The Cities great Concern, In this Case or Question of HONOUR and ARMS, WHETHER APPRENTICESHIP Extinguisheth Gentry? Discoursed.  
With a clear Refutation of the pernicious Error that it doth.  
Lam. Jerem. Cap. 3. Vers. 27. Bonum est viro cum importaverit Jugum ab Adolescentia sua.  
LONDON, Printed by WILLIAM GODBID, dwelling in Little Britain, 1674.   

HONORATISSIMO SENATUI, POPULOQUE, AUGUSTAE URBIS LONDINENSIS.   

The Bookseller's Report.  
THere hath been of late a diligent Enquiry among us, concerning this subject of APPRENTICES, advising us to a search in our Registry, and Calendar for Writings of this nature, and we are assured that no Impression hath escaped our view for 40 or 50 years' last passed; but we find none, except some passages of the Author in one of his Histories very briefly; which makes us wish the Publication of this Treatise, for the general good of this famous City and Citizens, and particularly of some of us, who claim an Interest of Birth herein, whether it be Bond or Free.   

A PREFACE In Defence of TRADE & COMMERCE.  
THere is none that curiously observes, and takes notice of the various, yet neat and orderly Frame of this Terrestrial Globe, but must confess so vast a Body was not designed for the use of any single person, but even then in its first Original looked forward to Posterity, whose provision the Great Creator of all things chiefly had care of, when he enriched it with infinite conveniences, both for necessity and delight, which the Offspring of Adam doth now enjoy. As therefore the World itself was too great a Patrimony for one man, had not God been pleased to have given him a large and numerous issue to enjoy and improve it: so had those secret and immense Treasures, wherewith it is embellished and enriched, lain still obscure, either in the bowels of the Earth, or in the vast distances and inaccessible parts of foreign Countries, had not Commerce and Traffic, heightened by the ingenuity and industry of man, unlocked these hidden Mines and secret Treasures, and by an easy yet speedy passage brought them to our very doors. By these it is we come to be as it were Citizens of the World, and to have correspondence and intercourse with the remotest Countries. By these than it is the Globe was first inhabited, and mankind made a Citizen thereof, and the whole World become a common Mart, where each Inhabitant thereof, though never so distant, may freely commute the Commodities of their own into the riches and treasures of another. By these Nations became first civilised by corresponding with Strangers, and learning from each other those forms of Policy and Government, which might become useful and profitable. What had become of the Western part, had not Learning, and other ingenuous Arts been brought to us, either by Strangers, and fought from them by Noble Spirits of our own.  
And surely Nature wisely did foresee the many inconveniences of Idleness, how that it would convert the World into another Chaos, making the Earth but as one dull and useless mass, when she hid her Rarities and Treasures in the secret Bowels thereof, and buried them in the watery Deep, and lodged them at so vast and remote a distance, that so their worth and Value might be a spur to Labour and Industry to fetch them thence. Nay God himself is particularly called the God of the Isles, as looking on them, by virtue of their skill in Navigation, to be the best factors for the Common Good; and as a blessing upon their Industry, we find most Isles and Maritime places exceed all Inland Cities and Countries in Riches; and variety of plenty. But besides his particular favour to Isles, he hath created such a dependence of each on the whole, that what one Country is deficient in, another doth supply. Thus we borrow Silks from Persta, Drugs from Egypt, Furs from Russia, Gold from Barbary; and in lieu thereof we furnish them with Cloth, and Led, and Tin, and Corn, and other good Commodities which our Country doth afford.  
Nor has Religion less honoured Trade than Nature; for what has been the Propagation of the Gospel, but a kind of a Religious Commerce, whereby the Souls as well as the Bodies of Mankind might be supplied with necessaries for a better life: for it cannot be imagined that the Doctrine of the Blessed Jesus was at one time promulged and declared through all the Habitable World, but by degrees, as places were found out, and men were qualified with Abilities and Capacities for so great a Work. Hence is it, our Saviour made choice of fishermen, who were to pass as it were through the Zodiac, and disperse his Precepts; their Calling and Trade rendering them skilful in Navigation, and bold in adventuring, and their Blessed Master inspiring them with Gifts and Parts to improve it to the enlargement of his Doctrine and Kingdom. For at first, the true Religion was confined to one small Spot, but by little and little the care of Heaven, and the indefatigable Industry of Man, what was then only known in Judah and Jerusalem, became both the Wonder and Glory of the World. So that we that live so remote from the first Declaration thereof, are more than ordinarily indebted unto the pains and travail of those pious and religious men, who adventured hither, which could not well have been done, had not Commerce first found out our Coafts, and then Religion civilised them.  
Besides, Trade is the very Life and Soul of the Universe, which, like the vital Blood in the Body, circulates to the health and well-being of the whole. What were the World but a rude and dull indigested Lump, a noisome and pestilential Mass, did not Commerce, like the Sun, by its Universal Rays exhale all its malignant and noxious Vapours, and by a continual motion and transaction render it wholesome and profitable. What would become of the busy Soul of Man, had she not found out variety of Employment for its Exercise? How would each Country become the Sink or common Shore of Debauchery and Wickedness, did not Traffic divest their Inclinations by the use of Liberal Arts and Mysteries? So that it is the salt of the Earth, which preserves Mankind from putrefaction and ruin.  
Nor is it only profitable to the whole, but to each single Country, and City, and Family. It is the strength and glory of a Kingdom, the beauty and splendour of a City, the sinews of War, the support of Peace, the true foundation of Honour and Gentility; the best security of a Fortune when got; and the best way to get it when wanting. I cannot but confess, that in the common repute of the World, there are several other ways whereby men may arise to Wealth and Honour, as the Sword and Gown; yet I think, without injury to the credit of either, I may safely say, that strictly taken those very ways and methods are in effect Trades and Mysteries, the End of all being Emolument and Profit.  
Nay, the Universities themselves are but as it were a learned Corporation, and Society, each several Art and Science therein not much unlike our several Companies, and inferior Schools, which fit Youth for those places, but as Shops, wherein young men are initiated Apprentices, and afterwards commence Masters. There might be much more said in the defence of Trade and Commerce, but the Book consisting of particulars in relation to the City, and its policy, an Enlargement here would but anticipate the Kind and Courteous Reader, who will I hope pardon the length of this Preface, and supply the rest with his own Candour and Ingenuity.   

To the READER.  
READER,  
I Have been lately put to the Question, which heretofore (some years since) I have discoursed very briefly, Whether Apprenticeship extinguisheth Gentry? And being now called to an Account, I have not only perused my former Opinion, but with some addition do confirm my then Assertion, that it doth not; with a clear Refutation of the pretended Reasons, or rather pernicious Errors against it, swallowed by Erasmus Rotterdam, Sir Thomas Smith in his Common-weal, Sir John Ferne in his Blazon, Ralph Brook York-Herald, and others. And I shall clear the Refutation of that pestilent Opinion, which hath some Authority for it, and many Injurious Partakers; intending to lodge upon the hopeful and honest estate of Apprenticeship the odious Note of Bondage, and the barbarous penalty of loss of Gentry, to the reproach of our Kingdom's policy, and to the manifold damage of the Public. For though the Schools and Camps are most proper for Honour and Arms; yet the Ancient Wisdom, and the like frequent Bounty of our Sages, did ever leave the Gates of Honour open to City-Arts, and to the mystery of honest Gain, as fundamental in commonweals, and the suscepture of external Splendour, according to the most laudable Example of rising Rome, under her first Dictator's and Consul's. By which their Moderation and Judgement they happily avoided two opposite Rocks, viz. Tyrannical Appropriation of Gentry to some certain old Families as in Germany, and the Confusion of not allowing Hereditary Nobleness or Gentry to any at all, as under the Sultan in Turkey.  
I shall not crave any Patronage, or other Acknowledgement, nor repeat here how the Noble People of Eldest Rome accepted the Book which Guecus Flavius dedicated to their Name and Use, de origine Juris, in the Caesarian Laws; but leave the Issue to those that may receive the Honour and Profit thereof; with this Caution, First, that it belongs only to such Masters or Citizens as are generously disposed, and worthily qualified Men, who say with Publius Syrus, Damnum appellandum est cum mala fama lucrum; and then to such among Apprentices as resemble Potifer's chaste Servant, or St. Paul's converted Onesimus, young men who say with Statius Caecilius in his Plotius, Liberè servimus salva Urbe atque Arce, meaning by the City, and the Citadel, the Body and the Head of Man. And there is no doubt that the worthy Citizen shall find his honest Servant not the less serviceable for this Discourse, but rather the more obsequious. For in good Bloods, and in good Natures, Praise and Honour prevail more than Rigour and Blows. And because yourselves (for the most part) were Apprentices, ye may remember herein with Comfort the honesty of your Condition when ye were such, and the Splendour of what ye are now, in that Right.  
The principal Objection against the Publishing of this, or the like Discourse of this Argument, is, That the Insolency of the Youth, and the Irregular Fry of the City, may hereby take increase. But it hath been elsewhere answered, That those Apprentices are of the Dregs and Bran of the Vulgar, the ordinary Balls played by the hands of Justice, into the Prisons, and Places of Correction; nay perhaps not Apprentices at all, but forlorn Companions, Masterless Men, and the like, as lately hath been made to appear.  
In a word, the City of London (which before Rome itself was built) was rocked in a Trojan Cradle, by the Founder and Father thereof, Heroic Brute or Brytus, (as the most ancient Monuments, setting aside all late fancies, bear witness;) and under Claudius Caesar It was the Metropolis of the Trynovants; under other Caesars afterwards it was Augusta, the Majesterial City, which at this time, for Hugeness, increase of beauteous Buildings, Concourse, Navigation, Popularity, and Trade, (notwithstanding the hand of God's Correction by late Sickness and Fire,) very hardly giving place to any one City in Europe, or at lest doth match and equal them.  
This very London, so venerable for Antiquity, so honourable for her Customs, so profitable for life; noble in Renown, even beyond the Names both of our Country itself, and of our Nation; the Birth-place of Constantine the Great, and the famous Recess or Chamber of our Kings; this very CityLondon, whether it be your local Parent, or loving Foster Mother, shall not grace or honour you more, than you shall grace or honour. Her, and England also.  
To Conclude: In this Discourse, I design nothing, but rest only upon the Defence and Affirmation, against the Assailers and Deniers of my Arguments and Reason; with due submission for the Judicial part, to the proper Court of Honour, heretofore the Illustrious High Marshal of England by Commission; or to the Approbation of the Learned Heralds, Kings of Arms, and myself to the favour of the Ingenious Reader.  
W. S.   


