonish you to auoide emulation, en∣uie, spite, murmuring, whispering, de∣tractions; and we command you to flye from them as from the plague. Therefore deere Brethren, let euery one of you carefully labour, that he doe not priuily slander his brother, or accuse him, but let him consider that of the Apostle, Be not thou an accuser, or a whisperer among the people. When he shall manifestly know that his brother hath offended, let him correct him peaceably and louingly, according to his commandement of the Lord, betweene himselfe and him. And if he will not heare him, let him take to him another Bro∣ther: if he contemne both, let him publikely be re∣proued in the assembly before all. For they are much blinded, who cannot keepe themselues from spite, by which they are ensnared in the auncient wickednesse of that subtill aduersary.

CHAP. LXXII. That they are to shun all kissing of Women.

WE hold it dangerous to all Religion, to looke too much on the beauty of women, and therefore let no brother presume to kisse either Widdow or Virgin, or Mother or Sister, or Aunt, or any other woman. Let the warfare of Christ shun feminine kisses, by which men are many times brought into danger; that with a pure conscience and secure life they may walke continually in the sight of God.

[illustration]

The Crosse of Saint Lazarus.