What maruell then if Achilles smote Thirsites for his foule mouth though otherwise a man that was not easily mooued The best men will not soone giue cause But vir iracundus prouocat rixas A hastle man Prou. 15. or a chollericke sir will still be quarrelling and prouoking euer vrging euer misconstruing neuer without a caprich or two in store An other man as good as hee will neuer doe it but leaue it to scouldes in allies and alehouses Hee will alwaies keepe himselfe in compasse of manhood as neere as he can and neuer debase himselfe to such vnworthy doings And there is a plaine precept for it Nolite prouocare Eph. 6. If I may not vrge my childe or seruants to anger how much lesse my fellowe or my better The law giues fauour to man slaughter if he be prouoked But there is not a greater infamy to a noble person then to prouoke or to be accounted a quarreller It is vnbecomming a woman much more a man at armes Quippes girdes flauntes tauntes farre be they from yee I beseech you They are but seedes of scoulding the scumme of a womans witte though some women delight in it and thinke it worth printing euery word they speake Words breede quarrels and of quarrelling comes blood-shedde An old Coronell of ours reioyced on his death bedde that hauing beene in many broyles in his life and many times prouoked he neuer gaue cause of quarrell by word or deed and yet he would not turne his face from any man breathing To detract or reueale a mans secret if it be not against the state or much hurtfull to his friend is very vnworthy a gentleman and breedeth much quarrell A man of sort would be loath to be thought a blabbe or tell-tale It begins with idlenesse and endes with damnation Granado saith there be multitudes in hell for nothing else but this They say there would be no theeues if there were no receiuers And surely there would be no picke-thankes or slanderers if there were no hearers to delight in them Possid S. Augustine had written about his dining bord these verses Quisquis amat dictis absentum rodere vitam Hanc mensam vetitam nouerit esse sibi This table them forbidden is In English thus That of the absent speake amisse Nemo sine crimine viuit No man liues without a fault But he that proclaimeth it is worse then he Abhominatio hominum detractor Prou. 24. the backe-biter is holden abhominable and to be shunned as a venemous thing And for this cause onely it hath beene allowed in Italy that the wronged should giue the wronger a Cartella to fight with him How iustly I will not now speake Neither speake I of the sinne to God-ward which I leaue wholly to preachers I touch it onely in point of dishonour and as they be aspersions to reputation which both the wronger is bound to recompence and the wronged may iustly require I touch them as they be make-bates and leaue a staine behinde them in anothers coate beeing slanderous and scandalous to fame and sooner raised then remooued if not repaired in time Conturbat sapientem It troubles a right wise body to haue the lye or a foule word giuen him which we vse to our Page or varlet Conturbat sapientem To haue a frumpe or a scoffe or a bore in the nose much more a stripe or a trippe at his heeles and no maruell if it cost bloud or sound blowes ere they part These matters are holden as small with vs as they be common But the Romanes held them very shamefull and censors taxed the cause-giuer with ignominie and shame which they vsed not to any man but vpon great cause Plut. vit besides losse of his horse To you my deere countrey men and friendes I must tell you it is the principall scope of my speech that howsoeuer your sudden occasions of heate may carry you at any time somewhat further then vpon aduisement you would to breake the peace or bond of charity with any and for which I can giue you no other rule then the measure of Gods grace in you yet vpon time of deliberation and space betweene that is to say vpon cold blood which was the other part I spake of I doe wish much and if I might I would command you as we doe in the warres that ye neither challenge your opposite into the field vpon any occasion or if ye be challenged that ye doe not accept it Being a thing both heinous in the sight of God to doe and no lesse then heresie to thinke yee may doe This may bee newes to some of you But not so newe as true Euill fashions driue olde folkes to Schoole againe And the eldest of you is not too olde to learne if any of ye be possessed with that pestiferous opinion That it is heinous and sinnefull it appeares by this for that it is against the lawe of God of nature and nations If against the lawe of God then heresie also to holde it lawfull This is in short but I will make it more plaine to you because it is a thing yee must informe your selues in and it is grosse to bee ignorant of Single combate is honourable if it bee in iust warre or commanded by the Prince or common-weale As Dauid did against Golias for auoiding of blood-shedde of many by the blood of one Many in this kinde we finde in histories of one to one or more to more to weaken or discourage the contrary and wee reade them willingly in our bookes And God hath fauoured it so that it hath saued the liues of many for the time Wee haue also an ancient tryall for title of land or appeales of felony by single combate where matters bee so obscure or otherwise carried that