THE BELGIC PISMIRE: Stinging the slothful SLEEPER, AND Awaking the DILIGENT TO FAST, WATCH, PRAY; And WORK OUT THEIR OWN Temporal and Eternal Salvation WITH Fear and Trembling.  Prov. 30.25. 
The Pismires are a people not strong, yet prepare they their meat in Summer.  
Printed at London. 1622.   

Errata.  
Folio 20. line 8. for thee, read her.  
Fol. 22. lin. 3. for stigmatickes, stigmatic.  
Fol. 39 lin. 18. for destroyed, decayed.  
Fol. 40. lin. 3. for required, requires.  
Fol. 85. lin. 2. for have, had.  
Fol. 90. lin. 15. for satfaction, satisfaction.  
Fol. 90. lin. 27. for offoord, afford.  
Fol. 92. lin. 11. for meekings, meetings.   

To the truehearted British Readers.  
Dear Christian Countrymen; I send out this Treatise, in this doubtful and dangerous time, not only to show you the necessary dependency betwixt our Kingdom of Great Britain and the united Provinces, but also to comfort & strengthen you against all fears, that are or may be interjected, by the subtlety and malice of our Adversaries, or our own misconceit or diffidence. For I do not find the Enemy more busily practising to discourage us, and to raise false fires to affright us, than we ourselves (as Melancholy persons use) apt to misconstrue all things, and to imagine the worst, upon the sight of every shadow.  
And yet I must confess, that, as there are many of those who labour to effect a division betwixt us, and to this end, revive old grudges, and provoke new quarrels; so the common current seems to run a contrary course to that which it had wont, (as tides have their ebbs) and the general disposition of most men is wavering, as persons light of love, who desire to shift their old approved friends for fresh Suitors, and prefer the change of an adulterous bed before the married. But I take this to be but a fit or throw of passion, which will be easily cast off, with more hate and loathing, than it is now hotly pursued with longing, when some discontents are settled, and men on both sides are come to themselves again. And for the State itself (I mean that main Axletree whereon our Kingdom turns) I do assure myself, it is the same it was, firmly grounded on former principles extracted from experience on both sides; and that we only move, whilst it remains constant, though we imagine otherwise; as simple passengers sailing swiftly by the Continent, suppose the trees, steeples, towers, and rocks to go backward.  
Thus we are distracted & affrighted with our own shadows; ignorance makes us Infidels: and whilst we see the face, but understand not the intention and scope of some passages of State, we and our friends wax suspicious of each other; and that suspicion raiseth many rumours; and those rumours, though false, may beget and nourish a true and dangerous hate betwixt us. My own Countrymen have tongues laxative enough, and Strangers are in their words, as in divers other things, libertines. That which I writ may help to make both sides more confident of each others love, more retentive and sparing of their censures; at least it shall have that effect in me, till I behold the issue, which I hope will be happy.  
The bell is rung out, and I hear the sound and report it gives on both sides. Upon the State's side, men fear the passages and carriages of all things in England; and for this, are liberal and free in their discourses, making the fear greater than the cause requires. On the contrary side, they are doubtful or rather desperate, and therefore prosecute his Majesty with all kind of calumny. Pictures and Pasquil's are day by day there vented thick and threefold one upon the neck of another, wherein not only the King of Bohemia and the Prince of Orange, but our King also is basely traduced and abused. This comforts me, and assures me they persecute none of their own, and therefore hold his Majesty to be an enemy. Let this assure us, that he is the same we would have him, howsoever for some respects of State, he seems, (to weak eyes who behold things aloof off) to be otherwise inclined. But, for my own part, I comfort myself especially, and desire you would be comforted against all these suspicions, fears, and jealousies, out of two considerations; the goodness and mercy of our God, and the wisdom and policy of our King.  
First, let us consider we have a good and gracious God watching over us, who will not suffer his Truth to be extinguished, but as he hath hitherto miraculously preserved it, so still he will continue to do the same.  
And though, for our abuse and contempt of the Gospel (together with our barrenness in good, 
Psal. 89.32.33.  our fruitfulness in evil) he visit our transgressions with the rod, yet will he not utterly take his mercy from us, nor suffer his truth to fail. Let us then rest in peace; 
Psal. 121.4.  for he that keepeth us doth neither slumber nor sleep. And let the remembrance of those many former deliverances, which he hath wrought for us, after an extraordinary and miraculous manner, assure us of the like fatherly care and protection still, if we faint not, 
1. Sa. 17.34 35, 36, 37.  but faithfully and constantly depend upon his merciful promise.  
Secondly, consider the wisdom of our Prince, which is so renowned, as for it he is gladly admitted a general Arbitrator in foreign parts to determine controversies of State. Let this comfort us, and assure us, that God hath not given Him so much light for nothing, much less for evil. Let us think, that since He was entertained with so much love, and so great signs of joy into this Kingdom, and hath been served since with so much obedience, (fare more than a father could expect from his children) that He will so much seem to neglect his own honour and safety, or our lives and liberties, as to leave us in the hands of our enemies, or abase us in the eyes of other Nations, to lead us, or suffer us to be led into temporal or spiritual captivity. Let us think also he cannot forget either 88 or the Powder-plot, (though now perhaps, it be unseasonable to remember them) nor yet the many attempts and practices against His person, Crown, Dignity, and the Truth he professeth: nor that God will suffer him to sleep securely in the arms of such, as He knows watch only for opportunity to destroy Him and His. Think also, that Nature will revive and work in Him, though it seems to lie in a trance for the present time: and that He cannot but see, that it is impossible to love the Root, and hate the Branches; or to love the Fruit and Branches, and hate the Root. Our love to his Royal Progeny must needs assure our love to Him; and the hate of others to Them, assure their inward hate against Him. And for such as persuade otherwise, that our love to the King's Children, and hate to the adverse party, proceeds either out of discontent, or a Puritanical humour in us leading to disloyalty, 
Psal. 7.16.  Let their lies turn upon their own pates; and let evil happen to them that think evil, and that would poison and pervert all good purposes with practice.  
And though the subtle Enemy's labour to breed jealousies betwixt Him and His, knowing it to be for their advantage, and the only way to blemish the Gospel, and discredit good men, by breeding this suspicion, which may estrange and alienate the heart of the Prince from his people, and friends from each other; yet think it cannot sink into his Majesty's breast, that such servants, such subjects; Professors of the Gospel, should intent the least hurt to him, who is the Defender of their Faith. It is for Heathens, Turks, Papists, to become Assassinates, Parricides, and bloody Traitors; and it is for Tyrants amongst these, to suspect their friends, brethren, and children, and therefore to cut them off at the motion of their Flatterers, Pashas, jesuites, and other tame trencher-Traytors. Good Princes, who are fathers of the Commonwealth, cannot do thus, will not do thus; whilst in themselves they see no cause of their subjects hate; or if they see any, can find a readier way by amendment, to remove the cause, and prevent the mischief, then by seconding one evil with another, to endanger the overthrow of all, and to make the disease desperate, by endeavouring a contrary cure; or the flame rise higher, by casting in fresh fuel, or quenching it with oil.  
Think also it is our Enemy's plot, to stir up our heady and hasty humours, and to cause the Prince to discontent his best and truest subjects; and, if it were possible, by all means to provoke them to impatience and resistance, that so themselves might be armed in His colourable defence, and have occasion also to bring in other borrowed Aid under the same pretence, but with assurance of His and all our ruins in the issue; as hath ever happened to that unfortunate State where they have become Sticklers. But think his Majesty cannot but see this aswell as we and much better; and therefore be you quiet, that their intents and projects may be frustrate.  
Finally, think now your King is making of his own Monument, writing his own Chronicle; both which are raised and composed by deeds, and not words: and assure yourselves, He that can speak and write so well, will never so fare contradict his own words with repugnant actions, as thereby to raze his Arms, to stain the honour he was borne unto, and which he hath made good and bettered hitherto, by high and holy erterprises of act and admonition against Rome: but think therefore, that all this time, He is acting his part in the eye of the whole world; that he is working his Masterpiece in the public market, and trying his exact skill in Kingcraft with the greatest State and Statists in Christendom; that is, with Rome, Spain, Austria, Italy, Machiavelli, and the extracted strength and quintessence of all these, the jesuites.  
And therefore think, howsoever for the present he carries himself, and seems to be led by some of that side, yet in the end, the Lion may awake, break lose and tear his keeper; or else lead, whilst he seems to be led; and then the world shall see, that neither the opinion of his sincerity in the Truth, nor of his unmatchable wisdom and policy, were vain mistake, but that our harmless David can use honest Hushai to overthrew their crafty Achitophel.  
Then the Church shall triumph and be comforted, the Commonwealth flourish, His honour shall be eternised; neither shall you repent of your patience, nor I of my persuasion to this end; wherein I rest, with an assurance of God's mercy herein, and that we shall see our desire upon our Enemies.  

To the half-hearted English-Spanish Reader:  
DEsiring him, if he finds me too tart in his taste against that Nation, and (as he thinks) too much to neglect their honours in some passages, that he would consider there are three things moving me to this; any of which when they come in my way; may force me to strike them with my tongue, since I cannot reach them with my hand.  
2. The first is the Liberty of the Gospel, to whose free passage they are open and professed enemies, altering Religion for the worst where they conquer, taking part with the Serpent against the Seed of the woman, and desiring to be known Catholic persecutors of all true Christians.  
2. The second is the Liberty of life, that by the benefit of nature each Nation hath and seeks to preserve under their own rules; which likewise the Spaniard labours to take from humane society, and to prescribe Laws to all Christendom. Which ambitious mood hath possessed them ever since that Catholic title was conferred upon them by that Sea, 
Luke. 4.6.  who next and immediately under Satan, hath the disposition of all the Kingdoms of the Earth at his pleasure.  
3. The third is the bloody, inhuman, and unchristian dealing with the King's Children, even when they pretend to desire affinity with that House, and that dallying about restitution of wrongs, tossing the ball from one to another; and laughing in their sleeves, that their dissimulation hath deluded our plain meaning, and possessed them of so rich a Country, which is a fit road to invade all Christendom. For now they have a high way, or thoroughfare to convey their Armies commodiously from Flanders to Austria all the way in their own Command. But whom have they not thus dealt withal for their own advantages, if former precedents could make men beware of their courses?  
I do protest, saving these quarrels, I bear nor spleen nor malice to any Spaniard living, much less to the Nation, whom (these things excepted) I honour as befits me: but when any of these considerations come cross my thoughts, they stir up a salt humour, which falls from my eyes into my ink, and turns it more black and bitter, and more sharp withal then the Gall and Coperas which gave it the first tincture; and this makes my style harsh, when I touch upon that string. No other good can cause me to forget these evils, or persuade me to take those for my friends who are enemies to these, or afford them good words, who load these with opprobrious scoffs and open injuries. Injustice in them begets indignation in others, and no man that doth evil, can ever hope to hear well from any but Cowards, or flatrerers.   

To the indifferent Dutch Readers.  
I Assure them and all the world, these three considerations aforementioned, work contrary effects in me towards them. I love them first for Religion's sake, they being a hiding place for the poor persecuted members of Christ hunted out of Bohemia, the Palatinate, and other distressed Countries. Secondly, being become a Bulwark for the liberty of all Christendom at this present. Thirdly, being a happy Sanctuary for the King's Children, when very few Christian Princes durst profess themselves their friends.  
Men may say, their own respects work these effects, and I willingly grant, that perhaps, they are involved together. And what Nation is there, or what State; nay, what man, that in all friendship looks not inward and homeward with one eye? when I think upon these things, I cannot but love them, and speak well of them; nor can particular injuries (which may be raised from their and our enemies, intermixed with them, 
Ios. 23.13.  as pricks in their sides and thorns in their eyes) nor general wrongs in any other kind though professed and justified, work me so much to hate and division, (though they may tempt me shrewdly) as these to love and union.  
Yet because I praise this Belgic friend, as I think, worthily in the body of the book, I must in the Preface admonish him of such faults as I hear or see, that he may mend them (if there be cause) in the beginning, and so be truly worthy of those praises I give him, and think he deserves in the course of this Treatise. He is a fool that cannot see his friends faults aswell as his perfections; and he is a flatterer that (if he sees them) will not be his friend's glass for amendment to dress him to Glory and perfection. Let him never take me for a friend, that loves not this plainness: if for this he proves my foe, I have lost nothing, but saved much I might have lost, had I ventured any thing in so light, weak, and unbalast a bottom.  
1. First therefore they say, Children are not generally there well educated, having too much liberty allowed them, so that they soon learn to forget that duty to their Parents, which they were never taught to remember.  
2. Secondly, they say, frugality makes men neglect piety, 
1. Tim. 6.5.6. Mar. 11.15  and the gain of ungodliness makes merchandise of godliness; so that buyers and sellers, and spiritual thiefs possess the temple; I mean the labour proper to six days, makes a sacrilegious usurpation and horrible profanation of that Rest proper to the Seventh; 
Exod. 20.9.10.  and many for fear of seeming jews, become Gentiles.  
3. Thirdly, they say, the reverend Ministers are respected but not rewarded according to their labours and merits. The ox is muzzled, & in the mean time the Ass and Mule eat up his provender in prodigality, riot, and every excess. 
1. Cor. 9.9.10.   
4. Fourthly, your professed Enemies tax you with unthankfulness, and make this a just motive to provoke his Majesty to leave you.  