The Cities great Concern, In a Question of HONOUR and ARMS, Whether APPRENTICESHIP extinguisheth Gentry?  
THE CONTENTS OF THE FIRST PART.  
1. THE present Question, very important, for many great Causes; Two Crowned Queens of England, some of the Nobility parties to it; Bullen and Calthrope, Lord Mayors of London, had their Interests in Royal Blood; what Questio status, and what the least Capitis diminutio is, only the Base neglect it; Honour a fair star; Disparagement odious; Prevention of Mischief by determining this Question, Proud City-races unworthy of the City.  
2. The City's Honours in Arms is proved out of Ancient Monuments; The Lord Fitz-Water Standard-Bearer of London. Clauric and Bialle two Terms in old Blazon.  
3. The transcendent power of Opinion; To derogate from the Splendour of Birth deputed an Injury; whence comes the present Question of Apprenticeship.  
4. The main reason why some do hold, that APPRENTICESHIP extinguisheth Gentry; Apprenticeship no Bondage either in truth, or at all; the case truly propounded; The skill of honest Gettings a precious Mystery; what kind of Contract that seems to be, which is between Master and Apprentice.  
5. An Objection, that an Apprenticeship is a kind of Bondage; The folly of Erasmus in his Etymology of an Apprentice; The comparison between Servus among the Civilians, and Apprentices among Englishmen holds not; what the word APPRENTICE means; Sr. Thomas Smith's error in confounding Servitude and Discipline.  
6. 7. 8. Particular points touching Servus, his Sanctuary at the Prince's Image; Manumission and Recaptivity by Law; None of these points concern Apprentices, more than Soldiers, Scholars, or Religious Novices.  
9 10. The very final cause denominates the Action, and proves Apprenticeship not to be base; The contrary Opinion pernicious to Manners, and good Commonwealth, among us chiefly now; The different face of both Opinions in daily Experience.   

Whether APPRENTICESHIP extinguisheth GENTRY? THE FIRST PART.  
THE present Question, whether Apprenticeship extinguisheth Gentry, being now not so much a Paradox, as grown in secret to be of late a common Opinion, I am bold to call it a weighty and important Question, unjustly grounded upon the learned folly of Erasmus of Rotterdam, and the incircumspection of Sr. Thomas Smith Knight, in his Book de Republica Anglorum, and out of certain wand'ring conceits hatched among Trees and Tillage, as shall appear hereafter. Weighty and Important I call it, and it is so; because in looking out upon the concern of the Case, I find that prospect so specious, that within the compass thereof as well the greater as the lesser Nobility of England, are very notably and very inexplicably enwrapped: what do I say of the subalternate Nobility, when the Royal Name itself was deeply interessed in the Proposition? For Queen Elizabeth, though a free Monarch, and chief of the English in her turn, was a Party to the Cause, which she ingenuously and openly acknowledged, calling Sir Martin Calthrope Kinsman, as indeed he was, being at that time Knight, and Lord Mayor of London: as also Sir Godfrey Bullen Knight, and Lord Mayor of London, was lineal Ancestor to Queen Anne, Mother to Queen Elizabeth, no longer before than in the Reign of Henry the sixth King of England. Both which Knights being also Gentlemen born, and of right worthy Families, ascended by due degrees from the condition of Apprentices, to the greatest Annual Honour in this Kingdom. It is Weighty and Important, because without much impropriety of speech it may be called Quaestio status, which in the ancient phrase of the Emperor Justinian, is as much as to say, a Trial, whether one is to be adjudged bond or free, servile or ingenuous, and implieth that odious and unnatural sequel, which by Textuists is named Capitis diminutio; whereof though the Roman Laws make a threefold division, yet in this our question is but only, whether the third and lowest degree were incurred, (which happeneth cum qui sui juris fuerunt, coeperunt alieno juri subjecti.) It is weighty and important, and can appear none other, because it directly tends to darken, and as it were to intercloud the luminous body of that beauteous Planet Honour, with foul and lasting Spots. For what can lightly be a more disparagement, than for the Freeborn to become a kind of Bondmen, or to come of such? nay there is nothing without it, which can be of so great disparagement. Finally, it is weighty and important, for very many other reasons, and particularly because it is not only fit that states of Opinions should be rectified in this kind, as breeding bad affections among people of this Nation, (from whence great mischiefs often arise, even to hatred, quarrels, and homicides;) but that such also as through vanity, or other distempers of the wit or judgement, disdain to seem either City-born or bred, or to own any thing of their Worship or Estate, either to the City or Citizens, may understand their own place and true condition, lest they be convinced to be among them, who are unworthy of so honest either Original or Accession as the City yieldeth.  
2. But let us first behold the City's Honour in Arms, as it stands displayed in Ancient Heraldry, and as it is commented upon out of Authentic Monuments, in that commendable Survey of London, comprised by its Chronologer and Citizen, Stowe. The present figure, with the same words as here they stand, is a copy of that which an old imperfect Legier volumn at the Office of Arms containeth. There needeth no greater demonstration of the Cities ancient Honour, and of her people's free quality than this, that a principal Baron of the Realm of England was by Tenure her Standard-bearer, being the Lord Fitz-Water, from whence the now Lord Fitz-Water is descended. The figure of St. Paul advanced itself in the Standard, and upon the Shield those famous well known Armouries of the Cross and Weapon. The like Picture of which Apostle was also embroidered in the Caparisons of that Horse of War, which for the purpose of the City's Service he received of Gift at the hands of the Lord Mayor. Upon the Standard-bearers Coat Armour, are painted the Hereditary Ensigns of his own Illustrious Family, viz. Or a Fez between two Cheverons Gules. Which kind of Field the Ancients called Clauric, perhaps à claritate, because such Fields as were all of one colour made their Charges more clearly seen and perspicuous. And as they gave to that species of Blazon a peculiar Name for the Dignity, so did they also assign to this manner of bearing two Cheverons the term Bialle, or a Coat Bialle, à numero binario. In which brave times had that noble Gentleman but slightly and far off suspected, that he displayed that Banner for a kind of Bondmen, or as for their Service, his great Heroic spirit would rather have trodden such an offer under foot. In good Assurance therefore of this common Causes justice, we proceed.  
3. Sound Opinion (meaning Doctrine) is the Anchor of the World; and Opinion (meaning a worthy conceit of this or that person) is the principal Ingredient which makes words or actions relish well, and all the Graces without it are little worth. To take the fame from any man that is a Gentleman born, is a kind of disablement and prejudioe, at least wise among the weak, (who consider no farther than Seem) that is, among almost all; consequently a wrong, and if a wrong, then due to be redressed. To find the Injury we must first inquire, Whether Apprenticeship extinguisheth Gentry?  
4. The main reason, certainly the most generally used, to prove it doth, is, That Apprenticeship is a kind of Bondage, and Bondage specially voluntary; (in which case the Imperial Law-rule, Non officit natalibus in servitute fuisse, may be perhaps defective,) doth not extinguish Native-Gentry. But I deny that Apprenticeship is either vera servitus, Or omnino servitus.  
For explanation of this 
The Case in Question.  difficulty, I will set before your eyes the Case as it is. A Gentleman hath a Son, whom he means to breed up in an Art of thrift, not rising merely out of a stock of Wit or Learning, but out of a stock of Money and Credit, managed according to that Art; and for this cause he brings his Child at fifteen or sixteen years of age, more or less, to the City of London, provides him a Master, and the Youth by his Father's counsel willingly becomes an Apprentice, that is, he interchangeably seals a written Instrument, that he for his certain years of true and faithful Service, shall learn that precious Mystery of how to gain honestly, and to raise himself. Let the legal and ordinary form of that Instrument (extant in Wells' Precedents, and familiar every where) be duly pondered, and it will appear a mere Civil Contract, of which, as all the world knows, a Bondman uncapable. If you would know under what kind or species of Contract that doth fall, I answer, that it seems to be a Contract of Permutation or Interchange: in which mutual Obligation or Convention the act of Binding is no more, but that (as Reason and Justice would) the Master might be (determinately for the time, and sufficiently for the manner) sure to enjoy his Apprentice. Apprenticeship being therefore but an Effect of a Civil Contract, occasioned and caused by that prudent respect which the Contrahents mutually have to their lawful and honest Commodity; and such only as are freeborn, being capable to make this Contract with effect, Apprenticeship therefore doth not extinguish Gentry.  
5. On the contrary it is urged, that although Apprenticeship be not a true Bondage to all constructions 
Except.  and purposes, yet that it is a temporary Bondage, and equal (for the time it lasteth) to very Servitude. Of which Opinion Erasmus is, making his Etymology of our Apprentices to be, for that they are like to such as are bought with money, pares contisiis; which conceit, as it is more literate than right, so if it were set to sale, would find few Chapmen, but to smile at it. But we absolutely deny that Apprenticeship is in any sort a kind of Bondage; for notwithstanding that to prove it be so, they make a parallel between the ancient Roman Servitude, and the London Apprenticeship, yet will these comparata be found disparata, if not disparatissima. For Servus among the old Romans was so called of servando, of preserving and saving, and not of serviendo, of serving, (saith the Lawmaker himself, the Emperor Justinian) but the word Apprentice cometh of Apprenti, the French word, a raw Soldier, or young Learner, Tyro, rudis discipulus, or of the French verb which signifies to learn, or of the Latin word apprehendo, or apprendo, which is properly to lay hold of, and translatively to learn; which derivations are consonant to the thing, and true, however Sir Thomas Smith in his book de Republica Anglorum, not remembering to distinguish between Servitude and Discipline, Bondage and regular Breeding, injuriously defined them to be a kind of Bondmen, (meaning mere Slaves,) and not, as in some places of England, Bondsmen are taken for such as are in bonds for actionable Causes) and such Bondmen, as differ only thus from very Bondmen, (whose like words for signification are those foulest ones, Slaves and Villains) that Apprentices are but for a time, is certain: An oversight of so grave and learned person, a privy Counsellor, and in place of Secretary to Queen Elizabeth.  
Again, that which did constitute a Bondman among the old Romans, was such a Power and Right vested in the Lord, over the very body of his Bondman or Slave, as descending to him under some received Title, or rather jure gentium, was maintained to him jure civili Romanorum; by virtue whereof he became Proprietary in the person of his Bondman, as in the body of his Ox, Horse, or any other Beast he had: which Proprietaryship was indeterminable, but only by Manumission, and that act merely depended upon the will of his Lord, without any Indentment or condition on the behalf of the Slave, which a right Roman would never endure from his Bondman.  
Finally, (which in the quality of that Servitude was most base) Servus among them nullum caput habuit, had no Head in Law, and neither was in censu nor in lustro condito, as much as to say, that they were out of the number of Men, their Names being neither put among such as had wherewith to pay in the Rolls of their Exchequer, or Tables of their Capitol, nor as Bodies wherewith to serve in the general Musters of their Common-weal, but in brief were reputed civiliter mortui, dead in Law; Death and Bondage being alike among them; without any more reputation of being members in the Body Politic than brute Cattle, for Bondmen were reputed Nobody, Servi pro nullis habiti.  
And albeit the Authority of the Common-weal, upon the ground of State, Interest rei publicae nè quis re suâ malè utatur, and the Majesty of Sovereign Princes, merely as in Honour, and as moved with the commiseration of Humane miseries, did sometime interpose itself upon just cause, as when the Lord did attempt to ravish his Bondwoman, or the Bondman took Sanctuary at the Emperor's Statue and Image, or at the Altar of some one of their Gods, (an Example whereof is in Plautus;) yet the Bondman after Manumission continued in such relation to his late Lord, that in certain cases (as Ingratitude) he who was once enfranchised, was adjudged back to his Patron, and condemned again to a far more miserable Servitude, than ever before.  
These things considered, and nothing being like it in the matter of Apprenticeship, who is there that lives so careless of the honour of the English Name, as to bring the Disciples of honest Arts, and Scholars of Mysteries, in civil Trade and converse for virtuous causes, all of them being called by the fair Title of Apprentices, into the state and quality of Bondmen? Fair I called it, because that title is common to them with the Inns of Court, where Apprentices at Law are not the meanest Gentlemen. Apprenticeship therefore is no voluntary Bondage, because it is no Bondage at all, but a Title only of Politic or Civil Discipline. Apprenticeship therefore doth not extinguish Gentry.  
So then Apprentices, whether Gentlemen of Birth, or others, whatsoever their Indentures do import, and howsoever they may seem conditional servants, are in truth not bound to do or to suffer things more grievous, than young Soldiers in Armies, or Scholars in rigorous Schools, or Novices in Noviceships, each of whom in their kind usually do and suffer things as base and vile in their own qualities, simply and in themselves considered, without respect to the final scope or aim of the first Institution, as perhaps the very meanest of five thousand Apprentices in London.  
9, 10. The final cause therefore of every Ordination qualifies the course, and the end denominates the means and actions tending to it. For if that be noble, no work is base prescribed in ordine, or as in the way to that end; though, abstracting from that consideration, the work wrought, in the proper nature of it, be servile, as for a Soldier to dig, or carry Earth to a Rampire, or for a Student to go bareheaded to a Fellow of the House within the College, as far off as he can see him, omitting the more deformed necessity of suffering private or public discipline; or for a Novice in a Noviceship to wash Dishes, or the like seeming base works, as is usual; If then the general scope, or final reason of Apprenticeship be honest, and worthy of a Gentleman, (as will appear hereafter that it is,) what can be clearer, than that Apprenticeship doth not extinguish Gentry?  
I am the more fervent in this case, because this one false Conceit (at all times hurtful, but chiefly in these latter times, in which the means of easle maintenance are infinitely straitened,) that for a Gentleman-born, or one that would aspire to be a Gentleman, for him to be an Apprentice to a Citizen, or Burgensis, is a thing unbeseeming him, hath filled our England with more vices, and sacrificed more serviceable bodies to odious ends, and more souls to sinful life, than perhaps any other uncivil Opinion whatsoever. For they who hold it better to rob by Sea or Land, than to beg or labour, do daily see, and feel, that out of Apprentices rise such as sit upon them, standing out and pleading for their lives as Malefactors, when they (a shame and sorrow to their Kindred) undergo a fortune too unworthy, even of the basest of honest Bondmen.    