common lawe or iustice can hardly decide them And the forme is yet in vse but seldome suffered by Magistrates to take effect as sauouring more of heathenish times when such customes began then of Christian lenity which thanks be to God hath almost worne it away This kinde of combate also is needfull sometimes and men be forced to it in defence of ones person or purse or honor to auoide a bastinado or such like disgrace But this must be as the learned say out of Saint Augustine in delicto flagrante vpon assault Nauar. or a waite and cum moderamine in culpatae tutelae Intending onely their iust defence and not otherwise It must not be if any meanes else be by flying backe or stepping aside sayes the Lawe But I holde it probable with others that if one assault me let him stand to his perill he forces me to fight I meete him not of purpose nor vpon challenge which I may not doe nor any authority vpon earth can giue leaue to doe nor scarce conniue with against the law of God thou shalt not kill The learned hold Exod 20. that by killing heere is vnderstood murther And this difference is betweene killing
to ease me of a burthen as I said before who am born for burthens Psal 65. for as Dauid saith God hath laide his people vpon our necks and yet if such a one as you can doe more with a word then wee with ten pardon mee Sir I beseech you I know not how you will bee excused But I say no more your will shall be done Well Sir saide my Assistant since you bee in good earnest you shall not take offence at me but what if I deceiue your expectation and shall not performe so well as the matter importeth Surely Sir saide my Comptroler that was not wont to bee your fault and for my owne part I must say what I thinke I had rather heare but halfe from my Lord and you concerning these matters then the whole matter from another for both in the one case my Lord being a man of Sword and honour it is not like but hee will respect what hee may the honour of gentlemen vpon falling out so on the other side your selfe beeing also noble and of great expence who must haue much comming in to beare your charge there is none will feare or doubt partiality in you to speake against coueting or keeping more then you must needes but rather will extend your selfe as farre as you may and your learning will giue leaue Spirituall men speake learnedly of their matters and whatsoeuer yee bring vs I suppose yee fetch it from their groundes but if the temporall also and men of action concurre with the same as I know not well yet whether they doe or no and I would gladly learne surely this will make a double barre against all impugners that the euill disposed will not haue a word to say wee haue a ghesse sufficient what our Prelates will say But since the motion hath beene made and to my seeming very fitly I should bee a petitioner to you both and many more yee shall haue if neede bee that it may bee so Wee are true Jsraelites Exod. 20.19 that had rather heare Moses speake then God almighty whereat when wee had laughed a little while It is not vnusuall with mee said I to speake to my fellowes and followers and yet it is more then I dare promise you neither will vnlesse my Assistant doe as much I will take a pawsing time and if I can thinke of any thing worth your hearing you shall know and my Assistant vndertooke in like manner And so beeing ready to depart I tolde them that for teaching I would not intermeddle but leaue them wholly to their Pastours whom I would exhort what I could to beleeue and follow in all such matters as I should giue them in charge and but a charge I would make of it No more shall I said my Assistant And my charge my Lord said my Comptroler shall be to put your Excellency to charge for the time and to bidde them all welcome with the best cheere wee can make them This was the end of our Parlance and when the times came we performed accordingly whereof I haue heere set downe the dead letters but whosoeuer had heard my Chaplaine would haue loued the world the worse as long as they liued My Assistant likewise deliuered it with much grace and grauity and my selfe did my good will My Chaplaine began as followeth THE CHAPLAINE vpon Panis Viatorum THE FIRST ORATION RIght honourable worshipfull and well beloued yee are come hither I perceiue to heare somewhat for your edification but I feare mee you shall finde a souldier of mee rather then a diuine for so my many years employment in the campe hath made me beeing a place of all others vnfit for study and a mortall enemy to Muses My scarres ye see make mention of some wounds and my blood hath testified my loue to you that haue seldome failed to beare you company in your thickest perills with target in one hand and my booke in the other I haue assisted many a gasping spirit in their agony to heauen-ward where I doubt not now but they see and sit with God for euer and euer and you whom his heauenly prouidence hath reserued from slaughter hee hath preserued ye must thinke for his further seruice if your sword rust yet your action may not which must euermore bee doing and working of your weale ye haue peace now and ye haue put vp your weapons what then peace giues rest to temporall and not to spirituall fight we may neuer stand still in our way to heauen and thither I was wished to exhort you to day by one whose authority I may in