They challenge you of ingratitude to his Majesty, to the British Nation, to the Soldier. I know not whether these be truths or slanders, I tell you what I hear and read in their writings. If they say true, amend it, if they come near the truth, 
Ingratum dixetis, & omnia dixeris. Senec.  avoid so monstrous a shadow as ingratitude: remember how much English blood hath been spilt to save yours; this cannot be recompensed without extraordinary respects; for Money pays some, Honour others, Love all. Nor is there a Nation whose love hath been, or is more useful to your State, nor that is more worthy of it then the British. You neither dishonour, disprofit or weaken yourselves by this admittance and conjunction, but should every way reap advantage by it. Now thus you have heard what others think and say, for my own opinion, if you think it worth any thing, you may read it in that which followeth.    

THE BELGIC PISMIRE.  PROV. 6.6. 
Go to the Pismire, O Sluggard, Behold her ways and be wise.  
MAn was not created to idleness, nor to any base or vile employment: but enjoined labour to preserve by industry what God himself had created. Adam in his integrity should have wrought, but without weariness; as the Angels now take pleasure in the diligent discharge of their offices. In idleness man seems to be like Satan; in action like God, his servant, his substitute, his coadjutor; for it is said, Genesis. 2.15. after the Creation of all things: Then the Lord took the man, and put him into the Garden of Eden, that he might dress it and keep it: God made it, he must dress it and keep it; therefore he must work. And to this end, that man might not perform actions casually or by contingency, but legally according to a rule, God hath given him both bodily strength to till the ground, and reason also to do it seasonably. Yea he hath skill to direct the Creatures subjected to his government, in their voluntary obedience, and to make them serviceable helps, to the speedy accomplishment of his honest desires. Thus as soon as he saw them, 
Gen. 2.19, 20.  even at the first sight, by the intellectual faculty, he discerned their powers and virtues, and to what employment they were apt; and was able to give them names, properly expressing their natures. But such was the precipitation of his fall, as thereby he did not only lose his dignity and wisdom, and equal himself with the beasts his natural subjects, but cast himself under the basest creatures, as Samson, buried under the ruins of that house, which his own hands pulled down upon his own head: or rather, as when things are turned topsie-turvie, the highest becomes lowest; even so here, man the most excellent creature is cast under all; the higher his standing, the greater his ruin, the more noble his nature, the more base his declension. All that he can now do (neither can he do that of himself by nature, but by grace infused) is by degrees to remove the weight from himself, piece after piece, and from the back of one creature, to climb up on another, and so to look towards God, and towards Paradise, from whence he was excluded for sin. 
Eccl. 40.1.  He is pressed down to the earth and loaden with many difficulties, weakened with many infirmities, and yet hath this addition cast upon him as a curse, even now when he is least able to help himself, In the sweat of thy brows thou shalt eat thy bread. Before thou wert to labour, O man, yet than thou didst it willingly without pain, without weariness, with pleasure and delight; the Earth answered thy expectation, and prevented thy desires with overflowing fecundity; Now thou must labour by necessity, by compulsion, in anguish and sorrow of spirit, in toil and sweat of body; and when all is done, thy hopes shallbe frustrated; the earth (like an evil debtor) will not pay the due use, but (like a cozening companion) run away with the principal: Nay (like an ungrateful wretch, like thyself, and worse it cannot be, worse I cannot say) shall in stead of flowers bring forth weeds; in stead of corn, Cockle; in stead of Roses to refresh thee, thorns to prick thee, to crown thee with curses (as thou crownest thy Saviour) and in stead of Manna to feed thee, it shall bring forth thistles to choke thee. If thou labourest not, thou canst not eat, starve thou must of necessity; and if thou labourest, death comes to thee that way also; yea oftentimes thou dost kill thyself with toiling. And yet O happy punishment! O mercy in the midst of misery! O blessed curse, that leads thee the right and only way to happiness! for except thou labourest here, thou canst not live here: and this doth teach thee, that except thou labourest spiritually and workest the works of grace, thou shalt not live eternally the life of glory. In working thou mayst obtain, but thou dost not yet merit, thy daily bread; thou beggest it, thou hast it by gift, by God's blessing: And this will teach thee, that if all thy sweat be not able to purchase a crumb of bread, all thy holiness cannot merit Heaven; work yet thou must, first to show thy penitency, and how well thou wouldst behave thyself, if now thou wert in possession of Paradise, as thou hast been: secondly, to show thy obedience to that commandment of his which thou hast broken, when it was in thy power to keep it: thirdly, to show thy faith in the assurance of that promise, which he that made never fails to perform: fourthly, to show thy thankfulness to that God, who notwithstanding thy sin, hath not done execution upon thee, but left thee means to live here, and to assure a better life hereafter, then that which thou hast lost. If thou diest not temporally, thou canst not live eternally: O therefore happy transgression, which procurest this blessed curse! O happy sin, that art encountered with so much grace! O joyful and pleasant misery, that hast met with such abundant and overflowing mercy! Consider Paradise was not thine by nature, but grace at the first; God made thee without, he brought thee thither, he put thee into possession, upon condition of thy good behaviour; thou didst forfeit thy right by ill desert, which at first was given thee freely without desert; thou canst much less lay claim to it now by merit, or hope to get it again that way, since grace brought thee in at the first, and the same grace only can and will bring thee in again, if thou wilt work; for in the sweat of thy brows thou shalt eat both thy temporal and spiritual bread. Now if thou hast forgotten how to work, (O thou great governor of all creatures, thou man, that wert made their schoolmaster to teach them their lessons) do not think scorn to refresh thy memory by their examples, but now humble thyself to be taught of them: (as doting fathers of their obedient children) behold, the holy Ghost sends thee to learn of a most contemptible creature, a worm, a pismire; Go to the Pismire, O Sluggard, consider her ways and be wise; Go, for thou hast a body and legs; Consider, for thou hast a soul and reason; Go and consider, use both, join both in this business, stir up the faculties of the foul and body, that thou mayst attain by industry, that which this silly worm retains by nature, and learn to be wise for thyself; seasonably wise; wise to sobriety, procuring thyself timely sufficiency, both for this life and a better.  
The words are exhortatory; wherein we behold, 1. the Admonitor, 2. the Admonished, 3. the Admonition. 1. The Admonitor is Solomon, 1. a King, 2. a Preacher, 3. the Preacher, 1. A king, and therefore deserving reverence and attention, for the dignity of his person: for counsel partakes authority with the person that gives it, and is respected or slighted accordingly; 
Eccl. 13.24▪  When the rich man speaks (saith Siracides) every one holdeth his tongue, and look what he saith, they praise it unto the clouds: but if a poor man speak, they say, what fellow is this? 
Eccl. 9, 16.  and Solomon saith: The wisdom of the poor is despised, and his words are not heard. Regis ad exemplum totus componitur orbis; whether he speak or no, they will do as he doth. And therefore it is enough for such persons, with Gideon to say, Look on me and do as you see me do. 
judg. 7.17.  But besides the dignity and authority annexed to his person, and the force and sway of his example, he hath likewise power to compel and command, and therefore speaks in the imperative mood, Vade, Go to the Pismire, O sluggard; who dares but go, when Solomon the king commands him? And yet if you had rather understand this as an advice and counsel, then as a law or command, (because wisdom persuades, but lays not violent hands upon man to compel him to benefit himself against his will) then hear the Preacher persuading, since you will not hear the King commanding, and go to the Pismire, O Sluggard, consider her ways and be wise.  
2▪ A Preacher, & therefore deserving reverence & attention, that being a King he would descend to take pains to instruct his people, by way of exhortation as a Preacher, 
joan. 21.19  was admirable; they should do ill not to hearken and obey such a Pastor. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to feed and rule indeed, not as the Pope doth, but as Christ did. Art thou not ashamed (O Antichrist) whilst Solomon painfully and carefully acts the Prince's part, and the Pastor's part, ruling and teaching his people aright, that thou whose profession it is to teach and to preach, dost scorn to be Christ's Vicar as he was a Prophet, and wilt usurp authority to be his Vicar as he was a king only? Art thou not ashamed to say that Solomon is damned notwithstanding his diligent discharge of his duty, and thou art saved? nay, hast the power of Salvation in thine own hand, whilst thou neglectest thine? And are ye not ashamed, O all ye Wolves in sheep's clothing, to neglect the flock, over which the Holy Ghost hath made you overseers, to become Courtiers, and leave the care of the Church to others? 
Pro. 27.23.  whilst you hear Solomon say, Be diligent to know the state of your flocks, and take heed to the herds: And whilst you see him leave the Court, and apply himself like a Preacher, to instruct his people in all necessary knowledge? 
Eccles. 12.9.10.  The more wise the Preacher was, the more he taught the people knowledge, and caused them to hear, and searched forth and prepared many parables: The Preacher sought to find out pleasant words, and an upright writing, even the words of truth. But the less you teach the people, the more wise you think yourselves; and the more you know, the less ye labour to profit other men, especially the people. You study indeed to find out pleasant words and parables, as Apothecaries, pick salads every Spring; These you vent once every year, out of the hearing of your own Cures; the Court only must partake your parables, which are fare more precious (if rare things be so) then ever was salomon's. But Solomon here applies his wisdom to country capacities, he speaks and sings in their key; 
1. Reg. 4▪ 34.  therefore he deserves serious attention, and he had it.  
3. The Preacher by way of excellency; for so he begins his book called Ecclesiastes, or the Preacher. The words of the Preacher the son of David the King: and after in the 12 verse, I the Preacher have been king over Israel in jerusalem, and I have given my heart to find out wisdom, by all things that are done under the Sun. As if he should say, I lay by my Prerogative royal, my sceptre, my crown, my sword: I betake me to my book, to my pen, to my prayers, to fit myself to teach you. I have been king; that office and dignity I lay off; I am the Preacher; and that I may be a profitable one, I have given my heart to study and contemplation, to find out wisdom by all the creatures, to instruct man (the chief commander and king of all creatures) to make my subjects wise, that every man may be a king to himself. For as the vegetables are nourished by the Elements, and things inanimate, and the sensitive, by the things vegetative: so reasonable man doth not only receive corporal nourishment, but spiritual instruction, from the sensible creatures. And therefore Solomon takes pains in these; so that he spoke three thousand Proverbs: and his Songs were a thousand and five: 
1, King▪ 4.32, 33, 34. Sapient. 7.17, 18, 19, 20, 21, 22.  And he spoke of trees, from the Cedar tree that is in Libanon, even to the hyssop that springeth out of the wall: he spoke also of beasts, and of fowls, and of creeping things, and of fishes: And there came of all people to hear Solomon from all kings of the earth, which had heard of his wisdom. So he had a continual auditory, and he deserved it; he took pains to speak pleasantly, but his principal aim was to speak profitably: for he knew, that which pleaseth not something, 
Eccl. 12, 10  profits nothing; & therefore he would not preach extempore, but he sought to find out pleasant words, and an upright writing, 
Sapien. 7, 7. Sapie. 8, 21.  even the words of truth: and he found what he sought, whilst he sought it as he should, from a right person, and in a right manner; from the right person, he sought it of God; It is no shame for a king to seek there. 
Sap. 7, 7.  Wherefore I prayed, and understanding was given me; I called, and the spirit of Wisdom came unto me▪ In a right manner, by prayer; by prayer on his knees, to honour God publicly. King's cannot honour themselves by any means more, then by honouring God after this manner, by an humble, holy, and reverend deportment in public worship.  
Thus his example teacheth us as well as his words; and he is a Preacher, and the Preacher, the most excellent Preacher, in thus seeking, in thus finding, and in thus teaching us to seek what we want, that we may find, whilst we seek as we should, as he did.  
The Preacher, and such a one as did not think himself wise enough to govern the whole world, like a Catholic King, to rule the whole Church like an Universal Bishop, or to rule his own kingdom, for all his wisdom, without wise Councelors: but acknowledged himself too weak to govern a kingdom less than Spain, 
1. Reg. 3, 9  less than Italy; and therefore he saith humbly unto God, Give unto thy servant an understanding heart, to judge this people, that I may discern between good and bad: for who is able to judge this mighty people? O ignorant Solomon, art not thou able? know'st not thou who is able? I can resolve thee; St. Peter's Successor cannot only rule that people, but all the people of the world. And yet he is no Preacher, and yet he sits still in one place, and yet he labours not to find out pleasant words, and an upright writing, and the words of truth, as Solomon the Preacher did.  
The Preacher, who speaking thus humbly to God, had the honour to hear God speaking to him, in this gracious manner: Because thou hast asked this thing, 
1. Reg. 3▪ 11, 12, 13.  and hast not asked for thyself long life, neither haste asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding to hear judgement: Behold, I have done according to thy words; Lo, I have given thee a wise and understanding heart, so that there hath been none like thee before thee, neither after thee shall arise the like unto thee. I doubt not, had the Bishop of Rome been licenced to ask, as Solomon was, he would have desired long life, that his Cardinals might not poison him in hope to succeed; or riches, that he need not beg Peter-pences through the world; or the life of his enemies, that he need not send jesuits to murder them, or judasses to blow them up. Therefore he misseth of what he would wish, and pretends to have; whilst Solomon had what he desired, and more too; for God saith, I have also given thee that which thou hast not asked, both riches and honour, so that among the kings there shallbe none like unto thee in all thy days: None like him for honour and wealth: hear therefore Solomon the king; none like him in wisdom; hear therefore Solomon the Preacher; for he is best able to inform you, and comes nearest unto that perfection of wisdom, wherein Adam was created; he discerns the natures of plants, birds, beasts, and fishes; he takes pains to extract observations from them for thy instruction; wrong not thyself therefore so much, as to lose this opportunity of bettering thy knowledge: hear what he saith, obey what he bids, go whether he commands thee; Go to the Pismire, O Sluggard, consider her ways and be wise.  