THE CONTENTS OF THE SECOND PART.  
1. APPRENTICESHIP is a laudable Policy of Discipline, not a bondage; The contrary Opinion overthrows one main pillar of a Commonwealth; Severity of Discipline more needful to be recalled than relaxed.  
2. The Adversaries conceits do brand our Founders; Mechanical qualities are God's special Gift.  
3. Of Tubal-Cain, and the dignity and necessity of Crafts; Hiram, the Brass-founder; S. Paul's handy Art, and the cause showed out of the Rabbins; Of the Enoblements touching them.  
4. The wisdom of instituting Apprenticeship defended, by the Argument à minori ad majus.  
5. LONDON, the Palace of thriving Arts; Concerning Hebrew Bondmen; The quality of Master's power over Apprentices; Masters are not to be cruel, or over severe.  
6. The folly of such as object a corruption in Blood, extinction and disinablement to Gentry; of Bondmen, or Villains in England.   

Whether APPRENTICESHIP extinguisheth GENTRY? THE SECOND PART.  
1. THese things considered, how should it fall into the mind of any good or wise Discourser, that Apprentices are a kind of Bondmen, and consequently, that Apprenticeship extinguisheth Native Gentry, and disinableth to Acquisitive? For if that Opinion be not guilty of impiety to our Mother-Countrey, where that laudable policy of Apprenticeship, necessary for our Nation, is exercised as a point of severe Discipline, warrantable in Christianity; certainly it hath in it a great deal of injurious temerity, and inconsiderance, and why not impiety also, if they wilfully wrong the wisdom of England, their natural common Parent, whose Children are freeborn? Surely, notorious inconsiderance is apparent, because there are but two main Pillars of Commonwealths, PRAEMIUM & POENA, Reward, and Punishment; and of the first Rewards, Honour is the highest, according to that most eloquent Tully in his perished Works, de republica, (as S. Augustin styleth them,) as that thing with which he would his Prince should be fed, and nourished; and in his Philosophy hath uttered that famous sentence concerning the same, Honos alit arts, omnesque accenduntur ad studia gloriae. Among us therefore Coats of Arms, and Titles of Gentlemen (which point the Knight aforesaid, howsoever erring in Apprentices estate, hath truly noted to be commodious for the Prince) being the most familiar part of Honour. But they rip up and overturn the principal of those two Pillars of Common-weal from the very Basis: a strange oversight, specially of Professors of skill in the Art of public Government; unless perhaps they speak it, because they would have things reform, or changed in this particular of Apprenticeship. But we do not remember, that either Sir Thomas Eliot in his Governor, or Sir Thomas Chaloner (Leaguer Ambassador for Queen Elizabeth in Spain) in his Books of Latin Hexameters the rep. Anglorum instaurandâ, (published with the Verses of the Lord Treasurer Burghleys' before it,) or any other Author, rightly understanding our England, and her generous People, did ever once tax our Country's Policy in this point. Yea some make it a Quaere, whether the City's discipline had not more need to be reduced nearer to the ancient severity thereof, considering with what vices London flows, and overflows, than that it should be altered, or removed, though but a little, from it.  
2. Now then, let any one but rightly weigh with what conscience or common sense, the first Institutors or Propagators of the English form of Government, could lay upon Industry and civil Virtue (whose subject are the lawful things of this life, and whose nearest object is Honour, and honest Wealth) so foul a note as the brand of Bondage, or any the least disparagement at all? Whereas to quicken and inflame affections in that kind, all wise Masters in the most noble civil Art of Government, and all Founders of Empires, and States, have bend their counsels and courses to cherish such as are virtuously industrious, yea, God himself (the only best Pattern of Governors) hath made it known, that even Mechanical Qualities are his special Gifts, and his infused, as it were, charismata.  
3. For Moses, having put into eternal Monuments, that Jabal was pater pastorum, (the most ancient Art of increase,) and that Jabal was pater canentium, (the first of which inventions was for necessary provisions of food and raiment, and the second to glorify God and Honesty, to solace men towards sweetening the bitter Curse which Adam drew upon humane life,) it is, thirdly, underadded in the accomplishment of the three main Heads, to which mortals use to refer all their worldly endeavours (Necessity, Profit, and Pleasure,) that Tubal-Cain was malleator, and faber ferrarius, an Hammersmith, or worker in Iron, that being one of those arch Mysteries, sine quibus non aedificatur civitas, as the words are in Ecclesidsticus. Nay, there belonged in God's own judgement so great praise to the particular excellency of some Artificers, as that in building of Solomon's Temple, they are registered to all Posterities in Scripture, and their skill is not only made immortally famous, but a more curious mention is put down of their Parentage and Birth-place, than of many great Princes, as in Hirams case, not the King, but the Brass-founder. And in the New Testament, S. Paul (being a Gentleman born, of a noble Family, as the Ancients write, and a Lawyer bred up at the feet of Gamaliel) learned, as an addition to that perfection, for the relieving of his necessities, the manual Art of Scaenopaea, commonly Englished, Tentmaking: upon which place of S. Paul's Trade (whereof in his Epistles he doth often glory) it is declared to us out of the Rabbins, that S. Paul (who himself tells King Agrippa, that he had lived a Pharisee, according to the most certain way of Jewism) was brought up so, by a Traditional precept, which did bind such as would study Sacred letters, to learn some one or other Mystery in the Mechanics. And at this present, among other things which the Turks retain of the Jewish Rites, this seems one, when even the Sultan himself, or grand Signior (as all his Progenitors) is said to exercise a manual Trade, little or much, commonly once a day. And in fresh memory Rodulphus, the Emperor of Germany,, had singular skill in making Dial's, Watches, and the like fine works of Smith-craft, as had also a late Baron of England, which they practised; and other persons also, of Royal progeny, are at this day excellent in several Artifices.  
4. If then such honour be done by God himself (as aforesaid,) not only to those that are necessary Handicrafts, but to those also which are but the Handmaids of Magnificence, and outward Splendour, as Engravers, Founders, and the like; he shall be very hardy, who shall embase honest Industry with disgraceful censures; and too unjust, who shall not cherish or encourage it with praise and worship, as the ancient Policy of England did, and doth, in constituting Corporations, and adorning Companies with Banners of Arms, and some special men with notes of Nobleness.  
5. And, as of all commendable Arts all worthy Commonweals have their use, so in London they have as it were their Palace. But into the body of the City none generally are incorporated, but such only as through the strait gates of Apprenticeship aspire to the dignity and state of Citizens. That the Hebrew Bondmen were not, in Moses' Law, among themselves, like to our Apprentices (howsoever the seventh year agrees in time with the ordinary time of our Apprentices Obligations) is evident, both in the Books of Exodus and Deuteronomy. For, first, their title to their Bondmen grew to their Lords by a Contract of Bargain and Sale, which was indeed a kind of Servitude. For, when the seventh year, in which the Bondage was to determine, and expire, if then he resolved not to continue a Bondman for ever, he was compelled to leave his wife (if married in his Lord's house during bondage) together with his children, born in that marriage, behind him, though himself departed free, but withal rewarded also. So that voluntary Bondage is not only de jure gentium, (as the Roman Laws import, by which a man might sell himself, ad participandum pretium,) but also the jure divino positivo. By which, notwithstanding it doth not appear, that such a Bondage was any disparagement, or dis-enoblement in Jewish blood, among the Jews, because in Exodus we read of a provision made for the Hebrew Bondwoman, whom her Lord might take in marriage to himself, or bestow her upon his Son, if he so thought good, but might not to violate her Chastity, as if he had jus in corpus. But the Condition of an Apprentice of London resembleth the Condition of no person's Estate in either of the Laws, Divine, or Imperial; for he directly contracteth with his Master to learn his Mystery, or Art of honest living, neither hath his Master (who therefore is but a Master, not a Lord) Despoticum Imperium over his Apprentice, (that is, such a power as a Lord hath over a Slave) but quasi curaturam, or a Guardianship, and is in very truth a mere Discipliner, or Teacher, with authority of using moderate Correction as a Father, not as a Tyrant, or otherwise. Immoderate Correction whosoever doth use, is (by a Gracious Statute of the fifth of Queen Elizabeth) subject to be punished with the loss of the Apprentice, by absolutely taking him away.  
6. Which things so often as I deeply ponder, I cannot but hold it as lose, and as wand'ring a conceit, and as uncivil a Proposition in civil matters, as any: that Apprenticeship should be imagined either to extinguish, or to extenuate the Right of Native Gentry, or to disable any worthy or fit person to acquisitive Armouries; for how can it in God's name work that effect, unless it be criminal to be an Apprentice? Because no man loseth his right to bear Arms, or to write Gentleman, unless he be attainted in Law, for such a cause, the Conviction whereof doth immediately procure corruption in Blood, which as in this case no man yet hath dreamt of.  
Again, when by the old Common Law of England, there are but only two sorts of Bondmen, Villains in gross, and Villains regardant to a Manor; and it is most certain, that our Apprentice or Scholar in City Mysteries, is neither one nor other of them: what ignorance then, or offence was Mother at first, of this, not Paradox, but palpable Absurdity, that Apprenticeship extinguisheth Gentry, or that Apprentices are a kind of Bondmen? when as the greatest and most famous Cities of Germany, which were or have been composed of Apprentices, or such as from them have become Masters, as Norimbergh, Lubeck, Magdenburg, etc. are as Imperial and free Cities, not thought unworthy to be matriculated into the Empire, or to have places in their Diets, as some of the Estates thereof.    


THE CONTENTS OF THE THIRD PART.  
1, 2. FOR clearer understanding the Question, the Service of an APPRENTICE described.  
3. The four main Points of the Indenture discussed, the Service, the Time, the Contract, the Condition.  
4. The Case of Laban, and Jacob weighed.  
5. Of the mutual Bond between Master and Apprentice.  
6. An Apprentice proved to be in no respect a Bondman; Of the right of blood in Gentry, and of the right of wearing Gold rings among the Romans.  
7. The Master's power over the Apprentice's body, objected and solved; Aristotle's error about Bondmen; Of young Gentlemen, Wards in England; Of University Students, and of Soldiers, in respect of their Bodies.  
8. Apprenticeship a degree in Common-weal.  
9 Of the Tokens, or Ensigns of that degree, the flat round Cap, and other.  
10. Unwisely discontinued.  
11. Resumption of Apprenticeships Marks, or Habits, rather wished than hoped.  
12. The injurious great absurdity of the Adversaries Opinion, and the Excellency of London.   