no wise decline I will do my best God willing to set you in your way and in your way I will leaue you it will be no new matter I shall tell you but what ye haue euery day cause to thinke of and are able to teach others Your yeares and daies haue beene long time neere death as neere as Canon shotte and daily death before your eies hath beene enough to mortifie you and hasten you to another world I shall not therefore be ouer tedious to you that are so well prepared already neither will I dazell your vnderstanding with darke matters nor weary your wittes with points of learning but onely admonish you what encounters ye are like to haue and what glory will attend you if ye be conquerours This will be the last time wee shall all meete thus and if I shall any thing say worth your hearing I beseeh you also let it be worth your following Quare appenditis argentum non in panibus et laborem vestrum non insaturitate Esay 55. Intending therefore to exhort you or rather to hasten you in your way to heauen I thought it fitte to lay before you the saying of Esay the Prophet Why spend ye siluer saith he and not in breads your labour and not in saturity A short speach but full of mistery why spend yee siluer and not in bread your labour and not in saturity or fulnesse we will speake first of the first part and afterwards of the second as touching the first part it is well enough known there is nothing more needful for the sustentatiō of man thē bread It is that we pray for in our Pater noster as the needfullest foode and most vniuersall that is kings themselues cannot be without it and the poorest haue it though they haue nothing else euery body loueth it no one dish that euery body loueth yet euery one loues bread And besides the loue we all haue to it God hath giuen it this prerogatiue that as it is most necessary so is it best cheape and easiest to come by And therefore most iustly the Prophet cries out saying why spend yee siluer and not in bread as who should say why spend ye money vpon trifles your patrimony vpon pastimes and all the meanes you haue vpon merriments and are content to sit a hungred for them But what I pray you is this siluer that men
one in a manner that left heauen to dwell in the world hath left the world to dwell in vs. A noble possession keeper a noble protector of all wee haue if wee can hold him By this being of God in vs wee shall not looke to prophecy or do miracles or great wonders in the world which are more for others good then our owne But all that is sure to better our soules wee shall be sure to haue God will neuer see vs want happinesse Wee are possest of God with receiuing of God and wee are often possest with receiuing him often And if it be miserable to be possest of euill and wicked spirits how happy is it then to be possest of God who brings all good things with him And lastly if this temple of his this body of ours do chance to perish or bee wronged or ruined for his greater glory our trial in tribus diebus Suscitabit illud Ioh. 2. he wil build it again quickly much fairer then it was There bee of you heere that haue tasted the good of this bread of Trauellers and often receiuing it it hath made you hardy and resolute in your businesse and to such as haue dyed in the field it hath beene their Viaticum as the fathers call it to bring them to God Such viaticum or voyage prouision God send vs neere our death if we dye on a suddaine Yee haue hitherto heard what necessity there is of this heauenly bread and some part of the benefit of it and what cause our Prophet had to cry out vpon vs as hee doth for misbestowing what wee haue so vily and not vpon these breads for heaping vnworthy things in this world and neglecting the worthiest that will sticke by vs for euer If the Prophet were now liuing and saw our grossenesse in this behalfe hee would thunder more plainely against vs then he doth Behold he is yet liuing in his writings and spirit Let not the letter lye dead in the booke take it and beate it in a mortar Bruise it well and powne it into spice that the fragrancy of it may fill euery corner of your house make a sheafe of wheate of it and thrash it out for a grist to serue at your board and feede your soule It followes in the same place your labours and not in Saturitie Esay 55. or fulnesse Now since we haue done with the bread of trauellers we ought of right to speake next of the bread of Angels which was the other part of my deuisiō before we leaue bread go to anew matter Howbeit because we haue reserued this of Angels to be spoken of last wee will breake order a little and goe forward first with our Prophets owne words as they lye and the other bread we shall finde oportunitie for God willing at an other time Why spend yee your siluer saith hee and not in bread your labour and not in saturity Hee said before your Siluer now your labour He said before and not in bread now and not in Saturity Before he found fault with misspending our goods now for wasting our bodies for so is to bee vnderstood this word labour which is as much to say as toyle of body and minde Gods curse it was vpon Adam that the earth and creatures should rebell against him and nothing he should haue without labour and toyle Gen. 3. in labore comedes If thou wilt eate thou must labour for it and in the sweat of thy brow shall bee thy foode He hath