2. The admonished; that is, the Sluggard: he is the person to whom Solomon saith, Go to the Pismire. The Sluggard, what's he? surely he is a longer that is never satisfied. 
Pro. 13.4. Pro. 14, 23  The Sluggard lusteth, but his soul hath nought: He is a prater that never doth any thing. In all labour there is abundance, but the talk of the lips bringeth only want: He is alieni avidus, 
Pro. 21, 25 26.  sui profusus; The Sluggard coveteth evermore greedily, but the righteous giveth and spareth not. He is a mover without proficiency; As the door turneth upon the hinges, 
Pro. 26, 14.  so doth a slothful man upon his bed. He is a niggardly prodigal; niggardly of his pains, and prodigal of his time. 
Pro. 18, 9  He that is slothful at his work, is even the brother of him that is a great waster. He is a courageous coward; a coward, for he dares not go out, but saith, 
Pro. 22.13  a lion is in the way I shallbe slain in the street: and yet courageous; for whilst he will not go out for fear the Lion should eat him, he remains within, folds up his arms, 
Eccl. 4, 5.  keeps his knife in the sheath, and eats up his own flesh: He is a wise fool; wise in his own conceit, a fool in salomon's. 
Pro. 26, 16.  The Sluggard is wiser in his own conceit, than seven men that can render a reason. And therefore there is more hope of a fool then of him. He is a resolute waverer, 
Pro. 13, 4.  a constant changeling: vult & non vult, (saith the vulgar.) By this description of salomon's we see, he is a longing, prating, prodigal, cowardly, slow, self-conceipted, certain uncertain fool, who sleeps away his time, and thinks all men are borne to work, that he might play; conceit hath damned up his ears; for he thinks himself wiser than seven men that can render a reason: and therefore will not hear, or will not believe, or will not obey the doctrine that is taught; his own opinion is still wisest and truest, his own way is still best and rightest, he hateth to be reform, and doth sooth up himself in folly, opposing all that can be said, with a silent and self-willed obstinacy and contempt, sleeping out his life in solitary retirement, and brutish sensuality, as if a Lethargy had seized upon him, and bound up his cold brain in forgetfulness both of himself and of God also. He is socors, that is, sine cord; for he hath a head and wit enough, but he wants a heart, affection, courage, constancy to do what he knows. He is Piger, that is pede aeger: he lacks a foot to convey him to any honest and honourable undertaking. The Ambassage of Sparta was without head or foot; this man (if he be worthy to be called a man) hath neither heart nor foot: but rocked asleep in desperate security, with a lullaby of peace and safety, he derides all happy admonition, and shutting his eyes against the knowledge of danger, he cares not who kills him, so he sees not his death.  
O Incredulity, the wit of fools:  
The Coward's castle, and the Sluggards cradle!  
How easy 'tis to be an Infidel?  
To this man it is that Solomon the Preacher lifts up his voice like a trumpet, and rouseth him up from that sleeping-stoole of his, with this acclamation, O Sluggard Go to the Pismire, consider her ways, and be wise.  
3. The Admonition: Go to the Pismire, consider her ways and be wise: Here we find three things advised: 1. An action, Go to the Pismire. 2. A Consultation; Consider her ways. 3. A Conclusion or profitable extraction from the consultation; and be wise.  
1. In the action, there is terminus à quo employed, and terminus ad quem expressed: first, go from thy bed, where thou sleepest in security; go from thy self-conceited opinion and imagination; go from thy sensual pleasures, thy bewitching pastims, thy brutish passions, thy beastly companions; go from thy customary coldness and stupidity; go from thy fearful cowardice and infidelity; go from thy blind and superstitious folly, wherein thou art misled, brought up, and rocked a sleep, as in a cradle, supposing there is nothing good, but that which thou knowest, no house commodious but thine own, no air to live in, but where thou breathest, no life like that which thou leadest in darkness and ignorance. O Sluggard, go from all those thoughts, and go to the Pismire; go in thy body, exercise that; for surfeits are bred for lack of exercise, and thy body so weakened and made unfit for any employment; Nay, that wherein thou placest thy chief felicity (which is sleep) would be sweeter to thee, if thou wouldst take pains to exercise thyself with labour; 
Eccl. 5, 12.  For the sleep of him that traveleth is sweet whether he eat little or much; but the satiety of the rich will not suffer him to sleep. Exercitium dicitur sanum, eo quod conseruat sanitatem; It is compounded of ex and arceo, because it drives out all diseases; and an army is termed Exercitus, quod exercitando fit melior, because it is much bettered by exercise; This the Romans knew well, and therefore were not only careful to exercise their own persons and the people at home, but their armies abroad; and to that end, in the time of truce or cessation of Arms, did ever employ them in making of cawseys, or walls, or drains, or fortifications, or such like profitable works; knowing well, that as water corrupts and stinks by standing still, but is preserved by agitation, so the bodies and minds of men are corrupted by sloth, and enabled and preserved by action; Go therefore, O Sluggard, go to the Pismire, if it were for nothing else, but to exercise thy body and preserve it from diseases.  
Dost thou not see, (if thou hast so much heart to look up, or so much wit as to consider) dost thou not see (I say) what we were in England when we used exercises, especially shooting, running, wrestling, and the like strennous and manly sports? how able, how strong, how active, how healthful, how honourably esteemed of our friends, how terrible to our enemies? And seest thou not since we left those, (I know not upon what peaceable and politic pretences) how our bodies are generally weakened; our manners corrupted, our healths impaired, and our estates wasted in drunkenness, glutionie, lechery and pride? yea, how are we contemned and slighted, and counted the offscouring of all Nations? O Sluggard, go therefore to the Pismire, consider her ways, and be wise.  
But if thou thinkest it too much toil to go personally to the place to behold and see the manner of the Pismires working, and the course she takes in ordering of her affairs (though this would help and advance the business in hand very much, and make things clearer to thy conception) yet go in thy conceit, go in thy imagination, go in thy mind; that is, call to remembrance what thou hast seen, and read, and heard of that little creature; compare thyself and her together, thy wit and hers, thy strength and hers, thy nature and hers, thy ways and hers; then consider of it advisedly, 
judg. 19.30.  and after give sentence, and speak what thou thinkest.  
2. The consultation: Consider her ways. Consideration is a serious examination of any business, with the causes, effects, beginning, continuance, and issue thereof. It is a reflection of the mind upon itself, from some worthy object; a rumination of the judgement, pondering, and revolving some matter in hand, until the same be perfectly digested, settled, and disposed by reason: The lack of this, is that which wholly keeps men in sloth, and so in all sin and ignorance, whilst they do not consider either the reward of glory, which they lose by omission of good and virtuous actions, or the punishment of shame, and eternal pain, which they procure to themselves by sin and slothfulness. 
jer. 12, 17. Desolatione desolata est omnis terra, quia nullus est qui recogitet cord: so reads the vulgar.  And this is that which the Prophet allegeth, as a cause of all misery happening to the jews. All the land is fallen into utter desolation, because no man setteth his heart to consider it; Now the Sluggard cannot do this; for he is Socors, sine cord, that is, as we may interpret it, without consideration, or defective in that faculty.  
Although every man therefore, at the first sight, thinks consideration to be no great work, but that the weakest may well effect it, yet the wise (who better consider the matter, and who truly can only consider well) know, that it is a difficult work, to contract the whole power of the soul to one narrow point, and to hold it there firm, stable, and unmoved, until from thence a resolution or certain conclusion be wrought out and effected. This cannot be done without labour and practise, even when the mind is most able, and the faculties at best command: But where the mind is unsteady, and the imagination stirring, or the memory too slack, the judgement cannot certainly, and to good purpose consider, as it should or would, if these were obedient. As we see a burning-glasse held firm, contracts and gathers the united beams of the Sun, and so sets the object on fire: but if either the glass move, or the object move, it loseth the force, at least fails in the effect. This likewise we may see most clearly in persons, whose brains (as they say) are cracked and distracted, how they flicker and flit in their discourse, as the fantasy shifts and wanders to and fro; so that they can hardly bring either their words to a perfect period, or drive their purposes to any determination, because of this defect. They may be witty, cannot be wise: and never did Age so abound with such brittle spirits as this of ours.  
And to this end, I remember a witty madwoman (who found her own disease, and by long experience took notice of her own imbecility) told a friend of hers, who demanded, in what part she found the interruptions of her discourse, since for the present she seemed very sober and composed, as she had wont to be: O my good friend (quoth she) I am for flashes, but I cannot Think: that is, she could not ponder, and deliberately consider of this or that thing, as she had formerly done. We see therefore, the lack of consideration; I mean, of the power to consider, is an inclination to madness; and the lack of endeavour, where the power is present, is an inclination to folly; and the lack of execution and action, where invention and deliberation have gone before, is not only an inclination, but an absolute consummation of sloth and cowardice. In which sense Solomon saith, O madman, or O fool, or O Sluggard, or O coward, (choose you which) Go to the Pismire, consider her ways, and be wise: that is, Cease to be mad, and become sober; cease to be foolish, and become wise; cease to be a Sluggard, and become diligent; cease to be fearful, and become courageous and active: which cannot be, except you consider; that is, invent, consult, execute, accomplish the works which are proper to your vocation, wisely and courageously.  
Consider her ways: 1. First, consider her in nature, Physically: 2. Secondly, consider her in morality, or the Ethics: Thirdly, consider her as a Statist, in the Politickes: She will afford you lessons every way; and you will think her the more worthy of your pains, the more pains you take in considering of her worth.  
1. Consider her in the Physics: Her structure is admirable, who can anatomize her? who can distinctly judge of her parts, and describe her members? who can sufficiently admire the Wisdom of her Maker, whilst he loseth himself, and all the wit he hath, in contemplation of so small a creature? As a face, or other piece drawn in the smallest form, oftentimes commendeth the Painter better, then in a fair and large Table: even so in this little creature, the admirable skill of the Creator is discerned, as well as in Leviathan or Behemoth, the Whale or Elephant: 
Eccl. 42, 22  O how delectable are the works of God, (saith Siracides) and to be considered even to the sparks of fire!  
The wisest amongst the Grecians or Romans have not thought their time misspent in the consideration of this little creature; 
Arist. lib, 9 Hist. Animal. Plin. lib. 11. cap. 30.  whom they have honoured in their Histories with the title of Civility; an attribute which those two imperious Nations would vouchsafe to none but their own people. Solomon seems to join with these, or rather they with him, 
Pro. 30, 25.  when he calls them a weak, but a wise people. No creature subjected to man did ever obtain this title, which is proper to man, but only the Pismire, and the Bee; but these have won it by their virtues, and man is constrained to acknowledge how much they resemble him, nay, how fare they exceed him in these particulars:  
1. First, they are civil and sociable, they cohabite and converse, as the most civil Nations use. They have a kind of Fair, Market, or meetingplace, where they trade and traffic neighbour with neighbour: so that you may observe the paths and highways betwixt one nest and another, is tracked and beaten plain with their little feet: yea, treading upon rocks, they have left the visible prints of their diligent and common commerce behind them, to the amazement of sluggish beholders.  
2. Secondly, their proportionable strength, bettered by industry and exercise, is seen in the great burdens which they carry; great, if we compare them with the porters themselves.  
3. Thirdly, their providence and wisdom is apparent, in laying in Summer-store against winter; in losing no time, but taking opportunity of seasonable weather, and for fear of the worst, working in Harvest by Moonlight: In dividing their meat at the mouth of their Cave, if it be too great to carry in whole: in conditing and preserving their food from growing in the earth, which man's wisdom cannot do: and to this end bringing it forth to dry in the Sun or wind, if it hath by chance taken wet.  
4. Fourthly and lastly, in the solemn and loving burial of their dead; which no creature but Man and these do carefully and decently perform.  
These are the observations of Aristotle and Pliny, neither need any man be ashamed of such Tutors, such schoolfellows.  
Dost thou therefore desire health, and to shun sickness? 
Either a fool or a Physician.  Go then to the Pismire, consider her ways and be wise; If thou be'st not a fool, she will teach thee to be a Physician to thyself. She will learn thee both to be stirring betimes, and to be never idle, but ever exercised: Diluculo surgere saluberimum est. The desire of the slothful (saith Solomon) slayeth him, 
Pro. 21, 25.  for his hands refuse to work. 
Eccl. 4, 5.  and, The fool foldeth up his hands, and eateth up his own flesh; that is, he kills himself with slothfulness, whilst he provides not against it, and breeds the scurvy, gout, stone, and other diseases, for lack of exercise, as rust eats up the steel which is not used: 
Eccl. 31, 22.  Therefore follow the counsel of Siracides; My son hear me, and despise me not, and at the last thou shalt find as I have told thee: in all thy works be quick, so shall there no sickness come unto thee. But if thou wilt not be ruled, 
Eccl. 38, 15  then there is a curse that follows thee; He that sinneth before his Maker, let him fall into the hands of the Physician.  
Or dost thou desire learning and knowledge? Go then also to the Pismire, consider her ways, and be wise. Aurora Musis amica; whosoever doth great things begins betimes. The first part of the day, the morning, is best for study; and so is the first part of thy life, thy youth: the impression is then easily made, and what is then gotten, may easily be retained if good; can hardly be lost, if evil. Either thou must rise early, or run apace being late up, if thou intendest to make any proficiency in the Arts: Believe not me, who bewail mine own losses in this kind too late, and am driven therefore to many hard shifts to hide my ignorance from the derision of boys; who am often forced to travel for that which children know: (and who is he that can go step by step all day with a child and not be weary?) but believe them which took time at the best advantage, and therefore obtained the excellency of knowledge: Hear Solomon therefore and his second Siracides; 
Pro. 17, 16.  Wherefore is there a price in the hands of the fool to get wisdom, and he hath no heart? Get Learning with a great sum of money, for by her ye possess much gold. 