Whether APPRENTICESHIP extinguisheth GENTRY? THE THIRD PART.  
1. THough in the premises we conceive to have said enough for the establishing our Negation in this Important Question, that Apprenticeship is not a kind of Bondage, consequently, that it cannot work any such effect as is before supposed, yet to leave no tolerable Curiosity unsatisfied, we will set before us, as in a Table, the whole Condition of an Apprentice, meaning chiefly such an Apprentice, as being the Son of a Gentleman, is bound to a Master, who exerciseth the worthier Arts of Citizens, as Merchants by Sea, Whole-Sale-men, and some few others, which may more specially stand in the first Class of the most generous Histories, as those, in which the Wit or Mind of man hath a far greater part than Bodily labour.  
2. Such an Apprentice therefore, when first he comes to his Master, is commonly but of those years, which are every where subject to Correction. His ordinary Services these: he goes bareheaded, stands bareheaded, waits bareheaded before his Master and Mistress, and while as yet he is the youngest Apprentice, he doth perhaps (for Discipline sake) wipe over night his Master's shoes for the morning, brusheth a Garment, runs of Errands, keeps silence till he have leave to speak, followeth his Master, or ushereth his Mistress, and sometime their young Daughters, (among whom, some one or other of them doth not rarely prove the Apprentice's Wife) walks not far out but with his permission, and now and then (as Offences happen) he may chance to be terribly chidden, or menaced, or (which must sometime be) deservedly corrected; though all this only in ordine, and in the way to Mastership, or to the estate of a Citizen, which last worst state of this Apprentice's Condition continues peradventure for a Year, or two, and while he is commonly but at the age of a Boy, or at the most but of a Lad, or Stripling; and, take things at the very worst, he doth nothing as an Apprentice under his Master, which, when himself comes to be a Master, his Apprentices shall not do or suffer under him. Such, or the like, is the bitterest part of an Apprentice's happy estate in this world, being honestly provided at his Master's charge of all things necessary, and decent. The Master in the mean while serving his Apprentice's turn with Instruction, and universal Conformation, or Moulding of him to his Art, as the Apprentice serves his Master's turn with Obedience, Faith, and Industry.  
3. Here have we a Representation of an Apprentice's being, or rather the well-being of a Child under his Father, who hath right of Correction. Upon view whereof we demand, why it should be supposed that Apprenticeship extinguisheth Gentry? For if an Apprentice in London (since to have Apprentices is a power, not derived to Corporations out of Prerogative, Royal Privilege, but out of Common Law) be in their conceits a kind of Bondmen, it must either be ratione generis obsequii, or ratione temporis adjecti, or contractûs, or conditionis, or for all together; a fifth Cause being hard to be either assigned or imagined.  
For the first point, ratione generis, (which is in regard of the Kind of Service,) that is but an effect of the Contract, or Bargain, and consequently depends thereon, or participates in nature with it; which not importing any kind of Bondage, neither can the Service itself, due by that Agreement, be the Service of a Bondman: so that as on the one side we grant, that Apprentices, as Apprentices, do some things, which Gentlemen would not do, that lived sui juris, specially upon a necessity to obey; yet on the other side we constantly deny, that they do any of them, either as servile, or as servilely but propter finem nobilem, that is, to learn an honest Mystery, to enable them for the Service of God and their Country, in the station, place, or calling of a Citizen.  
For the second, ratione adjuncti (which is in respect of a certain time, as of seven years at least, added and limited in the Contract) that is merely but a Circumstance of the Question. For if Apprentices are not a kind of Bondmen, abstracting from the time which they are bound to serve, the addition of Time addeth nothing to the quality of the Contract, to make it servile.  
For the third, the Contract (which is in regard of the Contract as it raiseth a relation, or the titles between two, of Master, and Servant,) if the very Art of binding to performance be a sufficient reason to make Apprentices a kind of Bondmen, and so to disenable them to Gentry, either derivative, or acquisitive; the Masters themselves are also a kind of Bondmen, because suo genere they as well were, and are bound as the Apprentices one to the other.  
For the fourth, conditionis, (which is in respect of the Conditions, either literally or vocally expressed, or virtually implied in the Contract) there is in it no proof of Bondage, but the contrary; for in that the Obligation is mutual, it proves the Apprentice free as from Bondage, though (for the Apprentice's own good) not free from Subjection to his Master, or Discipline, because only Freemen can make Contracts, and challenge the benefit of them. The Verb is not, servire, but the Verb, deservire, (which is of far less weight) comprised in the Instrument, or Indenture, and containing the whole force of the Obligation, hath only in that place the sense of obsequi & facere, to obey and do, as an Apprentice, and not according to the ancient sense which it had among the Romans. This ought not to seem a Paradox; for the word Dominus, to which Service is a relative, and the word Servus have, in tract of time been so softened, and familiarized, as they are grown to be words of singular humanity. And what so common among the Noble, as to profess to serve one another? But the relation constituted in this Case is peculiar, and proper. The word Dominus is not there at all, nor Servus, no nor famulus; the relation constituted is directly named between Master and Apprentice, a clear case that all Injuries to Blood and Nature are of purpose avoided in the Interchangeable sealed Instrument itself: so clear a case, that in the Oath which all Freemen make in the Chamber of London at their first Admission, this Clause, among many others, is sworn unto by them, That they shall take none Apprentices, unless they are free born, that is to say, no Bondmans' son, which are the very words of the Oath. And by an Act of Parliament, made in the fifth year of the Reign of Queen Elizabeth, it is expressly provided, That no Merchant, Mercer, Draper, Goldsmith, Ironmonger, or Clothier, shall take any Apprentice, except it be his Son, whose Father or Mother shall at the time of taking such Apprentice, have in Lands, Tenements, and Hereditaments of Inheritance of the clear yearly value of Forty Shillings, the Children of Labourers, and of persons not being Freemen or occupying Husbandry. Thus carefully open was the Eye of Institution in this Noble point of the City's Policy, to prevent, that no stain, no blemish, nor indignity, should wrong the Splendour thereof; a thing which could not but follow inevitably, if when it was provided that no Bondman's Issue into the estate of Apprenticeship, should themselves, by making Apprentices, make Bondmen; or should in any sort embase their Blood, whose Masters they were to be, as to the purpose of coming to be Citizens in time. They never meant to make any man Bond, who would have none but the Sons of freeborn persons bound Apprentices: and therefore it shall be wilful ignorance or malice from henceforth to maintain the contrary.  
4. A most memorable example in Scripture, to the purpose of the present Question, is that of Jacob and Laban, Genesis 29. where the time (seven years,) yea and the very word (servire) are plain in that Contract, which was made between the Uncle and the Nephew: yet who did ever say, that Jacob was for this a kind of Bondman? The reason why he was not, ariseth from consideration of the final Cause, or intention of the Contract, which is recorded to have been worthy and unblameable; the obtaining of a virtuous Wife, and of an Estate to maintain her with. Neither, when he was no longer defrauded of Rachel than seven days after his first seven years, and when for the fruition of Rachel he served also other seven years, was he a Bondman; by, as it were a relapse or cessation of expecting his reward, which he enjoyed in enjoying her? Out of which it follows, that as Jacob was no kind of Bondman, though he served, and served out all his time twice over, so neither are Apprentices. And from this place of Holy Writ it is unanswerably proved, that bodily service is a laudable means to achieve any good or honourable purpose, a means truly worthy of a Gentleman.  
5. Hereunto we finally add, and repeat, that as an Apprentice ties himself to his Master in the word deservire, that is, to obey and do restrictively to the ancient reason, and traditional Discipline of Apprenticeship in London; so the Master ties himself to his Apprentice in the word docere, in lieu of his honest service, to teach him his Art to the utmost. Which Master's part is grown to such estimation, as that Apprentices now come commonly like Wives, with triple more portions than formerly to their Masters. If then Apprenticeship be a kind of servitude, it is either a pleasing Bondage, or a strange madness to purchase it with so much money.  
For proof of this Assertion, let me give a late Example. A Gentleman of quality gave 300l with his younger Son, an Apprentice to a Merchant, and having continued together for three years, and the Servant not as yet employed in the particular mystery of Merchandizing, himself complained to his Father of loss of time, and both of them referred their Case to another Merchant for rendition of such part of the 300l as might turn him over to a better Master. The Referrer rebuking the Master, urged this as a truth and ancient custom, defining the Contract as we have intimated, and adding withal, that the Father had right in Law and Custom to be repaid all his 300l, and good damage to his Son for the loss of so much precious time, without profit of the Art and Mystery contracted to be taught him, to the dishonour of the City, and the very intention of the Contract, and custom of London.  
6. An Apprentice therefore, as an Apprentice, being neither ratione obsequii, temporis, contractus, nor conditionis, in any kind or any respect a Bondman: and hath therefore no more lost his title and right to Gentry, than he hath done to any Goods, Chattels, Lands, Royalties, or any thing else, which, if he never had been an Apprentice, either had, might, or aught to have come to him. Nay, much less can Gentry be lost in this case, than right to Lands and Goods, how much more inherent the rights of Blood are than the rights of Fortune; for, according to the Law-rule, jur a sanguinum nullo jure civili dirimi possunt, unless in cases of Felony or Treason, whereas those other may be dissolved. And that Gentry is a right of Blood, may appear by this, that no man can truly alienate the same, or vest another in it, though legally he may in case of Adoption, which is but an humane invention of Nature, and therefore, in reiveritate no Alienation at all, but a fiction, or an acception in Law, as if it were such. So that none can any more pass away his Gentry, to make another a Gentleman thereby, who was not a Gentleman before, than he can pass away any Habit, or Quality of the Mind, as Virtue, or Learning, to make another honest or learned, who was unlearned or dishonest before; for Gentry is a quality of Blood or Name, as Virtue and Learning are of the Mind. Upon which reason that rule of Law is grounded, which teacheth us, that annulus signatorius ornamenti appellatione'non continetur.  