shewne before how prodigally wee spend our substance vpon euery thing but that wee should Our will vpon selfe-liking our wit vpon fancies our vnderstanding vpon things fading and transitory our learning if we haue any vpon sensuality our stile or tongue in setting foorth a lye assoone as a true tale our health in pastime and play and all that we haue in idle vanities for the most part with little respect of God or of his holy seruice for which onely we were created insinuating vnto vs that if it were not in bread or in order to God it must needs be in one of these Now comes he to our bodies also and the actions thereof how we bestowe our strength how our labour how our hands and feete how our sences and finding them all no better bestowed then the other were that is to say in hope of ease and yet no true ease in hope of pleasure and yet no true pleasure in hope of filling and yet empty in hope of Saturity and yet no true Saturity hee asketh this question as before of our money and other outward things so now of our labours and cares of life saying why bestow yee all these things as ye doe and not in Saturity Saturity yee must thinke is as much to say as fulnesse of contentment It is as much to say as I haue enough Lord Satis est I aske no more in this life It is written of holy Ephraim and others Luk. 22. Plat. lib. 3. that were much addicted to prayer and meditation that they found such extraordinary comfort therein sometimes that they brake forth into these words saying Satis domine enough Lord as much to say as hold thy hand Lord I haue enough Let mee not haue heauen before I come there I haue enough And this is not onely their contentment that are perfect but it is euery good bodies that loues vertue and delights in prayer and although he haue not extraordinary comforts nor can expect those rare illuminations which some haue had yet if hee vse but an ordinary deuotion in his ordinary course of prayers and resigne himselfe wholly to God he shall finde no doubt so much quickening hope that hee shall rise from his knees very contentedly with Satis domine and such compleate satisfaction as in his humility and acknowledgement of his vnworthinesse hee would thinke is much more then he could expect I confesse and let this be our ground that there is no absolute content in this life all our content euen a Saints content vpon earth is but in enigmate or like the sunne in a cloude vpon a gloomy day and therefore holy Dauid saith Satiabor cum apparuerit gloria tua he saith not Satior in the present Psal 16. but Satiabor in the future tense Signifying hereby that there is no saciety in this life no perfect filling or saturity here it must be in heauen not here it is in vision of God not in fruition of creatures wee are here but in expectation there in possession here in hope and promise there in deede and performance here in fight there in victory here like hunters and souldiers there wee deuide the spoiles The souldier in his fore-age is glad of any thing he can get and saith Satis The faulconer likewise or hunter is well pleased for the time at a poore mans house and saith Satis for it as if he were at home in richer fare And this is the best of
anothers burthen and doe as we would be done to we doe the contrary heape coles one vpon another deeme the worst of euery bodie as we list neuer reflect vpon Gods Law or mans Law but how to wreake our anger and make our humors therein both Iudge and hangman Thankes be to God our hand hath not bin hitherto in our neighbours bloud We haue spent our anger and fury where it can neuer bee ill or better bestowed vpon the grand-enemies of God our new Philistims Whom to strike is duty to kill is Honour and to bee killed of them a sacrifice There to fight wee are sure is Gods battell there to bee valiant is true valour there feare wee no iniustice in the worst wee can nor neede to bee ouer scrupulous to thrust our swordes in vp to the hilts There to turne our backes is cowardize there to bee afraide is to bee white liuered there to shew pitty were impiety and they that should bee fainting or faulty therein might be truely charged with dishonour The cause iust and honorable the quarrell Gods not ours commanded by lawfull authority not by humane leuity The honour ours if wee winne no dishonour if wee loose so we doe our indeauour There bee men too fewe for ought I see to bee imployed in that honourable seruice And yet wee fight and wrangle and kill vp one another at home and robbe the Christian common-weale of their interest in vs without mercy pitty or true manhood indeede as I shall prooue vnto you If our idle spirits at home did but see what we haue seene the inundation of hell-hounds that haue come downe vpon vs by hundreds of thousands at once their noise of armour horses and howling their pride and fury against vs the ayre filled with trumpet fife and drum as if it were doomes day our voyce crying out the whilest to God and Christians to come helpe vs men would not bee so idle and home-bredde as they bee for want of an enemy to poke and push at one another as they doe but would couet to fight where men fight and dye where men dye and shall haue glory and renowne for it When yee come in your countrey againe yee shall finde those euen such as yee left behinde you when you came hither that neuer sawe army in their life