Eccl. 51, 18  But how can she be compassed? very easily in youth, very hardly in age. Wisdom (saith Solomon) shineth and never fadeth away, and is easily seen of them that love her, and found of such as seek her. She preventeth them that desire her, 
Sap. 6, 12.  that she may show herself unto them: who so awaketh to her betimes, shall have no great travel; for he shall find her sitting at her doors; To think upon her than is perfect understanding, and who so watcheth for her, shallbe soon without care. But perhaps thou art foolish, and therefore art afraid to seek, because thou fearest thou shalt not find: yet be not discouraged, but therefore seek, because thou art foolish, thou hast the more need of her instruction. And seek diligently; for if thou seekest her, she will seek and find thee; let that encourage thy diligence, thy study; She knows thy ways, and where thou goest alone, sadly thinking of her, and seeking to find thee with the expense of much Oil; she would find thee sooner, but then thou wouldst judge her scarce worth finding. 
Sap. 6, 16.  Hear Solomon what he saith to this; She goeth about seeking such as are meet for her, and showeth herself cheerfully unto them in the ways, and meeteth them in every thought: for the most true desire of discipline is her beginning, and the ear of discipline, is love; and love is the keeping of her laws; and the keeping of her laws, is the assurance of immortality; and immortality, maketh us near unto God. Hear likewise what Siracides saith to this point: 
Eccl. 4, 11.  Wisdom exalteth her children, and receiveth them that seek, and will go before them in the way of righteousness: he that loveth her, loveth life; and they that seek life in the morning, shall have joy. First, she will walk with him by crooked ways, and bring him unto fear, and dread, and torment him with her discipline, until she have tried his soul, and have proved his judgement. Then will she return the strait way unto him, and comfort him, and show him her secrets, and heap upon him the treasures of knowledge, and understanding, 
Sap. 1, 4.  and righteousness. But if he go wrong, she will forsake him, and give him over into the hands of his destruction. 
Pro. 7, 6.  Thus we see, as the idle youth wandering up and down the street, seeking satisfaction for his lust, meets the Harlot seeking him as busily; who embraceth and kisseth him, and inviteth him with flattering blandishments, till she draw him to her lure; (as an ox that goeth to the slaughter, and as a fool to the flocks for correction, till a dart strike thorough his liver, 
Pro. 6.17.  as a bird hasteth to the snare, not knowing that he is in danger, but thinking stoine waters to be sweet, and bread eaten in corners to be pleasant, because both are easily gotten without ordinary labour, whilst the devil is the broker and the bawd:) So on the contrary part, wisdom and knowledge goeth up and down the street, seeking to meet with all that seek after her; yea, she cries and proclaims aloud, that she is ready to instruct all that will attend and hear her. Nor need we be discouraged because we are simple, for she is wise; and if we know not where to find her, yet we are assured she knoweth where to find us. And observe, that Solomon saith, 
Pro. 8.  She seeks us in the streets, and in every place; that is, a man that will diligently give himself to observations, and to lay up lessons for his own instruction and information, may find some remarkable point of wisdom in every thing he sees: in every act he doth, or sees done; whilst the foolish and idle-braind idiots, who give themselves over to the vain fashions, and childish or womanish curiosities of the time, do pass by the most serious passages, with a slight neglect or contempt of their worthiness. Therefore it is that Solomon saith to such, Go to the Pismire, O Sluggard, consider her ways, and be wise. Consider how much wit is contained in that little body, whose members cannot be distinguished by the most curious, sharp, and inquisitive eye. And let this teach thee, that thy reasonable Part is spiritual, and would be as wise as now it is, though it had as little a body to inhabit as the Pismires, nay, though it had no body at all. It is not the strength, the beauty, greatness, or gracefulness of the body, that adds to the mind. The excellency of the soul is seen in high and virtuous actions, which oftener proceed from stigmatick● weak and dry bodies, (who follow their aims with diligence, and industry) then in the most excellent forms, who relying and presuming too much on their natural abilities, neglect the means to better themselves by artificial exercise. Go therefore, O Sluggard, go to the Pismire, consider her ways, and be wise.  
2. Secondly, consider her ways morally, (for sloth is a vice, diligence a virtue) and see what thou canst learn from her in these respects, for the enriching of thy mind, the bettering of thy manners, the honouring of thy profession. Sloth is a sin; nay, it is the root of all sin, the mother-sinne. For sin hath no existence in nature, but is a privation of grace, a depravation of action; so that in the alteration and change from right to wrong, there must needs be a residence in sloth. Surely had Adam been diligently employed in his vocation, the entrance and acquaintance of Satan had not been so easy, and open, as idleness and security made it.  
The contrary to this then, is, That Diligence is a virtue, and the very root of all virtue. We see man was first created to action, and enjoined it; we see, he had his very being from action; 
Gen. 1, 26.  where we find consultation about the creation of his body, and the infusion of a spirit, and this afterward performed by God accordingly. And then presently after follows his employment, as soon as he had life; yea before life, God provideth a world of creatures for him to take charge of, and a garden to dress and keep, that he might want no work, but as soon as he was made, fall to action, to which he was made, that therein he might resemble his Maker, and be a living image of his, and no dead Idol; for though it be true in some sense that Lucan saith: — Quid quaerimus ultra?  
jupiter est quodcunque vides, quocunque moveris, etc. yet man is more expressly the image of God, than any other humane creature, in respect that he is not only active, but hath reason to guide, order, and marshal his actions aright. Now yet amongst men, the diligent man seems only to be the image of God, the Sluggard seems in comparison to be but his idol. An idol (saith the Apostle) is nothing in the World, that is, 
1. Cor, 4, 8.  a thing either to no purpose, or to evil. So a Sluggard doth nothing in the World, or if he busy himself in any thing, it is in some idle or superfluous employment, 
Psal. 115, 4 5.  or worse, in doing some mischief. An idol hath eyes and sees not, ears and hears not, a mouth and speaks not; feet▪ and he doth not travel; and such a golden Calf or silver idol, is a mighty Sluggard, 
Sap. 13, 15.16.  who useth not those parts of body, mind, and authority that God hath given him to the right end whereunto they were given him, that is, to God's glory, his own information, and the good of humane society and community. Thus if we look into man's first being and creation, or to his progress and course afterward, we shall see, whilst he willed freely nothing but what was good, he did diligently whatsoever was good: but so soon as he declined from action to ease, and begun to give way to a contrary suggestion, he fell first from diligence into sloth, and from sloth into other actual sins; and from sin, into death and destruction, the conclusion of all.  

Eccl. 42, 22 23, and 43, 10. Psal. 19, 1, 2 3▪ 4, 5, 6.  We see all the creatures of God how diligently they discharge those duties, whereunto they were created: among others, the glorious Sun (who is diligent in his constant and annual course) will not only teach us by example, to be like glorious in diligence, but also lend us light, to see the like diligence in all the creatures of God, even in this little Pismire, which creeping upon the ground, can hardly be discerned through her smallness, without good heed taken, and great diligence used. Yet since to her Solomon directeth us for an example of diligence, let us learn of her to know, that the Church hath a Summer, when wise men gather instruction, to arm them against persecution, the Winter of the Church: That likewise every man hath his Summer, that is, the day of peace and prosperity, when it is fit he gather provision for the Winter of adversity, affliction, temptation, trial: To this end begin to store thyself betimes; for man can hardly conquer and subdue his passions and affections, and the filthy inclination of his nature to sin, when custom hath taught them to get head and wax wild: But in youth they are easily broken, and made tame, otherwise the weaker and older we grow, the stronger they grow: and great reason for this, because they spring first from weakness, they increase afterwards by reason of our weakness, and they continue and feed upon our weakness. Needs therefore must we wax weaker and weaker, whilst they wax stronger and stronger, as the worm in wood, or the Moth in wool, till they have utterly wasted the thing that bred and nourished them.  
Thirdly, consider her ways in the Politickes, 
Eccl. 42.24 Contraria Contrarijs magis elucescunt. Arist. de Cael. & Mund.  that is, as a good Commonwealths-man; for it seems this is the natural and proper drift of the place, as the two next verses immediately following do manifestly declare; wherein the providence of the Pismire is illustrated by four notes of observation:  
1. First, what she doth, is freely of herself without coaction, or instruction, having no guide, governor, nor ruler: how much more than aught man to do the like, having a Preacher to instruct him, a King to govern him, and all the creatures to admonish him of his duty?  
2. Secondly, knowing the ordinary means to preserve life is food, and that the ordinary season to lay in this provision, is the time of Summer: She both forecasts where best to provide herself, and then diligently takes the opportunity of the time for the best advantage. For she knows, Winter may be long, hard, sharp, and tedious, and therefore she lays in good store aforehand, that if she should be besieged by frost and snow, yet she might feel no scarcity.  
3. Thirdly, from hence and other places may be collected this point of wisdom beside in her, that she doth not only and barely know this by a naked speculation; but considering it aright, she puts it in practice, and makes use of every occasion, for the full and final accomplishment of her purposes.  
4. Fourthly and lastly, because she is but weak of herself, she unites herself with others, making her Nest a perfect plat form of a Commonwealth, as knowing herself by this confederacy, to be safer from foreign invasion, and that to dwell together in community, as it were in a city, is fare more commodious, then to inhabit a solitary mansion, where there is neither help in time of necessity, nor comfort in time of doubt, nor society in time of pleasure. These things she doth, I say, of herself, without a Tutor, or a head and governor, to bind her with others in a strict league of amity; and herein she becomes a Tutor to man, and makes Reason a Scholar to Sense; laying the perfect platform of a Commonwealth, 
Pro. 30.25  which fools admire, cowards and sluggards malign, wise men imitate, no man exceeds.  
And if we look into the Society of man, we shall find, the greatest felicity to be in such places, and among such people, as are ordered according to this precedent; That is, where there is most diligence used, and where sloth is most carefully avoided: for it stands with reason, that where many join in an orderly and unanimous consent and combination, the success must needs be there prosperous and happy: But where as some draw back and stand still, whilst others draw forward and proceed, they do not only disorder and distract the diligent, but increase their burden, and make the draught heavier to such as labour. Thus in Armies, a few Cowards may occasion the loss of all, and a few valiant persons resolutely knit in one fortune and engagement, may discomfit a multitude of negligent persons. Sloth is the Nursery of every evil in a Commonwealth, scarcity, famine, beggary, the every, sedition, disobedience, and finally, the ruin and dissolution of the whole body and frame of the State ariseth from thence.  
It is written of the Malabars in the East Indies, that their Noblemen called Nagros, wear long rails on their hands; to show, that they are Gentlemen, and no workers; for to work they are ashamed; others must work for them, and they were borne to no end in the world, but to live and eat, and drink, and waste the good creatures of God, and so to do mischief till they die; wherein they seem to resemble Swine, who are never either pleasant or profitable, till they be seen in a dish. We see all the beasts and birds of prey, are not so sociable or useful to man, as those that labour diligently for their liuings with man. There is more use of the Horse, then of the Lion; of the Ox, then of the Bear; of the sheep, then of the Wolf; of the innocent Dove, then of the ravenous Kite, Buzzard, or Hawk; though many men rather delight to associate themselves with these then with those, to show the lazy disposition of their base, barbarous, and tyrannous natures; and how much these incline to the execrable example of Cain, or the newfound Cannibals, the sons of cursed Cham.  
I need not travel fare for examples in this kind; the Monopolists and Improvers of our Land, and the irreligious Impropriators, who prey upon Church and State, are of this Order; yea all our private Wealth swarms with these Monsters, and their breed is from the lazy scum of counterfeit Gentility, who bearing those Arms idly, which their diligent Predecessors have purchased as badges of some honourable achievement, do thereby disgrace their Originals, as if they were privileged to be vicious by the redundancy of their predecessors virtues. 
Arist. de Anim. li. 1.  But as it is true that the Philosopher saith, Nobile est quod ex bono procedit genere: so it is a true which he likewise saith, Generosum est, quod non à natura sua 〈◊〉 degeneravit: these therefore either being base in their Originals, or degenerating from the nobility and virtue of their Ancestors, become of Commonwealths-men, common-woes-men, and study to do such acts, and invent such projects, as may undo the public for their private and inordinate desires. Yea, the example of these so corrupts the State, and so overspreades the face and body thereof, like a Canker or Tetter-worme, as it hath well-nigh eaten out the valiant race of the ancient English yeomandrie, which was one of the chief glories of our Nation, and the principal base and foundation of the Commonwealth, at least of the strength and liberty thereof. Not that hereby I intent to disparage the Nobility, (which is supplementum, or complementum, as the other is firmamentum Reipublicae) but rather to preserve it entire from mixture and coagulation, and to let all men see that the root of every commendable vocation is diligence; and to be without a vocation cannot subsist with true Nobility. For all the honours & privileges of the ancient Nobility, were granted upon this ground, that they had worthily acted something for the general benefit of many: yea Principality itself springs from this low, but fruitful root. So that as Primum ens consideratum in Metaphysica, 
Arist. Pol. li. 1. Eccl. 31.9.  est illud quod prius est nobilitate & caritate: Sic in Physica, sic in Politica, etc. And therefore virtus & malitia determinant nobiles & ignobiles, servos & liberos: according to that which Siracides saith: Blessed is the rich that is found without blemish, and hath not gone after gold, nor hoped in money and treasures. Who is he? and we will commend him: for wonderful things hath he done amongst his people; Who hath been tried hereby and found perfect? Let him be an example of glory. Who might offend, and hath not offended, or might do evil and hath not done it? Therefore shall his goodness be established, and the Congregation shall proclaim his love and charity. And after, speaking of Enoch, No, Abraham, Isaak, and jacob, the ancient Worthies, and of their works of wisdom, he saith, All these were honourable men in their generations, and were well reported of in their times▪ There are of them that have left a name behind them, so that their praise shallbe spoken of. There are some also which have no memory, and are perished, as though they had never been and are become as though they had never been borne, and their children after them.  