7. To all this if it be replied, that Apprenticeship is a kind of Bondage; for that, if an Apprentice abandon his Master's service, his Master may both fetch him back again, as Lord for the time over his Servant's Body, and compel him also to live under obedience. We answer thus: That such a power over the body of the Apprentice is not sufficient to constitute a Bondman, though the Service of the Apprentice belongs to the Master, God's part in him and the Commonwealths being first deducted. Aristotle held, that only the Grecians were free, and all other barbarous, that is to say, all not being Grecians were Bond. Some among us seem Aristotelians in this point, who as he gloriously overvalued his Countrymen, so these overvalue their paragon Gentry, and repute none worthy of Arms, and Honour, but themselves; we supposing on their behalf, that they are indeed not vain Pretenders, but true dependants from the most unquestionable Noble Races, howsoever troubled perhaps with some little of the spirit of vanity, and of too too much scorn of others. But as the Italians, and their Nobility, in our time, (notwithstanding they think meanly of all who are not Italians, calling them (in Aristotle's humour) Tramontanes, and in that word implying them to be Barbarous) do commit an error as well as the great Philosopher, whilst they themselves do take it to be no disparagement to merchandise; nor the haughty Germane Nobility, who although they do believe it to be dishonourable to marry with the Daughter of a Burgher, or Citizen, do not refuse gain of Commerce or Merchandise: so these Gentlemen (how eminently Noble soever) will be likewise found to live in error, for that others may be truly Gentlemen, for any thing that as yet is spoken in the former Sophism, viz. that the Master hath power over his Apprentice's body, Ergo Apprentices are a kind of Bondmen; because if such a power be enough to constitute a Bondman, we will say nothing of those Freeborn persons being in Minority, whose bodies their Guardians, in Lands holden by Knight-service, might (not long ago) not only by a right in Law fetch back, after escape or flight, but give away also in Marriage; nay, if for that reason, Apprentices, born Gentlemen, shall be thought to have forfeited their Gentry, in what estate are all the Sons and Children of all good houses in England? whose bodies in their Minority their Parents, by a right of Nature, may fetch back after flight, and exercise their pleasure or displeasure upon them, even to disinhereson of Lands not entailed. Scholars under their Tutors, or Schoolmasters, are not Bondmen. Nay, in what case are Soldiers, (to whom most properly, and most immediately the Honour of Arms doth belong) who for withdrawing themselves from their Banner, or Captain without leave, may not only be forced back to serve, but (according to the usual Discipline of War) may, by Martial Law, be hanged up, or shot at the next Tree, or wheresoever deprived at once of life and reputation together? so absurd it is to dispute, that the power of a Master, by the title of a Contract over the body of an Apprentice, in case of Discipline, doth convince a Servility of condition in the Sufferer. For if the right to exercise corporal Correction should absolutely constitute a state of Bondage in the Subject, the injury of that untrue assertion would reach to persons of far higher mark than City-prentises, as is most plainly proved. And therefore they must alleged somewhat else besides subjection of Body, to draw the estate of Apprenticeship into that degree of reproach; which as they cannot do, we having prevented those Objections, so must they leave it clear from taint or scandal.  
8. We lay it down therefore, out of all the antecedences, for a clear Conclusion; That Apprentices are so far from being a kind of Bondmen, as that in our Common-weal they than first begin habere caput, and to be aliqui: to be of account, and some body. For Apprenticeship in London, is a degree or order of good regular Subjects, and out of whose (as it were) Nurseries, or Colleges, Citizens are supplied. We call them Colleges, according to the old Roman Law-phrase, or Fellowships of men, for so indeed they are comprehended within several Corporations, or Bodies of free persons, intended to be consociated for Commerce, according to Conscience and Justice; and named Companies, each of them severally bearing the Titles of their several worthy Companies or Corporations, as Drapers, Salters, Clothworkers, and so forth. And we say as before, that Apprentices, in the reputation of our Common-weal, when first they came to be Apprentices, than first begin to be somebody, and that Apprenticeship is a degree, to which out of Youth and young men, who have no vocation in the World, they are advanced; and that out of Apprentices, by other ascents or steps, as donari civitate, to come to be free of LONDON, or Citizens, from thence to be of their Companies Livery, the Governors of Companies, as Wardens and Masters, and Governors in the City, as Common-Council-men, Alderman's Deputies, Sheriffs, and Aldermen; and lastly the principal Governor, or Head of the City, the Lord Mayor; yea sometimes also Counsellors of State to the Prince (whereof Stow hath Examples) are very orderly elected, and the whole Policy disposed after as excellent a form, as most at this day under Heaven.  
9 True it is, that Apprenticeship, as it is a Degree, so is it the lowest Degree, or Class of Men in London: lowest we say, that it may come to the highest, according to that of S. Augustin, and of common sense, That those Buildings rise highest, and stand fastest, whose Foundations are deepest. And as Apprenticeship is the first in order, and meanest in dignity, so can that be no title to embase the vocation, because there must be a first in all things.  
Of this degree, anciently the flat round Cap, Hair close-cut, narrow falling Band, course side-Coat, close Hose, Cloth-stockings, and the rest of that severe Habit, was in Antiquity not more for Thrift, and Usefulness, than for Distinction and Grace, and were original Arguments or tokens of Vocation, or Calling; which point of ancient Discipline the Cato's of England, grave common Lawyers, to their high commendation therein, retain in their Profession, and Professors at this present, even to the particoloured Coats of Sergeants at Law, during the first year after they are made, or called; an object far more ridiculous among the new Mode of our time (enemies of rigour and discipline) than that of Apprentices. At which retained signs, and distinctive notes, as among Lawyers, though younglings, and frivolous Novices, may somewhat wonder, till the cause be understood, yet is the thing itself so far in itself from deserving contempt, as that they who should offer it, would themselves be counted ignorant. For Sir Edward Coke, in the Preface of his third Book of Reports, hath affirmed, for the dignity of the word Apprentice, that a double Reader, whose degree is next to that of a Sergeant at Law, who is only inferior to a Judge, and to no other degree of Lawyers, is but an Apprentice at Law.  
10. Here now let me be bold to say, that Apprentices of late seem to have drunk and sacrificed too deeply to their new Goddess Saint Fashion, a French Idol, which was always noted fatal to the English; as at the Periods, or universal concussions of Empire in our portion of Great Britain, may in old Writers be observed. This they do not without wrong, in our opinions, to the honesty of their degree, at least wise in so far abandoning their proper Ornament, the Cap, (anciently a note of Liberty among the Romans) as not to have, one day at least in the year, wherein to celebrate the Feast of their Apprenticeship in the peculiar Garb thereof; which they should do well and wisely to frequent, for the suppression and beating down of that ungrounded Contumely and scorn, by making profession in this wise, that they glory in the Ensigns of their honest Calling.  
11. For revocation of which into use, though we see no manner of hope, yet are those late Magistrates of the City, who laboured to reduce Apprenticeship to practise this laudable point of outward Conformity, not the less to be commended. And it were to be wished, perhaps, that instead of scattering Libels, and of discovering Inclinations to Tumult, Apprentices had rather submitted their Understandings and resigned their wills in this particular to their loving Superiors, making humble and wise Obedience the glory of their Persons, much rather than Apparel in the fashion. For they who are not ashamed of their Professions, ought not to be ashamed of the Ensigns and Tokens of their Profession, or Degree. They indeed are out of fashion, who are not in the fashion which is proper to their quality; the flat round Cap, in itself considered as a Geometrical figure, is far more worthy than the square, according to that ground in the Mathematics, Figurarum sphaerica est optima, and in Hieroglyphics is a Symbol of Eternity, and Perfection, and a resemblance of the World's rotundity: but I will make no Encomium for Caps. This I say, that as the square Cap is retained, not only in the Universities, and Chancery, but also abroad among us, as well by Ecclesiastical persons in high places, as by Judges of the Land when they sit in Court; so the round Cap being but a note in London of Apprentices, and Citizens of London, as it is of Students, Barresters, Benchers, and Readers in the Inns of Courts, and chief Officers in the Court-royal, so the wearing thereof by Londoners cannot be a Reproach, but an Ornament. But communis error facilius, and how freely soever these thoughts come from me, out of affection to the preservation of Virtue in that most Honourable City, which civil Discipline is ablest to do, and howsoever it may be to wish the best, yet some busy Censurer may think it to be a vanity to hope to stop the general stream of predominant Custom by private wishes. Apprentices moreover, and Citizens, because they are always conversant in the light of action and concourse, and not shut up in Colleges for Studies sake, may think by this contrary way, the more to honour their City, and to enjoy themselves.  
12. Well may they in the mean time blush at their temerity, who by teaching that Apprentices are called Apprentices, as if they were pares emptisii, do dishonour and highly wrong the excellent old Policy of this Land: for they (as much as lieth in the credit of their words) most dangerously discourage flourishing Industry, who cast such an aspersion upon any Civil Profession, and Order of men, (assembled to uphold a Kingdom by Commerce, according to the rules of Law and Justice,) as the least conceit of so hateful a Note as Bondage. And if it be Temerity to cast it upon any Renowned, or other Corporations unjustly, it is singular Iniquity (let it not be called Madness) to lay it upon LONDON, which shines among all Cities within the Empire of Britain,— velut inter ignes Luna minores.    