and yet will giue lawes of chiualry know not how to trayle a pyke like a souldier and yet will braue a souldier to his face were neuer officers in the field and yet if they haue beene at the Vniuersity a while and haue read a little of Liuie or Plutarks liues and then come new to court or Innes of court they thinke themselues straight to bee Scipioes or Hannibals and fall to practising and doe as they see others doe learne to giue the lye brauely or to vse the fist or poynard at the entring It is the fault of youth and of the times and there bee too many of them at this day but I hope there will bee fewer Yeares time and better knowledge of themselues and of their owne woorth will bring them more discretion Meane time I would there were not so many also of iudgement sufficient and of elder sort that thinke it valiant to bee stirred quickly a word and a blow with them or spit in his face and in the field next morning to kill or to bee killed And this not onely they doe but thinke it lawfull to doe and thinke it base and cowardly not to doe It is vndoubted that Honour is a great ornament to him that hath it and euery one seekes it in his degree and ranke And our countrey is as fruitfull of Honorable and well indued persons as any nation in the world and as quickly it is seene by them as soone almost as they haue cast off their long coates And as well furnished yee shall finde them with matter fitte to support their honour when they come to yeares as either for manhood valour strength actiuity or noblenesse of minde All which as they bee vertues well beseeming gentlemen and men may doe much to vphold them so is it a most vnworthy thing and worthiest of punishment that they should receiue blemish by any wrong The most of you as I said before are men of sort and as yee haue all deserued well and none of you the contrary so is it necessary yee should maintaine your Honour in places where yee come But how In Honorable sort without dishonour to God or disgrace to your countrey or Soueraigne And it will be expected in these corrupted and maleuolous times yea God will aske it at your hands beeing men at armes and neuer yet touched with the least cowardize no not when they haue beene fiue to one I will not say ten to one that yee should shew good example to your countrey-men and that your actions should bee their instructions your good experience their better learning and your carriage their rule that haue not such cause to know what you know or not so well as you in regard of the long time and place yee haue serued in where questions of Honour haue daily risen and were seldome suffered by superiours to come to blood if they had authority to restraine them The world is full of wrangles and the good and patient are abused and abased euery where Pride and disdaine haue filled all things with debate One backbites another is incensed one doth vnkindly another taketh it ill one meanes well the other mistaketh it one giues a contumely another deales a blowe and in all these is wisedome required to carry an euen hand And because I would not wishe you to take so much wrong nor yet to right your selues with any vnrighteousnesse I thinke it good to let you knowe and it is fit yee should alwaies remember your duty to God and the world and to forget your selues as little as yee can in hot bloud or in colde By hot blood I meane all suddaine things before wee can well deliberate By colde I meane when the heate is gone but desire of reuenge remaineth To the first belongeth iangling brawling blowes foule speeches and multiplying To the second belong the dregges of the former after they bee parted The first hath commonly present execution while the fire is yet hotte The second hath time to pause and if hee doe amisse the fault is the greater The first can neuer bee without offence in the cause giuer whether it come of heate mistaking or scorne For how can yee miscall one or giue approbious words without sinne neither is it without offence in the answerer though not so great He is more then a man or lesse then a man that can put vp a contumelie on a sudden Cap. 7.8 And therefore it is written in Ecclesiastes Calumnia conturbat sapientem A disgrace or contumely will trouble a wise man S. Act. 23. Paul himselfe might seeme humanum pati when he called him whited wall that made him be smitten
leaue no ornament for Queenes but their crowne I haue heard of a lawyers wife that came before Queene Elizabeth in a gowne and kyrtle of needle work set forth with strawberries and pescods of silke and siluer The Queene asked her name which when she had tolde her the Queene laught at her and called her Queene N. I cold giue our women some good examples to imitate which were better then any lawes if they will But as the cause of this excesse is meere pride and want of witte so the nature of it is to be worse for counsell Themselues would be all others patternes and will haue no paragon Yet men should bee wiser then they though womens doteries doe befoole them too much For what women delight in they must weare and draw women the rather to vnderpeere them But my purpose is not to amend all in others that haue faults ynough of my owne to amend Yet these things fall within compasse of my charge and where they be they must be amended betimes or deerely paid for All other excesses in hunting