Thus if we look into Antiquity amongst the Ethnics, even unto those that canonised, or rather deified their Princes, we shall find, that when the desire of dominion began to disturb the whole World, and broke out into open hostility and invasion, the diligent and industrious persons were forced, for their own safety, to elect out some of the strongest from the rest, to be their guard from foreign assaults: And to these they gave both titles and privileges, to encourage their diligent attention on their offices; yea and after death did so fare celebrate their happy memories, as the Ages following (ignorant of the true cause) made them gods, and gave them divine honour; especially the Poets, which were the Chroniclers of those times. Thus it appears, that Nobility was first from Office, not from nature, among the Heathen: and for the jews, Siracides speaks of the judges who governed the State, and defended them from foreign tyranny: Let (saith he) their bones flourish out of their place, and their names by succession, remain to them that are most famous of their children. So not the eldest son, but the most virtuous and active, is the heir of his father's honours, though the other be of his father's titles and lands.  
Thus whether we look on the root or branches, we shall find Nobility to spring from action, and to die by idleness: so that it is true which the Philosopher saith; 
Arist. Rhet lib. 1.  Honour est benefacti & operationis signum. Now for any man therefore to purchase honour without some worthy action foregoing; or for any man to confer this without merit concurring, is not truly to be Noble, but the idol● of Nobility: and such Parchment honour, (as One well calls it) is nothing but as a licence to be idle, or to beg withal, because they put it to no better use. 
Hist. of the world lib. 3 fol. 15.3.  Great and worthy actions (as the same Author saith) are the right children of honourable persons, who live not so much in the issue of their bodies, or in the name and title of their forefather's Nobility, as in the issue of their minds, their good deeds, and the good name those good deeds have gotten them. 
Eccl. 33, 21.  Therefore saith Siracides, Let all thy works be excellent, that thine honour be never stained. The works that Nobility is originally tied unto, are acts of bounty, justice, charity, piety, loyalty, and prudence; to watch and ward, and study, and counsel, for the Commonwealth; foreseeing that they do no injury to it themselves, nor suffer it, through their sloth and negligence, and cowardice, to receive prejudice from others. For a Noble man therefore to be a Monopolist, or a racker of Rents, or a corrupt taker of bribes, or a protector of wicked persons, or to busy or employ himself in private works, as common persons do, is to deny his own office and calling, honour and being. For such are the guard, the sentinel, the watch, the perdu for the Commonwealth; great reason they should therefore stand together, and defend the State with their goods and bodies, from an invasive war, and not invade it themselves by force or fraud, as if they were open enemies It is therefore fare unfit for true Nobility to be educated in an idle course of life, and trained up only to hunt, or hawk, or dance, or drink, or court, or play, (the ordinary exercises of these degenerate times) when the contrary is enjoined them; as if it were expressed in their Patents, under the forfeiture of their honours. So that they ought to study, and take care by all means, to enable themselves for the general service of the State in public employments, to which end they were first created men, and after by men like themselves, adorned with honourable attributes, which are the badges and attendants of honourable actions.  
It is well therefore, where the children of the Nobility are trained up in counsel and military affairs: where they seek the wars, and places of action as their proper Academies; and do not think themselves accomplished, till they are able both to advise, and execute in matters of State. But on the contrary side, where the Nobility live idly, acquainting themselves with all effeminate fashions, and mollifying pleasures; where in stead of good books and examples, (the true mirrors of the mind) they dress themselves in no other inward habit of virtue, than such as the eye of their Mistresses judgeth fit: where no other counsel is called for, but the Page, the Footboy, and the Coachman: no other action exercised, but Court-warres; no other armour used, but what the Tailor and Sempster put on; no other enemy seen, but what the Stage presents; and no other end propounded to honour, than the pursuit of ease and pleasure: Where the Yeomanry (to be lightened of the heavy burden that presseth them, by exactions and projects) are content to part with their estates, to purchase themselves those lazy and idle attributes of honour: And the Merchant, Mechanic, and Husbandman, cousin each other interchangeably; and all for their private gain, prey upon the Commonwealth, there must needs desolation and dissolution follow.  
I have seen in Scotland the miserable Cottages of the poor Hinds; and I wondered a while at the cause, imputing it either to the barrenness of the soil, or the lazy disposition of the Commons: But when I looked up higher, and inquired diligently into the true cause; I found the Land fertile, the poor men painful, but the Lordly owner is in all the fault; who desirous to live at Court (not for action, but idleness) must raise his Rents to the extremest rack; yea pull one piece from another with violent torture to this end. And that he may do this the better, he never lets out Lease but from year to year; and he that gives most is the next new Farmer for my next new master. I say for my next new master, because of late the ancient Owner, by this idle course hath learned to outlaw himself of all; so that the diligent tradesman eats out the lazy Lord: and as the Poet sings of Troy, jam seges est ubi Troja fuit, so may I say of these, the Tailor hath taken measure of many fair Manors, and survayed them by the Yardwand; making that the jacobs-staff to level the Nobility: who being careful to dress themselves superfluously brave, care not for their Country, but make that naked and ragged; and the poor Tenant uncertain to stay longer than his year, is loath to build a nest for another bird: and so the Land is impoverished, and polled, and every thing exposed to waste. But this is not all the mischief, for the poor Tenant undone also by this hard Farm, and outed of all, (having notwithstanding his pains and providence, eaten up his horse and cows, and whole estate) now falls either to theft or beggary; in which lazy kind of life, he soon finds such sweetness, as he wonders not now, that his Landlord loved his ease so well, since he sees by experience, that proverb to be true which saith; Well far nothing once in the year; for such as have nothing are without care or fear, and may sit still when others must look out. You may as well reclaim him from this course, as you could before his Landlord from that cursed cruelty and exaction, whereby he first flayed his Tenant, and after stripped himself, and pulled his own estate (in the just judgement of God) over his own ears. Now he fills the Commonwealth with beggars of his own breed (as lousy persons their next neighbours with vermin) and meeting with many like himself, bound up together in one fortune and condition, he becomes with them a dangerous body, fit for any desperate attempt either of theft, riot, or rebellion; as waters falling from a steep hill raise a flood in the next valley. And thus whereas they were profitable and diligent members, the idleness and sloth of other men hath made them superfluous excrements to be cut off or purged out; for fear of farther infection. And whilst I speak of Scotland, because it is there a general practice, I except not England, as if this sin were a stranger in any part of Britain: For though I must confess it is not so universal a custom with us, both in regard of some long Leases yet unexpired, and of some good men yet left, who bear the honourable Characters of their Ancestors, and in regard of the Yeomandrie (who are not yet wholly extinguished, and who are the only men that support the liberty of the State, and make it still retain some resemblance of the ancient countenance) yet it hath gotten such footing, that even good men (thinking they may do with their own what they lift) forget that they are Gods stewards, to do good with their goods; and that they are trusted with such an estate, for the benefit of more than themselves, for which they must give an account: but supposing themselves to live in this world as in a market, imagine there is nothing else for them to do, 
Sap. 15.12.  but to buy and sell, and that the only end of their creation and being was to gather riches, by all means possible.  
And look now from the Nobleman, or from the Pope himself, (if we count him the highest) through every office, trade, or profession, to him that holds the plough, if this be not the common practice and course of life, as if the very end of each man's being were to enrich himself by the loss of others, yea by the loss of all; and the more he doth thus, the more wise he is thought to be, and the more worthy of preferment; and if he doth otherwise, he is esteemed but a simple fellow, unfit for any employment. To instance this in two or three particular professions at home, look upon the Lawyers, and see who it is amongst them, that refuseth to plead against truth and innocency, for falsehood and treason, if he may have his Fee? Look upon the Clergy, if there be not a D. Shaw, ready to justify any action or opinion which should be borne out with the strength and authority of the time, and to prove it Canonical and Orthodox, for the hope of preferment. Look into the Country, if the greedy Farmer do not engross three or four several Farms, which had wont to maintain as many families; whilst, being unable to stock all of them, or to follow all of them being stocked, he beggar's hereby himself, the poor, his Landlord, and the Commonwealth; And though this be contrary to the Law of the Land, and to all conscience, yet in hope of private gain he will do it to the public loss. Look into all Offices either of the Church or Commonwealth, if this abuse be not general: so that the places which had wont to maintain, and employ three or four able men, are now engrossed by one that perhaps understands nothing in them, but must execute by deputy; nay, perhaps this one ignorant man engrosseth two or three of these, to the general detriment and discouragement of all. And whereas heretofore able men both in state and otherwise, where chosen to high and honourable places, who would neither give bribes to come in, nor need take any being in: Now others are employed too often, who must bribe to come in, and must needs take bribes to recover their expenses, and to maintain their estates, being once come in. Would to God there were an Act made, that whosoever should seek directly or indirectly, by himself or friends, by money or otherwise, any office in Church or Commonwealth, till he were thereunto freely called and invited by such as had lawful power, might thereby be disabled to enter, and be cast out, upon proof, being entered. Then men would labour to make themselves fit, and that might truly be termed a Calling, which now is nothing but an intrusion, usurpation, or purchase. Thus the study of privacy disturbs and overthrows all blessed community; and turns the blessings of God into curses: for if God send plenty, the poor Farmer cannot live, things are so cheap; that all the increase he hath cannot pay his Landlord's Rent, it is set so high, and proportioned to the greatest increase, and to the greatest price: And the Landlord can abate nothing of his Rent, having set his apparel, diet, and other expenses at the highest pitch; If he should abate of his Rent, he must then abate of these also: Which neither his wife, nor his child, nor himself will admit: Nay rather let the poor statue, let the Commonwealth decay, and the whole run to ruin, than they reform any of their sins, or forbear any of their superfluities. Thus therefore whereas we had wont to pray for peace and plenty, whilst charity dwelled amongst us, now both rich and poor must pray for war, scarcity, and famine, else one man cannot live by another.  
This is the effect of privacy, whilst every man cares only for himself, and neglects the Commonwealth: but this is contrary to the practice of the Pismire, who like a good Commonwealth's man, gathers for himself and others in community. And therefore Solomon sends us to learn there a lesson of true policy and wisdom to do the like: Go to the Pismire, O Sluggard, (saith he) consider her ways, and be wise: that is, provide for others aswell as for thyself, provide for thyself with respect to all: To do otherwise, is to play the fool; thus to do, is to be truly wise.  
3. The Conclusion or extraction remains, which is, to be wise: For that is the end or scope of all; the thing wherein we truly resemble the Angels, and excel the beasts. As one saith very well, that Reading makes a full man, writing a perfect man, and speaking a ready man: 
Eccl. 38.24  so say I here: consider the Pismire as a Naturalist, it will make thee a great scholar; consider her as a Moralist, 
Eccl. 39.1.  it will make thee a good and diligent man; Consider her as a Politician, it will make thee a good Citizen, 
Eccl. 39.4.  a good Commonwealths-man.  
To be a great Scholar, a great Philosopher, to be seen in the hidden secrets of Nature, to have the Arts ad unguem, the Languages ad verbum, yea to know as much in all as Aristotle; or more than so, as much as Solomon did, is not yet to arrive at this point, to be wise.  
To understand the whole body of Divinity, to resolve all the knotty controversies that are in the world, or may be imagined, to confute all the falsehoods, to confirm all the truths that are proposed and opposed, to know as much as Solomon did; and more, as much as Satan doth, is not yet to arrive at this point, to be wise.  
To be a great and perfect Politician, diving into those arcana Imperij that are sealed up in silence; to be acquainted with all foreign Countries and Customs, to know the natures of all people, and to be able to carry a sweet hand, wherewith to manage them easily and naturally: to have a wit apt and ready for all times and turns; fitting all persons, places, and occasions: to have Gyges' Ring, to see all, yet be unseen: Midas ears, to hear all, even the whispering of the reeds: Argus eyes, to see all: Briareus hands; a finger in every corner of the world: to dissemble more artificially than Machiavelli, more naturally than Lewis the eleventh: to exceed Achitophel in crafty hypocrisy, to equal Hushai or Solomon in warrantable, honest, and necessary policy, is not yet to arrive at this point, to be wise.  
For he that will be wise, must not only labour for wisdom, (that is, to get the Theory or bare Speculation thereof as it is a Science) but when he hath gotten that, he must labour with wisdom also, or else he can effect nothing: that is, he must show his wisdom in action: for virtus in actione consist it. Wisdom is not given that we should sit still and sleep with it, or play or dally with it, as with a pleasant companion, but to direct us in virtuous undertake.  
There needs no wisdom to sleep, to be silent, or to be idle; the fool can do all these as well as Solomon: But to watch when others sleep, and to that purpose that others may sleep the safer; to work when others play, and to that end, that the idleness of one may not be prejudicial to many, to all: to speak when others will not, cannot, dare not; and so to speak, that others may be informed, awaked, edified, warned, instructed, and made wiser: this requires wisdom, this is to be wise: that is, diligent, discreet, and courageous.  