THE CONTENTS OF THE FOURTH PART.  
1. THE Author means not to erect a new Babylon by confounding Degrees, Horace's Monster; The Common Law's distinction.  
2. Citizens, as Citizens, not Gentlemen, but a particular species; The Gentleman the natural subject of all Nobility; The Author's meaning explained; Encouragement of honest Industry; Jus annulorum, that among the Romans with bearing of Arms among us; The Causes compared; The distinction of a mere Citizen; Disparagement of Words how to be understood in the case; King Edward the first his displeasure, an Efficient of what Effects. Armouries symbolise with the first Bearers quality; Antiquities sacred care in points of Ennoblements.  
3. The Author's Apostrophe to Fathers, whether they be Gentlemen born or not; No cause why the Great should be ashamed of City-beginnings; Martial virtue principal owner of Armouries; The Chamber of the King.  
4. Kings of England ennoble the Companies of London with their Persons, by a singular favour; Henry the seventh his admirable sociability, or configuration of himself to popular forms; Clothworkers King James' Brotherhood.  
5. London-Companies denominated of their Monopolies, but not infused thereby of Circensian Games, or Colours. Plinius his complaint; Gentleman's Means, if properly entitled, are as mean as London Merceries, nor in that respect any great disparity between Country and City-Gentlemen.  
6. The Ecliptick-line of London Zodiack; The Mind, and not Name is essential to Qualifications.  
7. The Author's second Apology for his meaning in the case; His scope to beat down injurious Vanity, not to wrong Vocations. London Companies best so called as they are; The first Roman Consul, not being a Patrician, was free of Butchers; Where Majesty is there can be no Baseness; The Glory of Wit and Arms due to London.  
All honest Nature's love Glory, and no Glory good but as subordinate to God.   

Whether APPRENTICESHIP extinguisheth GENTRY? THE FOURTH PART.  
1. THough thus I have been the Pleader, and Defender, of the credit of the City, yet I desire not to be mistaken. For it is very far from my Profession, a Courtier, and by Ancient Descent a Gentleman, by this Apology, or Patronization, to confound Degrees in Common-weal, so to set up as it were a new Babylon of my own; I am not ignorant therefore, that Citizens as Citizens, are not Gentlemen but Citizens: to hold otherwise were to take one Order or Degree of men out of the Realm, or like Horace's Monster, (a Man's head, and a Horse's neck, shoulders, or body) to treat of a thing which had half one, and half another; and our Laws give a proper Name both to the Tenure and Person, calling the Tenure of Citizens in Cities, Burgages, and their Persons Burgenses, among whom the more eminent of them in London had of old, not only the Honour of the title of Citizens, or Burgesses, but their Aldermen were called Barons; not honoured or privileged as the Barons of England are, but as men of Reputation within the verge of their City, and have the Adornment of Golden Chains, which, with other signals of Honour, was the ancient Reward of Merit among the Romans.  