hawking feasting and disportes which haue little restraint by law belong all to my argument being as they are Cupidities inordinate and vndoing loues if they draw vs to much cost and to wast our estates The estate of all men is much regarded and fauoured by learned Juristes and Casuistes and therefore they hold two or three things hereabouts that would be noted As first for almes that although the precept be generall to all for giuing to the poore and needie that are neere them Yet this is onely vnderstood if a man haue superfluum It must be out of some aboundance or ouerplus that a man hath He must not weaken his estate with giuing which if he doe it is sinne For if Charitie bids yet iustice forbids vnlesse the neede be extraordinarie for vertues are not contrary but complying with each other if they be true vertues and vsed with discretion My meanes is a thousand crownes a yeere and I haue wife children and family to maintaine in frugall sort not denying the reuersion of my table to the poore This is my daily charge and of this I may not diminish to giue larger almes And if I go further it is indiscretion and vicious Excesse in vertue is a vice how much more in euill things They hold further if I be in debt or decay by losse or want of some prouidence which all haue not alike I am bound to pay Creditors assoone as I can without notable impayring of my estate and not before and the Creditour is bound to stay for it if there be no fraud in me or intention to deceiue nor need in the money lender or if there be yet they distinguish of neede For there is grauis necessitas and there is extrema Extreame necessitie is of life as if both of vs want meate and clothing and I owe him as much as will buy but one of vs our dinner so as one of vs is like to starue I am not bound to pay it him For the vse of all things is common in extremities and the law of nature they say must be prefer'd before the law of nations and propertie Yet this case is rare but in a siege or famine The case of great necessitie which is the other sort of neede hath beene somewhat more common as if creditour and debtour be both in like danger of arrest the one if he be not paide his owne the other if he paie Some say the debtour must paie some say he is not bound I thinke he is bound if he borrow it gratis but this case also is not often that both necessities alike should meete so iust The common case is that the debtour cannot paie suddenly and the creditour is able to stay for it This is the case that troubles many and wrings the multitude as we see by daily examples All our learned hold the creditour must forbeare and haue patience patientiam habe omnia reddam tibi Mat. 18. as he in the Gospel said to one that he owed money vnto and because the creditour would not forbeare he was deliuered to the tormentours The Sauiour of the world might seeme to call it a choaking sinne Tenuit suffocauit eum he arrested his fellow and choked him vp in a Iayle and yet as his case was he had some reason to doe as he did and to importune his owne debtour for his owne being himselfe in neede and in danger to his Lord for a great deale more But my purpose is not to proue my conclusions which would aske much time but onely to informe you of these verities which your learned can instruct you in better then I if you be as ready to follow them in all your doubts as they will be ready to guide you and gouerne you Take heed I beseech you and you cannot be too heedy of this kinde of sinne For though lawes were made for the rich and this was not alwaies law that all extremitie should be vsed but hanging for recouerie of debts no cessio in bonis will serue but a mans flesh and not a groat sometimes left him to releeue himselfe and a poore familie with which yet the law of nature and nations prouideth for that a mans person should not want out of his owne goods and yet notwithstanding I would not blame lawes or policie for it if there were store of conscience in lenders or if lenders would lend gratis as they haue done Yet remember still the old saying that extreame right is extreame wrong Is there no meane amongst Christians For want of a Tyrant to raigne ouer vs shall we tyrannize one ouer another or haue power in our hands to do it if we list If our goods be in our hands let vs vse them as we may if they be out of our hands let vs get them in as we neede but let it be done with all Christian lenity let no choaking or throtling be heard of amongst vs which will hurt our poore brother and doe vs no good The Lord I spake of in the Gospel Math. 18. had to do with a debtour that was able to pay yet gaue him day to make money we deale with many that be nôt able and haue nothing to helpe them with but their labour and paines and yet we cast them in prison take all their meanes from them and allow them nothing to keepe them I said before if there fault were fraud fraus nemini patrocinabitur there is no reason to spare them that liue by practise and cosening And yet we are not so scrupulous altogether but that we may deceiue our deceiuer If one steale from me priuily or deceiue mee subtilly or extort from mee vniustly I will steale and wring from him if I can and doe him no wrong in it Fallere fallentem violat neque ius neque gentem Prouided alwaies this bee done without scandall and that we haue no other remedy at hand