The idle and secure people were drowned in the general Deluge: there needed no great wisdom to do as they did. A fool can sit still, and laugh, and sing, till the water stop his wind, and he be drowned; and so can a drunkard, or a madman: but to obey the voice of God, to warn and admonish others, to build the Ark, to provide for the creatures, as a master for his servants, to enter into and stay in the Ark, till the fullness of time appointed by God was accomplished; this required wisdom, this was to be truly wise: 
Sap. 10.4.  as Solomon saith, Wisdom when the earth was overflown, preserved it again, governing the just man by a little wood.  
To waste and impoverish a plentiful Estate like a Prodigal, to suck the lifeblood out of the Commonwealth, thereby to deject the spirits of men with their fortunes, and so subjugate them under the yoke of slavery, to draw all the juice and marrow from the veins and bones of a people, requires no great wit to bring about: We see Claudius the dullard, Nero the Mountebank, Caligula the debauched drunkard, (that had neither wit nor honesty) could do this as well and as readily, as Tiberius, that had wit without honesty: But to fill the veins of a destroyed estate, to enrich a Commonwealth, to restore liberty, and to rule by virtuous Laws: this requires wisdom, and this is to be thus wise. For the wealth of a State, stands not altogether in the wealth of one man: The Prince may be rich, and the State poor; but if the State be rich, the Prince must needs be rich also; his wealth consisting in his subjects love: And what he is, compared with his own, is not respected; but what he is, compared to his neighbours, enemies, or Confederates abroad: nor is it worth thought what he hath alone in particular, but what he enjoys in the general, as a Prince in his people's affections.  
To commit Idolatry, (as all the World did) to call that universal, common, and catholic confusion, 
Gen. 1.13. and .12.1.  Unity; to run a whoring after our own imaginations, or the blind obedience of our blind leaders, require● no great light of wisdom, but what the fire of our own lust affordeth. But (to do as Abraham did) to come out of Idolatry, to leave his parents and native Country; to deny our predecessors, and ourselves also enticing us to Idolatry, this requires true wisdom, that is, to be thus wise.  

Gen. 19.16.  To eat, drink, dance; and rise up to play with the Sodomites; to abuse our bodies worse than beasts in sins not to be named, there needs no other wisdom then to follow the sway of our own corrupt concupiscence; 
Sap. 10.6.7  a beast can do this (but that he hath more wit then to do it) with as much diligence as man; But to live soberly and chastely in this filthy place; to make here a covenant with our eyes, 
job. 3.1.  and ears, and tongue, and heart, 
jam. 3.6.  that one should not set the other on fire; to leave this polluted place, not to look back, or touch a rag stained with the flesh, but with diligence to flee from Sodom to Zoar, 
jude. 23.  this requires wisdom, and this is to be thus wise.  
This wisdom here spoken of, is requisite in every work we take in hand: It lifteth up the head of him that is low, and maketh him sit among great men, and it satisfieth the desire of all men living: yea saith Solomon, 
Pro. 22.29  A diligent man in his business standeth before kings, etc. Nor can this wisdom be attained without much diligence: for though God fills the heart of every expert workman with wisdom, making him naturally apt to climb towards some perfection, yet he hath appointed labour as the means of attaining this excellency; insomuch as we see such as exceed others in diligence, exceed also commonly in the degrees of perfection, all those that are less diligent & attentive at their works, and therefore it is said, 
Exod. 31.2 3.4.  that God filled the heart of Bezaleel the son of Vry the son of Hurr with the spirit of wisdom and understanding, to find out curious works. So God gives him wisdom to seek and to find out, but if he seek not he cannot find; for labour is the means God hath appointed to this end, and Bezaleel is not borne a perfect workman, neither hath he his art altogether by infusion, but by instruction, and experience, and practice; nor yet by these (which are second causes and means) without God's blessing, which is the first and principal. And doubtless though he would never have sought to excel in his art except he had been wise, (which wisdom was a special gift of God exciting him to seek, & directing him to find what he sought) yet he is not termed wise till he hath attained a kind of perfection in his art, by diligence and industry; but then being (as we say) his crafts-master, he is said to be w●se, because than his wisdom, being drawn into action, is made visible, and sensible, and profitable, which before seemed to be idle. And thus likewise in the building of the Tabernacle, 
Exod. 35.  wisdom is attributed to those women who did spin and work with their hands, for the full and perfect furnishing of that holy place with rich and decent ornaments. As if they were only wise which wrought, and the idle Gossips were only fools. And perhaps it is for this that Solomon calls the Spider a wise creature, 
Pro. 30.28.  because she lays hold with her hands in kings palaces: As if God set her upon purpose there, by spinning to admonish idle Ladies of their duties: who (alas) are grown so foolish, as they scorn, or have forgot to spin with the Spider, whilst yet of her they have learned to ensnare Butterflies, and to poison them; yea to hang their cobwebs in every corner of the Court, though much of it be built with Irish Oak. 
Pro. 31.17.  The virtuous woman (saith Solomon) oversees the ways of her husband: she doth not overrule them as a Lady, and mistress, according to the new English fashion, but she overlookes and reviewes them as a good helper, to make all sure, that there may be no oversights; and she eats not the bread of idleness; (that bread of idleness which is the common Diet bread of these days) what therefore shall her reward be? Truly that which she hath deserved, a double portion; honour, and maintenance. 
Pro. 31.31.  Give her (saith he) the fruit of her hands, and let her own works praise her in the gates: since she hath wrought she shall eat, since she hath spun she shall be clothed; and she is clothed with her own web, her own works praise her in the gates. All the world sees what she wears is her own, God hath given her a wise heart & diligent hand, so that she can both cover her own nakedness, and help to cover the nakedness of her husband, children, and household also. Such Clothes are fare more rich than cloth of gold; and this is praise enough for her, and shame enough for others, whose heads have not wit enough, nor hearts will enough, nor hands art enough, to cover their own sin, their own shame, their own nakedness. O Ladies blush for shame, (if your sophisticate and adulterate beauties, in compounding whereof you only use diligence, will suffer you to blush) blush I say, whilst you eat the bread of Idleness, and toot in every basket like Flies, for the first blossoms, to satiate your longing and lusting palates, that would devour all the increase & store of nature at a mouthful; blush, wihilst you are clothed with the foreign labours of the silly Silkworm; neglecting in the mean time, the more commodious clothing of your Countryman the Sheep, whose fleece, with artificial fingers, might be made fit to be worn, both in the heat of Summer, and in the cold of Winter. Blush therefore at your apish pride, and idle luxury; or, if you cannot blush, tremble, least with that lady of Jerusalem, those sins be repaid with a severe judgement; whilst ye are forced to eat, first the flesh of your Children, and after that your own flesh, if the hungry Soldiers spare you so long, as judging your painted carkeises too much infected and sufetted for their diets. But if you fear, and desire to avoid this curse, hear and follow Salomons advice in this place; for to you he speaks as well as to your Tenants and servants, whilst he saith, Go to the Pismire, O Sluggard, consider her ways, and be wise.  
Now, since wisdom is so requisite for the life of man, as that without it a man is worse than a Pismire; and, since we see to be wise, is not only to know by speculation, nor only to go and to consider, but also to resolve, to practise, and to execute what we know, and have considered, let us use diligence in consideration: and first and specially let us consider who is the author and giver of diligence and wisdom; 
Eccl. 51.19  (for to find out that is none of the least parts of what we seek) and let us seek her as Solomon did, 
Sap, 8.22.  that we may so find her as he did. I have loved wisdom and sought her from my youth, I desired to marry her, such love had I unto her: Nevertheless, when I perceived I could not enjoy her, except God gave her, 
Sap. 7.7.  (and that was a point of wisdom also, to know whose gift it was) I went unto the Lord, and besought him with my whole heart, and said, etc. See then the effect of this: I prayed, and understanding was given me; I called, and the spirit of Wisdom came upon me.  

Eccl. 51.14.15▪  When I was young (saith Siracides) or ever I went abroad, I desired wisdom openly in my prayer; I prayed for her before the Temple, and sought after her unto fare Countries. He traveled into foreign Lands, not only for his private pleasure or profit, to attain the Languages, or learn fashions, or by way of merchandise to enrich himself, (which are the ends proposed and pursued by all our modern Travellers) but for the public, that he might return able to serve the Commonwealth, and bring home some knowledge with him, to enrich, adorn, or reform the State wherein he was borne.  
Thus diverse of the Heathen Philosophers did the like, whilst either being banished their Countries, or making a voluntary travel, they observed whatsoever they saw might be beneficial to their Countries, and brought it home with them for the general profit of all. Thus did Lycurgus, Pythagoras, Solon, Socrates, Plato, Aristotle, Seneca; and before all these, Moses, that mirror of Magistrates; who being forced to fly from his native soil, in forty years space had time to re-examine, and purge the Arts he had learned in Egypt, and by foreign conference, and diverse several changes of fortune, to extract principles of wisdom and experience for future times. For assuredly he that never met crosses or troubles, be his nature never so pregnant, can be but a fool, in comparison of what he might be, or in comparison of others. But the best Master is he that hath served the best Pilot, he that hath been shipwrackt; the best Governor, he that hath obeyed; and the best teacher, he that hath erred. 
Eccl. 25.6.  Assuredly the Crown of old men, (especially of Princes) is to have much experience, and the fear of God is their glory. Cast your eyes back to Abraham, Isaac, jacob, joseph, David▪ and all the servants of God, and mark how they were fitted for their vocations, & put to many hard schools to learn wisdom: yea Solomon himself, into whom God infused a plentiful portion of wisdom, did notwithstanding increase and perfect the same by experience. So that though in his other words and writings he excel other men, yet in his Ecclesiastes, (which is a survey, a review, a censure of all, both of his life, his words, and works, and written in age after all this addition of experience) he therein excels himself.  
Consider in our own days what difference there hath been betwixt Princes and great persons, who have never felt or feared the change of their Estates, and others who have been persecuted from their Cradles, and so forced to beware of their seeming friends, aswell as of their professed enemies.  
Consider if ever Age afforded such three Contemporaries, as Elizabeth then of England, Henry the fourth of France, and james our present King and Sovereign. The first and last persecuted from their Cradles, became thereby wise above their fellows; and the one did till her last, and the other doth continue a Defender of the Faith, in spite of Hell, whose gates could never prevail (though set wide open) to touch a hair of their heads. The other, wise and valiant, lost the true use of both with His Faith; when fear and humane frailty, for politic respects, caused him to admit Their entrance into his State, who never left working till they cast him out: He by God's just judgement being made an example to warn other Princes, whilst he would not take example by the like fall of His Predecessors.  
A natural fool cannot be made wise by experience, nor any other man without it. What knowledge hath he (saith Siracides) that is not tried? A man that is instructed understandeth much; 
Eccl. 34.9.10.11.12.  and he that hath good experience, can talk of wisdom. He that hath no experience, knoweth little; and he that erreth is full of craft. When I wandered to and fro, I saw many things, and my understanding is greater than I can express: I was oftentimes in danger of death, yet I was delivered because of these things: that is, by experience of the like former evils.  
And when all is done, if men hide up what they know, they may well flatter themselves with an opinion of wisdom, of reservedness, of privacy, contentment, modesty, and I wots not what flourishes: and others may perhaps sooth them in the same follies, and persuade them, that their cuts cover their pride, sloth, and nakedness: but except we draw out, what we have drunk in, for general use, we are Sluggards, and unprofitable servants: To which end a Philosopher said to a silent observer of other men's mirth and free speech at a Feast: If thou be'st a fool, thou dost the part of a wise man to hold thy peace; but if thou be'st wise, than dost thou the part of a Fool to be silent: For wisdom that is hid, and treasure that is hoarded up, 
Eccl. 20, 29.30.  saith Siracides, what profit is in them both? Better is he that keepeth his ignorance secret, than a man that hideth his wisdom.  
But some object, that to utter all and draw ourselves dry, is the next way to be contemned: Common things are cast away, and empty vessels have the loudest sound. I answer, it is no matter, therefore I was filled to be emptied, my praise is not expected from men, but from God. What skils it, whether my soul departs with many concealments, (which might have bettered others had they been left behind) or have freely discharged herself of all her lading, of all she knows? The latter is fare the better, I am the less cumbered with account, and I shallbe the more filled with fresh glory and knowledge: Do thou thy duty betimes, 
Eccl. 52.30  and God will give you a reward at his time.  
All that I have said is to this end, to lead you by the hand, to the Pismire of the united Provinces, that considering her ways and course aright, (which I purpose to lay down with as much perspicuity as I can to the meanest capacity) we may by her example, and salomon's instruction, grow wiser than we are, though we fall short of what we ought to be.  
We have gone to Beelzebub the god of Flies, to the Indians, Turks, and other Heathens, for Drugs to poison our bodies, under colour of purging and cleansing them; for infinite vanities to discover our corruptions, under pretence of hiding them. And thus for lack of consideration, have made all these things so necessary to us, as if without them we could not live: So that had not Columbus happily found out the new world in time, there must needs have been an end of the old world long before this time.  
We have gone to the Cantharideses of Italy, and learned there to provoke lust, under colour of quenching it, To vitiate virginity under the colour of professing Chastity; To poison, under colour of preserving or curing, To be jealous over all but our own lives; To plot and practise with hell, for the obtaining of earth; To be frugal of our vices, and prodigal of our honours; To waste our estates in a retired kind of baseness, where sensuality may be close and secure; To feed ourselves, and to starve all others; To be worse than beasts, and to make Saints of the Sodomites And thus for lack of consideration, have made ourselves Politic, Machiavelian, Atheistical fools.  