— Phaleris hic pectora fulget  
Hic Torque aurato circumdat bellica colla,  
Ille nitet celsus Muralis honore coronae.   

— Here shining stood  
One with Trappings on his breast, & there  
Another on his warlike Neck did wear  
A Golden Chain. This with a Mural Crown  
Was honoured, etc.—   
2. The ordinary Citizen therefore is a degree beneath the mere Gentleman, as the Gentleman is among us in the lowest degree or class of Nobility in England. And all Citizens, as Citizens, yea the Lord Mayor himself, simply as a Citizen, is not a Gentleman, but Burgensis. As the greatest Princes and Despots that ever were, or ever shall be in the World, considered in their first natural condition, are at most but Ingenui, or freeborn, in which respect all are equal, for omnes naturâ aequales, and their Civil degree or general estate, which either comprehends all the Orders of Nobility, or is capable of them, is (among us) the Gentleman. In which respect he who shall say, that this or that King, or Emperor, is a Gentleman, speaks rightly, and as the thing is; for Gentleman is the Title, about which all other Titles, as they concern Honour, and convey no Jurisdiction, are put as Robes and Ornaments. This therefore is my meaning; that some Citizen may be a Citizen, and yet truly a Gentleman, as one and the same man may in several respects be both a Lord, and Tenant; Citizen in regard of his Corporation in London, Gentleman in regard of his Birth, or of Armouries assigned for encouragement of Industry, to ennoble his honest Riches and Titles of Honour or Worship in that City whereof he is a qualified Member. Neither is the communication of Rewards, which consists of painted distinctions, composed according to the received rules of Heraldry, injurious to ancient Gentry, any more than the promiscuous permission of wearing Goldrings on their fingers alike to Freemen, as to Freemen granted by the Emperor in the authentics. Nor is it a new thing in our Common-weal, that some wealthy and virtuous Citizen, not born to Armouries, although the Sons of Yeomen, Husbandmen, and Cottagers, should have Arms assigned them, and some undoubtedly born by right of Blood, as descendants of Gentlemen; but other again as undoubtedly assigned for Excellency in City-Arts. Of which number there are in this time not a few, whose seri nepotes, whose great Grand-children's Children are reputed amongst some of the Ancient and worthy Families of their Countries, without any relation to London, which notwithstanding raised them; Hence it follows, that as an Apprentice being a Gentleman born, remaineth a Gentleman, with edition of Splendour and Title, as God blesseth his labours, so a worthy Citizen is capable of the Honour of Arms, notwithstanding his former Apprenticeship. And by this distinction made between a Citizen merely as a Citizen, and of a Citizen as he may also be a Gentleman, that Objection (which some bring out of a Statute, enacted under one of our Kings, which forbiddeth the disparagement offered by the Guardian to marry the ward (born Gentile) to a Burgensis) may easily be salved, and answered: for in that Statute, the word Burgensis is spoken in the native and more narrow sense thereof, which is of one who is simply Burgensis, without any consideration of him as he may otherwise be a Gentleman, Esquire, or Knight, which in some cases happens. As in the famous Corporation of Droit-Wiche in worcestershire, where he that hath a property in a Salt-pan, or a certain Measure, or liberty of making salt, is ipso facto a Burgess of that Town, and hath a Vote there: Insomuch as an Earl of Shrewsbury, and some of the neighbouring Knights, Esquires, and Gentry, have deemed themselves honoured thereby, and at their deaths, though absent from the place, have the great Bell of Droit-Wiche rung out for them. And in conferring of Arms, or Coats of Arms upon Citizens not born Gentlemen, Reason requireth, that they should not have Coats of the fairest Bearing assigned to them, but such as either in Canton, Chief, Border, or otherwise, might carry some Testimony, Mark, or Sign, to show the Art by which they were advanced; as Merchant's Adventurers to bear Anchors; Grocers, Cloves; Clothworkers, a Tezel; Merchant-taylor's, a Robe; and so forth: which those Gentlemen ought in honesty and thankfulness to choose; and not only to accept, but rather to strive, to have such Acknowledgement reversed to their Posterity, who afterwards thriving may procure some change to be also made in the Coat for the better; specially considering what pretty riddance hath been in latter times made of Surcharges in Armoury, granted about the end of King Henry the Eighth, what Encroachments upon Gentleman's Rights by new Ones; because their Names, or by the addition, or taking away a Letter or Syllable, have been made to be the same; and many other Inventions to blanche or beautify Newness. Which to rectify, divers Coats of Arms have been delivered from their Original deformities, surfeits, and surcharges, by their proper Physician, the Provincial King of Arms. So Sir Thomas-Kissons of Suffolk, whose Chief now simply Gold, was heretofore overladen with three egresses, and they with an Anchor, (the Badge or Argument of the Original,) and two Lions rampant argent, as is publicly extant to be seen in Trinity Hall in Cambridge, whereunto he was a Benefactor. And besides that Gentleman's, the Coat of Arms of some of the Gentry of this Land, do need the like relief or remedy. The rule of Proportion seeming carefully to be observed in Antiquities among us, where the principal and most Noble Charges were not appropriated but to Anological concretences of honourable quality.  
3. Such therefore being the nature of Apprenticeship, and such the condition of Citizen's estates, as to the purposes of Honour and Arms; let Fathers, who are Gentlemen, put their Children, who are not inclining to Arms or Letters, to Apprenticeships, to the Discipline and Art of honest Gain, giving them a Title of being somewhat in our Country; for it is a Vocation, if not misused, simply honest, and may prove a stay to Posterity, and give Credit to their Names, when licentious and corrupted Eldest sons have sold their Birthrights away; for albeit many Citizens thrive not, yet those Fathers, and such who are in place of Fathers, provide more probably, who put their Children or Orphans into a certain Method of Life, than others who leave them at large. And however some riotous, foolish or unfortunate Citizens miscarry, yet there are more than Ten to One, which do not; and many of those who are not Gentlemen born, and being put by their Parents to be Apprentices, that as God may bless their just, true, and virtuous Industry, so they may be Founders of a New Family, and both raise themselves and theirs to the title of Gentlemen, lawfully bearing Arms. For which cause, those who may perchance own their worldly estate, and the foundation of that greatness or amplitude of means to such as have been Citizens of London, are not free enough to busy themselves in detracting from those, whose original Greatness was drawn from the others; nor those others, whose Originals were from Chivalry and Martial Service, (the most pure and proper Nobleness of all, as to the purpose of bearing Arms, and have since been mixed with Citizens) ought to think it the least disparagement to own their Ancestors or Benefactors to have been Citizens of London. But it will worthily become them freely and thankfully to acknowledge so honest Originals, and accession to Originals, as many parts of this Realm from thence have been filled with: because among them the Sinews of War and Peace, abundance of Treasure are stored up, as in the Chambers of the King, when they will be pleased either by Lone or Subsidy to afford their Sovereign and Great Benefactor the use of it.  
4. Which acknowledgement, besides that it is in the laws of Honour an act of bounden Duty, they may the rather take it for a Glory. Because some of our Princes have so far vouchsafed to grace them, as to be incorporated as Members of some of their Companies of Trade in the City. And King Henry the seventh (whom all of us will easily confess, to have well enough understood what he did) is credibly said to have been in Person at the Election of a Master and Wardens, and Himself to have sitten openly among them in a Gown of Crimson-Velvet, City-fashion, with a Citizen's Hood of Velvet on his Shoulders a la mode de Londres, upon their solemn Feast-day, in the Common Hall of the Company of Merchant-Taylors. Moreover, his Grandchild, Queen Elizabeth (no way inferior to her Ancestors in high policy) was free of the Company of Mercers. Lastly, (which is more to our present purpose) our late Solomon, Sovereign King James, being one of the most Learned of our Princes, (though Learning hath been a Royal Ability in our Ancient Sovereigns, and so flourishing in sebert King of the East-Angles, that Venerable Bede affirms him to have been nec omnia doctissimus) King James, I say, did honour the Company of Clothworkers in London (which if well encouraged, would be one of the most important Companies of Trade in that City) with a condescension of being accounted a Freeman of that Company of Clothworkers, whose Employment is the well-making the greatest Staple-Commodity of this Kingdom.  
5. Nor let the Name of Companies (because they seem not to found honourable enough, as the Appellations of degrees in Nobility and Gentry) avert the mind from them, as things ignoble, and unworthy the Dignity of Generous dispositions, erroneously holden to be so, in Sir John Birne's Blazon of Gentry, for all Renowned Cities ever had in them Urbana Nobilitas, and yet their Citizens could not but be distributed into Orders, Tribes, or Titles of Profession, yea sometimes in their Games. For the Circensian Companies in Rome, called Factions, that is to say in truth, Companies, and denominated from their several clothings, as White, Blue, Green, and Red, to which Domitian added two others, Purple, and Gold, were the special Exercises of Princes and People; which grew to such Excess, that no longer after than in Trajan's time, that Plinius secundus held it to be a matter worthy of his Complaint and Censure, so as in one of his Epistles he saith, Nunc panno facient, nunc pannum amant. Again, such of the Gentry, who live not in the City, and do most of all elevate themselves with contempt of others in respect of the Arts, and ways of maintenance, were they but incorporated under the true Titles of their Means, in which we will not speak of their prodigious eating up of whole Houses, Towns, & People, by a thousand wicked Devices proper to the mystery of depopulation, (against whose consuming works so many Statutes of this Land have long time warred in vain) the Names of those City Brotherhoods, or Companies would easily sound, in a most curious ear, full out as fair, and well, as Corn, Cattle, Butter, Cheese, Hay, Wood, Wool, Coals, and the like materials of their Maintenance, all of them inseparable to Country-Common-weals, and without which they can no more subsist, than the Drapers, as Drapers, without Cloth; Goldsmiths, as Goldsmiths, without Jewels or Plate. Neither doth it create any great odds in this point, touching Honour between parties in this dispute, that Gentlemen by their Officers, as Bailiffs, Reeves, or the like, do order their Affairs for their more ease, and dignities; for besides, that the wisest among them exercise that superintendency in their own Persons; so herein, the worthy Citizen is no way behind, dispatching his business by Factors, Journeymen, or expert Apprentices, reserving only to himself the Overview and control of all their doings. City-Nobleness so apparent, that the Knights or Gentlemen of Rome professing Merchandise, and other among them that way bend, had their Hall or seat of their College or Company upon Mount Capitoline itself, dedicated to their Patron Deity, or Tutelary Godhead, Mercury. Other incorporated Societies there also were, as Goldsmiths, and the rest who lived so far from being excluded out of the power of Common-weal, or from Honours, and signs of Nobleness, that they forced a right in some Cases to choose out of their own Body one of the Consuls, before their Emperor's times. Yea so mighty were they grown in respect of Election, and negative Authority, that Clodius, to be revenged on Cicero, left his own rank of Patricians, and Lords, and turned Commoner.  
6. To conclude, such Gentlemen are much deceived, which no sooner they hear a man named to be of this or that Society, or College of Trade in London, as of Grocers, Haberdashers, Fishmongers, or any other of the twelve principal Monopolies, (the Zodiac of the City, in whose Ecliptick-line their Lord Mayor must ever run his years Course,) but they forthwith entertain a low conceit of the party's quality, as too much beneath their own Rank and Order, without farther examination; when it often happens, that he who is titularly of this fraternity, never was bred up in it, nor understands more in it than the remotest Gentleman, their Masters themselves having been Merchants, or of other Profession of life divers from their title, under which they are marshaled; the law of the City imposing an absolute necessity, that all who are free of the City should carry the Name of some one or other of their Brotherhoods. Again, what do the Constellations of Heaven shine the worse, or the less, because they carry the names of a Ram, of a water-bearer, of Fishes, and so forth? or how many the fewer are their several lights for that? Answerable to which I say, that if the Party's mind be adorned with the Star-lights of Honour and Virtue, what baseness is it for him to be marshaled under any of the Names comprehending one or other of the honest Arts of worldly life, no more than the Name of the Great Fabii at Rome, for their usual feeding upon Beans, or Cicero of Pulse.  
7. In disputing thus, let me not be thought to set up an envious Comparison between these two degrees or qualifications of men: that is very far from me; for it must ever be granted to the Authority of general Opinion, founded upon custom among us, that the true Country Esquire, caeteris paribus, is, in his proper place, before the City Esquire, which with the perpetual clause beforesaid of caeteris paribus, holds also throughout the other degrees of the inferior Nobleness in England. I reason here as Reason bids, not against the right or dignity of persons, either as in parallel, or as in disparagement, but against the vanity and offences rising out of causeless Elation, and Arrogancy, and against their Errors, who not understanding the things of their own Country, are indeed mere Meteoroscopes, and hover in the Cloudy Region of Admiration upon rude and unlearned fantasies; for which cause, as minds needing to be healed, so would I sincerely wish that they were healed. Such are theirs, who would perhaps think the Companies or Monopolies of the City more worthy of their acknowledgement, if where now they are denominated of some particular Ware, or Craft, they were named of Eagles, Vultures, Lions, Bears, Panthers, Tigers, or so forth, as the several Orders of Nobility in Mexico (which Josephus Acosta writes) under their Emperor. Yet much better, because more truly, these Fellowships of London carry the Names of Men, and their Trades, as they have Vocations in Professions, which only Men can execute, better or more Noble; if those Societies were denominated of Eyes, Ears, Hands, Feet, or of other Members: as Philostratus, in the life of that Impostor, Apollonius Tyaneus, saith, the Officers, and Instrument of a Philosophical King his Eyes, Ears, and so forth; so have these Mysteries some one or other Professor in each of them, from a higher Trade to the lowest, eminently dignified with the Honour of being the King's Servant, as the King's Mercer, the King's Draper, and so forth. Again, how much more worthy is the whole than the parts, because the parts are in the whole; so by that Argument it is more honourable to be marshaled as a man among Societies of Civil men, than to be distinguished by Allusions to particular Members; at least wise those Singular Gentlemen might certainly in their most contempt of the City, remember, that rare and real worth may be in the Persons of Citizens themselves, seeing Terrentius (Consul of Old Rome, with the Noble Paulus Aemilius) was free of the Butcher's Company, and our Walworth, Lord Mayor of Old London, was free of the Fishmongers. And the others were not only the Lords, Knights, and Gentlemen of Rome, who had voice in Election of their Principal yearly Magistrates, but even Handicraftsmen, and Artificers, as is most manifest by that place of Sallust, in his Jugurthine War, where Marius was chosen Consul, by the special Affection of that sort of Roman Citizens, who (saith he) sua necessaria post illius honorem ducebant, preferred his Election by their Voices, before the Trades by which they earned their Livings. Finally, they may remember, that in the Posterity of Citizens many Right Noble and worthy Gentlemen are often found; and that, besides the universal mixture with City-races through the Kingdom, it may not be denied, that true Nobleness or Gentry shineth often very bright among them, as it did a little before his Majesty's happy Restoration, when a great number of Apprentices, probably the Sons of Gentry, and such as would not forget the accustomed Loyalty of their Progenitors, due at all times to their Sovereign, when these threatened the Lord Mayor to pull him off his horse, if he would not declare for the King; for even as where the Sun is there is no darkness, so where Sovereign Princes are interessed Parties, there is no Baseness. And as the Philosopher's Mercury purgeth vilest Metals, turning all to Gold; so the Operation of Prince's Intentions to ennoble Societies with their personal Presences, transmettals the Subject, and clearly takes away all Ignobility. Which things as they are most true in London, so, for that the Emperor Constantius Magnus, (if our Ancient Fitz Stephen reports the right,) Henry King of England, Son of King Henry the second, and that brave Prince Edward the first, and whosoever else were born in the City, they give to it the glory of Arms. And Jeffery Chaucer, Sir Thomas Moor Knight, with others born in London, communicate thereunto the Glory of Wits and Letters. To nourish up both with Excellent Titles to real Nobility in the City, the Artillery-yard and Gresham College were instituted. And however some of the Rebel-rout and Factious part of the Citizens of London made themselves unworthy of the Freedom and Liberties thereof, by the late Horrid and Devilish Rebellion; yet it cannot be denied, but that many Loyal and Worthy Citizens were not only deluded, overawed, and kept under by a false Authority of Parliament, but plundered, sequestered, and undone for their Allegiance to the King. Mr. Chaloner hanged; Sir Richard Gourney Knight and Baronet, Lord Mayor of London, imprisoned in the Tower of London, for not acting against the King; and the Rebellious Party commanded Sir George Whitman Knight, formerly Lord Mayor, and chosen, locumtenens, for the Remainder of Sir Richard Gourney's year, to be sent Prisoner to Yarmouth for the like Loyalty; and James Bunch an Alderman of London, now Sir James Bunch, Knight and Baronet, imprisoned in the Tower of London, had all his Estate real and personal plundered, sequestered, and sold, and ordered by the usurping Powers to be exempted from Pardon, and forced to fly into the parts beyond the Seas to His now Majesty, with whom he continued until His Majesty's happy Restauration. And Sir Abraham Reynardson, Lord Mayor of London in the time of that Rebellion, was imprisoned, and fined 2000l, for refusing to publish the Proclamation of those Contrivers of all manner of wickedness, for the abolishing of Kingly Government.  
The worthiness of the City is now visible, being not disheartened by the late Correction, and Loss, of Pestilence and Fire, which after their humble Acknowledgement to God of their deserving, have re-edified the Devastation with greater Splendour and Beauty. Their Industry we may compare to the Bees, which Virgil describes;  

Quò magis exhaustae fuerint, hoc acrius omnes  
Incumbent generis lapsi sarcire ruinas:  
Complebuntque foros, & floribus horrea texent.   

How much by fortune they exhausted are,  
So much they strove the ruins to repair  
Of their fallen Nation, and they fill the Exchange,  
Adorning with the choicest flowers their Grange.   
Sir John Fitzwater's Palace was that Noble Pile, named Baynard's Castle, near St. Paul's Wharf, lately burned down, from whence in great respect to him the Lord Mayor takes water, attended with Barges of the several Companies to Westminster, where he takes his Oath of Mayoralty, and so returns in Triumph to Guild-Hall to his Feasting.  
Thus this Question of Honour and Arms, undertaken for affection to that great City, and their Children, being, as we hope sufficiently discussed; the End of all is this: That albeit the love of humane Praise, and outward Splendour, in the marks and testimonies of it, are very vehement fires in all worthiest Natures, yet have they no Beatitude, nor (so to say) Felicitation, but only as with reference to this of the Blessed Apostle,  
Soli Deo Honour, & Gloria, AMEN.   
FINIS.