We have gone to the Silkworm, and learned there to waste and spin out our own bowels, to make our backs brave; To consume all in flourishes, Banquets, Masks, Revels, and merriments, whilst our brethren in one faith, go fasting in sackcloth, are besieged with dangers, threatened with Massacres, and sit mourning and weeping by the waters of Babylon: And thus for lack of consideration, we have made ourselves fantastic, dissolute, debauched, profane, prodigal and ridiculous fools.  
We have gone to Abaddon the King of Locusts, and from that infernal pit of falsehood, brought smoky superstitions, to darken our understandings in discerning spiritual things, and old wives fables, and lying Legends, to fright children, and infatuate men of more years than discretion: And thus for lack of due consideration have lost our first love, and made ourselves blind, senseless, blockish, idle, and idolatrous fools.  
We have gone to the Wasp and Hornet, which infect and sting all Christendom, and with them have taken so deep a draught of the cup which the Whore holds in her hands for all Nations to drink of; The brim whereof she hath cunningly hunnied with fair pretences of seeming piety, devotion, charity, chastity, wilful poverty, obedience, unity, universality, and spiced with glorious titles of the Catholic Church; as now we are grown giddy and drunken, unsensible of our own nakedness, and unwilling to hear of it, and unable to hide it; And thus for lack of consideration we have made ourselves universal fools.  
Let us now at the last (if it be not too late) go with the Sluggard, to the Pismire of the united Provinces, and considering her ways, learn to be wise.  
Neither need we be ashamed of such Tutors, who come of the same race originally that we do, as our speech witnesseth, which varieth more in pronunciation then in the elementary foundation, as M. Verstegan, an able and indifferent judge in this case, declareth. Besides, they are such whose natures and manners we better agree with, then with any other Nation: having ever found them plain, but sure friends, both in these latter times, when Spain would have swallowed us, and before that for many hundred years continuance, as the constant Leagues betwixt them and us manifestly proveth. Consider at this present, if they be not friends to us and our friends; and foes to our foes▪ if we dare trust any but them, if they trust any like us; if Nature hath not bound us together in necessary bands of Friendship; and God by miracle first made us means to preserve them, that they might now be a block in the way to such as would devour us with greediness. If this be not so, why did not the King of Bohemia resort to Spain, with whom we have outward peace, as to a sure prop at need? Or why doth he now stay and remain with them, or at least leave his dearest jewel there, whilst his own Country is possessed and guarded by those trusty Spanish friends? A friend loveth at all times, 
Pro. 17.17.  and a brother is for the time of necessity. O Spain therefore, show thyself a brother, or let the Illustrious Lords the States, be known and accounted as they are, honourable, and religious friends! But I have forgot myself; passion hath transported me, I must leave these Elephants, and return to the Pismire.  
Dear Countrymen, read with patience that which follows, and consider it advisedly. The contents are a brief collection of such good Customs and Orders, as are established and practised amongst this diligent and happy people; some of which I could wish translated into our Commonwealth. Many of them are known to diverse of our Countrymen before; some of them put in practice in some places already, but not universally known or practised as I wish they were. I may miss to mention many, I may mention some amiss: I may hap to set down some, that I might well omit, being neither proper nor profitable to us. Many others could have done better; none did it; I have done my good will; and where you like what I propound, apply it, follow it, and you satisfy my private, whilst you profit the public. Go now to the Pismire, O Sluggard, consider her ways, and be wise.  
Now, that we may view all as in a Map or Landscape with the best advantage, we must consider, that this State hath two great Enemies, the one by Land, the other by Water, which they by their wisdom turn to be profitable friends; as wisemen make greatest benefit of their greatest adversaries. The first of these is the State of Spain; the other is the Sea; the first unites them, the other inricheth them; the manner how, I will aswell as I may briefly and plainly deliver.  
The first, seeking to cast upon them that heavy yoke which they have shaken from their shoulders, doth by that means force them to stand close together in their own defence, and by a firm confederacy, to consolidate their several and distinct parts in a whole and entire body, who otherwise would fall asunder, by division and contradiction upon every slight occasion, whilst it might be said on them as it was of Israel, Then there was no King in Israel, but every man did what seemed good in his own eyes.  
I must confess, wishing them well, (as I do, and as he must needs do, that wisheth well to the present Church and State of England) I should rejoice to see, (in stead of that monstrous head too big for the body, which hath cut itself off, by breaking asunder the fundamental Laws and Liberties of the State, those Ligaments that tie members politic together) I should rejoice (I say) to see some prevention invented against Change and disvnion, though with as much caution and limitation, as the Venetians use in the election of their Dukes. And in the mean time, I wish them a safe War under so stayed and advised a Chief, rather than an unsafe peace; which, bringing in corruption, would soon open a door to the Conqueror. For, as the state of things now standeth, behold what profit they make by the wars, which the peace would lose them.  
1. First, it increaseth their Shipping, causing them labour to exceed their Adversary by Sea, as fare as He exceedeth them by Land: Which truly, I think, they have accomplished, so that whilst he assaults them at home, he finds them threatening worse wars to him in both the Indies, and blocking up every Haven of His with their Men of war. And this odds they have of him in these wars, that (besides their self-sufficiency, and the privy contribution and aid of their friends and confederates, which tremble under the formidable growth of the Spanish Greatness, and seek to hinder it this way) if His Indies furnish him with means to assault, the same Indies furnish them with means to defend: and I doubt not, but in time the war that now infesteth all Europe, will be remooved farther off into Asia, Africa, or America: and that He, who now is the common assailant, will be driven in all those parts of the world to be the Defendant, and to write Ne plus ultra in Christendom.  
As for the multitude of their Ships it is such, that whilst I consider it, me thinks it probable, that as many of them inhabit the Sea, as the Land. Of this I am assured, that diverse families have no houses but their Ships and Boats, in which they were borne, brought up, and do live after a commodious and cleanly manner: And as they were borne, so intent to dye freemen; insomuch, as if Spain should justle them out of the Land, they are resolved to people the Sea, and rather commit themselves, with Noah, to the mercy of the waves, under God's protection, then be subjected to men, whom they have found less merciful in their powers, and more boundless and vast in their desires, than the Ocean.  
And yet this diligence of theirs, in winning much Land from the Seas usurpation; and this providence of theirs, in making shift to live with their Families at Sea in Ships and Boats, and Samoreuses, when their Goshen will not afford that numerous people houseroom: and that generosity and nobility of their natures, in struggling for their ancient and native freedom, against so potent an Adversary, (a virtue that hath been hereditary, and long since observed by Tacitus in these warlike Batavians) are now all turned to vices by Envy; 
Tacit. Annal. lib. 2. cap. 10.  who can see nothing good in this people, nor any thing evil in their Adversaries. It is more just for Spain to supplant them, then for them to supplant fishes; and that which doth commend them, that they can live any where, must so disgrace them, as they may be thought unworthy to live any where. But let Envy still rail freely, whilst these enjoy their freedom; and may they still want domestic necessaries, whilst this want necessitates their diligence, and occasioneth the increase of their strength by Sea.  
As their shipping, so their Excise pays a great part of the war, and returns that money which they disburse to the soldier home again. As we see the Sun exhales vapours from the Sea; these, botteled up in clouds, fall down in showers, and refresh the earth, and so by rivers and drains, as by veins, pass into the sea again, from whence they arose.  
And this is to be seen, especially in the Excise of Wine and Beer where every Heretic and Schismatic, that love's his liquor though he hates the State; and every drunkard and debauched person, who being first a slave to sottishness, cares not to whom else he becomes a slave, are made by this secret and insensible means to contribute towards the wars; yea and the careless and improvident soldier, who spends his entertainment idly, and selleth (as it were) his blood for drink, and his flesh for bread, is, as if he were a voluntary, and served at his own charge: for every payday, he pays back his means to the Sutler, and he to the common purse.  
Now as they pay Excise generally upon all Beer, so especially a great Excise upon foreign Wine and Beer. 1. First because, though they cannot altogether keep it out, for that it should hinder their trading, yet that this may be a means to restrain and limit the excess thereof, being but for matter of pleasure, not necessity.  
2. Secondly, by this means their own Beer and Barley is vented at good rates, which if ours were generally and freely admitted, would scarce be vendible; and so men are excited and encouraged to sow, malt, brew, and to seek to supply the Commonwealth within itself, without borrowing abroad.  
And whilst I consider this, I can but sometime wonder (perhaps in my ignorance) at our restraints about the out-lading of Corn and Beer, even when there is no dear●h but plenty, if men were forced to bring out their store. Assuredly if in the time of scarcity, when God seems to call us to fasting and humiliation, (as at this present) fasting were enjoined and strictly observed, and the Alehouses daily and duly visited for avoiding of idleness, drunkenness and excessive riot, there needed no other provision against famine. But this is the plague, these Statutes being penal are begged aforehand, or left to the pursuit of beggars and base Promoters, who compound the forfeiture and cousin the Law; or committed to the oversight of such as are Engrossers themselves, who desire to have all things dear, that they may vent their own commodities at the best rate, and so grow rich, though the Commonwealth wax poor.  
3. Thirdly from this Excise of foreign Beer and other commodities the State makes more gain towards the maintenance of the wars and other public works, than all the rest that deal in them. For in Beer especially they double the price, and have clearly as much for the Excise as the Merchant paid to the Brewer. Now in this they do the parts of provident fathers, who seeing their prodigal children waste their portions, they underhand lend money, which their children know not of, and so preserve their Lands from sale, and their pawns from forfeiture, returning them again when the have more wit to keep them and use them.  
And in my conceit this were a good Toil to take out frugal Foxes, and a sure trap for our negligent drunkards and prodigal heirs; who being only niggardly in public works where they should freely give, will grudge to disburse six pence towards the maintenance of the Minister, and relief of the poor, or twelve pence towards a Subsidy for defence of the State, or for the Kings and kingdom's honour, when they will at that very time, willingly spend ten times so much in riot and excess, never feeling or complaining of the matter, though they continued this course every day, and cannot by persuasions of reason, or the force and authority of the laws of God or man, be diverted and drawn from it: such a baseness there is in man, such a dull and beastly sottishness in nature, to contrary Religion and reason, especially being seconded in any evil by company, and confirmed therein by custom, past reclaiming.  
Now if the united Provinces had peace with Spain, as other Countries have, or were in subjection to Spain, as not only the Spaniards, but some of their own infected members, and some others perhaps of Ours, inconsiderately (as I suppose) seem to desire: then neither should they be secure of their own lives, estates, and liberties, nor their neighbours safe by them. For assuredly, howsoever men flatter themselves, as the Catholic King would be King of all Catholic subjects, so most of them seem to desire him for their head: But should they be so unhappy as to have their desires, what were they but slaves? since where the Spaniard comes, he sets himself down like an absolute and tyrannical Lord, silencing all Laws but his own, which are as those of the Medes and Persians; yea as those of Draco written in blood. Never did the Lurdanes more Lord it in England, than they where they conquer, or be let in upon any terms: tell me Naples, Milan, Antwerp, if this be not true. And though Religion be made the stalking-horse to infatuate and bewitch the minds of men, and make them betray themselves and their Countries to slavery; yet the Lark being dared, and the Woodcock in the Net, that mask is cast away, and there is as much trust to their promises, as to the Moors their Kinsmen and late Countrymen. So that because of this fear, as long as the contrariety of Religion lasteth, the innocent party cannot be safe without armour, nor secure then. Show me in any part of Christendom, where any person professing the reformed Religion hath been spared, were he friend, neighbour, or kinsman, if That side had strength enough to reach his throat: and notwithstanding our advantages let slip in mercy, and none of them pursued bloodily, how have they in all places, by all means waded in blood up to the chin, for the accomplishment of their designs? And this will continue as long as Antichrist reigns; for the Wolf is bloody, and the Lamb simple; his Fleece warm, and his Blood and Flesh sweet. But if the peaceable Gospel had free passage and free operation, than indeed there were not only hope, but security, that we should live in peace one by another, and that the strength and riches of one King, should not be terrible to another; whilst God would teach every one to be contented with their own, to attend with conscience the charge they have in hand, the peaceable government of the States committed to them, and as brothers to join their powers against the common enemy of the Christian Religion; not so much seeking his subversion as conversion; nor ambitiously thirsting after the enlargement of their own Kingdoms, as piously desiring the enlargement of Christ's Kingdom. For as a covetous rich man, if he seriously thought to what end his goods were given him, and what a strict account he must make for them, would not so greedily hunt after his own hurt and others loss: so assuredly, if ambitious Princes did well consider their charge, and conscionably study upon the works and duties of their Callings, (knowing, that as the people are given to be their servants, so they interchangeably are given to serve the people, 
Antigonus Rex Maced. dixit, Regnum esse splendidam servitutem.  that all may serve God) they would not with so much hate and hazard of God and man, of soul and body, of their Kingdoms here on earth, and the Kingdom of heaven, expose their subjects life's to certain ruin, for the accomplishment of their inordinate and importunate desires (especially Christian against Christian, brother against broths) neither would they usurp such a tyrannical and heathenish authority over their flocks, as with the Great Turk to make their own wills, limits, and laws to the wills of all other men; Hoc est deglubere pecus, & non tondere. But as the Pope, that spiritual Tyrant, that Antichrist, hath gotten Church-Courtiers to uphold his regalty, with impudent foreheads and artificial falsehoods; so, these have gotten Court Clergymen to become their Champions; who, being full of wind themselves, have blown these bladders with flattery and forgery, even to forget their own vanity, to which they are subject, and to which they shallbe subjected in the end: whilst they imagine all other men to be made for their pleasures; and their wills to be a more just law to their subjects then God's Law is or can be to them. Well might they be admonished by our Sovereign, who is able to be Tutor to them all, more dear to prize the lives of their subjects, and not to seek quarrels to enlarge their Dominions, and to embroil all Christendom, that they might fish for advantages, but rather to oversee all injuries, 
2. Sam. 10.  but such as would startle David himself, knowing well, though wars be begun for the pleasure of Princes, the subjects blood must determine the controversy, and be poured out, as a sacrifice to appease the Furies.  
To return to my purpose; If the united Provinces had peace with Spain, than they must trade, as others do, at the appointment of Spain; who having once the East and West Indies in possession, would force all Europe to be their Retailers, and that upon most servile and unequal conditions. and so to take all commodities of them at the second hand, and to vent them for their profit only. Whereby, having before the Indies, those fountains of gold and silver in their power, they would also this way engross all the wealth of Christendom into their coffers, and thereby enable and arm themselves to accomplish that universal Dominion they aim at. For what should let them, whilst they had the sinews of war at command, and felt themselves strong enough to rush into the battle when they pleased, and so to surprise others unprovided and unawares? whereas now the united Provinces meet with much of their Merchandise at an indifferent rate, and sometime exchange Lead and Iron for Gold; not admitting them to be Masters of the whole world by the Pope's Donation, having as good a title as they had, whilst they have a sword and power to make good their title, as they did and do. Why should it be justice in them to take from the Indies and enthral them in servitude, and injustice in others, to take again from them, and to redeem their own liberties? Especially when all the gold they fetch from India, is but to make chains and fetters to captivated Christendom, and all free Nations? Let others look on and be laughed at, whilst these share the world; or stand by and give aim, whilst these win the prize; or help to hold up others, till their own time comes for correction; the united Provinces will not lose their parts neither in the old nor new world: for which (besides their own gain and glory) all Christendom is beholden to them, whilst both they oppose this Monarch, and hinder his monstrous and prodigious growth in the Indies, and also restrain him from overflowing all Europe with an universal Deluge, as otherwise he would do.  
Again, if the United Provinces were all one with Spain, or vassals to it, than were their conjunction much more terrible: for having before the greatest Land force of any Potentate in Christendom, if to this there were added their strength at sea, wherein they exceed all Christian States but our own, who then could withstand him? for, if he frighted us, even at Sea, in 88 when we had these to help us, to guard our Coasts, and to keep back, and divert the Prince of Parma from his intended attempts, what then would he do having these to help him, and when he should find not only the havens of Dunkirk, Newport, Ostend, Sluice, but all the Coasts of Zeeland and Holland, as so many mouths, open to assault and devour us at an instant; and oportune to land fresh forces and supplies of all kinds at pleasure? This truth Escovedo, Secretary to D. john of Austria, saw long since, and at this day the Spaniard sees it too well; and therefore labours more for these Countries then for the Indies; nay, he wasteth and employs willingly all his Indian treasure about the fetching in of these; because he sees it to be more for his profit, at least more conducing to the direct end of his aims, to have these then those. For doubtless, if he were once absolute Master of this wise and diligent people, he would soon be Master of all Europe beside. Since, besides the conveniency of Situtation, their industry is able to effect any difficult work, which others think invincible: so that we see them powerful and prosperous even in all actions they undertake by Sea or Land; and that they carry any enterprise through, though it be against Himself, the most powerful and politic Enemy in Christendom. Most powerful I call him in regard of his Indieses; most politic, in regard of his jesuites; and an Enemy I call and count him in regard of Religion; we being for Christ, and he for Antichrist.  
Thus had he these Countries joined to those He possesseth together with those that are Clients, subjects, or vassals to the House of Austria, Germany were wholly possessed, open roads by Sea and Land made to the conquest of Denmark and Sweden; France were besieged and girt about, England either subjected or blocked up, and shut out of the world, and all Christendom in danger of a violent and sudden surprise by Sea and Land. It concerns all these therefore to look about them, especially the petty Princes of Germany, except they intent to hold their Crowns at the courtesy of Spain, and become fellow vassals with the rest of Europe, to the Catholic Sea and Sceptre at once, as they have dishonourably suffered their neighbours to be by dis-union. Whereas the united Provinces, 
Concordiâ res parvae crescunt.  making good their words with actions answerable, keep their own, and get ground of the Spaniard, even where he assaults, and do honourably extend their help to other Princes, even when the war knocks at their own doors for entrance, and when all corners of the Land may hear the roaring of the enemy's Cannon, with contempt. So that all Europe beside is the more secure by reason these States and their Countries are embroiled, and they again enrich themselves by that which impoverish the English and all other Nations, (for which partly they may thank the wars) I mean by the East- Indian Voyages, wherein they have these advantages, which (I suppose) others want.  
1. First, they go with less charge than others both for men and victuals. Their ships requiring fewer persons to man them, and their men less victual and courser to keep them, than ours. Besides, many of them are ventures, and so sharers in the gain: And therefore willbe content to live with little, to endure all difficulties, to work out all hazards with patience, and be good husbands for the general, whilst they know the profit redounds to their particulars.  
2. Secondly, they carry out no coin from their own State, but what they bring in of others; their own being kept base (perhaps for these purposes) so that they furnish themselves elsewhere, and weaken not the wealth and common stock which is currant in the State.  
3. Thirdly they vent the commodities which they bring from thence, for the most part in other places, and return either money, or other more necessary supplies, in stead of the less necessary, which they carry out.  
4. Fourthly, they make (as I have before noted) an easy exchange, not trading upon so strict conditions as we do, but as freely as the Spaniard doth with them and others; and so oftentimes meet their commodities half way, and barter powder and shot, for Pepper, Cloves, and other spices.  
5. Fiftly, They have a large territory and ample command in the East- Indieses, from whence they have expelled the Spaniard and Portugal by force, and so have fare better opportunity & conveniency to trade there, than any other Nation whatsoever; nay, they are able to lad themselves from their own Lands. Yea, it is incredible what strength they have in those parts both of men, Forts, and Confederates; and what a circuit of ground they command, whereupon those rich commodities are growing: All which they have won with their industry, wisdom, and valour, from this Enemy of theirs, having cracked his credit there amongst the Infidels, as they hope to do here also amongst true believers. Neither hath He hope either there or here, ever to recover what He hath lost both in reputation and Rent, except He can work a division amongst themselves, or at least betwixt them and us: which therefore to effect, He turns every stone, and tries all conclusions Policy can invent. But I trust, even Those of theirs that are most interested in the quarrels of the Church at home, and those of ours who are most interested in the Eastern quarrels, see the issue of these differences too well, to give scope to their affections so fare, as thereby to be made instruments to repossess the Spaniard either here or there in the ground he hath lost. Since what they at home help to give the Spaniard, they take from their own Liberty, and what we take, or help to take from the Hollander to give to that State, is to take from ourselves, to give to our enemies, whilst we weaken our best friends, and make the general enemy of Christendom strong, for our own certain ruin amongst others.  
As for the terrible growth of the Hollander, which some seem to startle at, it cannot fright us; since their principal strength is at sea, and so obnoxious to many unavoidable dangers in their trade, except they hold good correspondency with us. For our very Coast will be ever able to command them, and hold them in awe, and they must resolve either in storms to ride out all hazards, & fight against wind, tide, rocks, sands, and all other casualties, or to submit themselves to the mercy of our harbours. And in calms or fair weather they must pass every flie-bore, at least every Fleet they send out and receive home, with a guard sufficient to keep us under hatches; otherwise we shall be sure to gain more by their voyages, than they themselves that are the ventures. Now how impossible it is for that State ●o prevent these disasters of theirs, and advantages of ours, is apparent to any man that observeth the situation of their Coast and ours.  
Thus therefore whether they trade as Merchants or men of war, and whether they labour to increase their Estate at home or abroad, or to hold their own already acquired, our friendship is so absolutely necessary, as they can do nothing without it, nor stir out without leave. So that God hath bound us together by an undissolveable band of necessity; and it were well therefore that our hearts aswell as our Lands, and our trades in all other places, aswell as at home, were so united. Now if I may have licence after so many judicious persons that have handled our trade in the East- Indies to and fro, and grounded their reasons upon experience, to cast in my conjectures, I would say, the cause we thrive not in that voyage, is:  
1. First, because of our great charge; for our ships require more Mariners than theirs, and the most that go have small or no ventures, Great men being all the sharers: and those that go merely as servants, besides that they are not so careful of the main adventure as they should be, and would if they were owners, willbe well paid and full fed notwithstanding howsoever the Voyage falls out.  
2. Secondly, our ships carry out much silver, some by permission, more by stealth; and this is sure, nothing weakens a State so much as transportation of coin. Let other things be transporred out of the Land, or be dear or cheap within the Land, all is one; this or that man may be the richer or poorer, the State is the same still. But where money is exhausted, and the return doth not countervail the out-going, there the State decays by degrees. As for example, if our Cloth, Corn, Beer, Saffron, Tin, Hides, and the like, will pay for our Silks, Wine, Spice, Tobacco, etc. we may still live, though we live poorly (as luxurious bodies, who have good stomaches to supply and renew their decayed strength and wearied spirits) but if we waste more one way, than the other will countervail, whilst we have no other come in of Bullion from the Indies, as Spain hath and we wont to have, our Kingdom must needs decay and fall into poverty, wanting money, which is properly the wealth and strength of a State: Even as we see natural bodies, when they are libidinous, fall into consumptions, because their expenses exceed their revenues and come in.  
3. Thirdly, we may observe our waste, and so our weakness in this kind, when we spend in England more wine, velvets, Silks, gold and silver, in Laces, Embroidery, Guilding; more Sugar, Tobacco, Drugs and Spices, than they do perhaps, in the places from whence we fetch them, and where Nature hath made some of them necessary nourishments: so that our own ships are not sufficient to furnish us, but others also vent much of these their vanities upon our Coast. Thus perhaps this or that man may be the richer by this Trade, but I cannot conceive how the public purse is filled with Bullion, or the Commonwealth advanced, but rather much impoverished, and miserably weakened by it. As for such as say, The King's Custom is the greater, and shipping increased by it, I can conceive no probability in either, but conjecture, that stock which is there wasted, and worn out with use, would in both these respects, be more beneficial, were it any otherwhere, or any otherwise employed.  
4. Fourthly, we are tied to such hard conditions, as must needs be a venture indeed, if we profit by the Voyage: For if we be strong, we must not touch, without Spain seals the Warrant; and if we be weak, we become a prey to them, or any other more potent. Thus we are sent out as sheep among Wolves, and like Doves among Kites; and if we stir any of these contrary to express order, that justice, which would moderate all commerce amongst Christians, in an even and equal Balance, makes a precedent of his own, and mues us up at our return.  
5. Fiftly and lastly, we have no Land, or a very little in those Parts, and so not the like means from our own annual crops to lad our own ships, or the like liberty and opportunity to furnish ourselves by trading with those several Nations, as they have.  
But now if it were possible to unite our Trades there, and to bring both Nations into one Corporation, it would be a means to strengthen and assure both parts here and there, and to enrich both parts without fear of any third, or falling out amongst ourselves.  
For I verily believe, that that disgust betwixt the two Nations in the East- Indieses, was not sent thither without a Romish practice: nor can I believe, that those many delays and dallyings since used in the composition of those grievances, and in not satisfying His Majesty's just demands, proceeded altogether from free and loyal thoughts to their own State, but had the corrupt mixture of Spanish Lees in the bottom. Which may teach us to be more charitable, then to censure the whole Nation for the practice of some few: since we may consider, this State is compounded of members diversely affected; and that the good and honest people do suffer in our sufferings, whilst they see the others offer us injury, upon purpose to make us break off, for the benefit of their Grand Signior.  
Thus we have seen a glimpse of that profit, which the united Provinces make of their Land-enemy: their other Enemy is the Water both salt and fresh; of this likewise they make a profitable friend, as I will labour briefly to manifest.  
The Sea lies continually raging upon their Coasts in such a manner, as if it would hourly eat them up, and swallow all at a mouthful. It overlookes them, and they seem to lie under it: yet they keep out this strong enemy at the arms end by art and industry, having nothing but rampiers and fortifications of Sand to oppose it. To make these strong therefore, and to unite them that they may not be blown away with the violence of every stormy wind, it is incredible what pains they take, setting a kind of long grass upon the same barren Sands, as curiously and carefully, as we set flowers and herbs in our gardens: which grass once getting root, binds the earth together, that the wind cannot readily come to blow it away, and teacheth them by the like combination to turn their weakness into the like strength. Now this were nothing, if they had but a little bank to keep, but considering what a large Coast they are to guard and make good in this manner, (wanting our natural walls of rock) it is a miracle that they should have so much courage as to undertake it, and so much constancy as to pursue it, and so much cunning as to effect it. I make no question if some Nations, who bear their heads aloft, had the like work in hand, they would either never attempt it, or faint and give over in the midst; & rather with the Heluetians, 
Caes. Com.  seek new Countries to inhabit, then be at such a continual cost and care to defend their own against two such enemies at once: when these notwithstanding, do not only keep their ground, but as they have dealt with Spain for his intrusion upon their ancient Liberties, Rights, and Privileges, so here they have won upon the Ocean, and recovered a great part from the Seas usurpation; part whereof, having neither sand not other soil to help them, they defend with stupendious heaps of stone, which, with incredible cost, they fetch from their neighbour Princes, even in places fare remote, for money; and with a continual supply of these from time to time, keep out the entrance of so furious an adversary. The assault and battery which the Sea makes in this one place that I have seen, is about an English mile long or more, which they defend and maintain with huge piles of timber (brought likewise from foreign parts) inter-lined with those heaps of stone forementioned about the breadth of two or three acres all that way: otherwise the Sea would break in over all, and soon determine the controversy betwixt them and Spain, taking possession of all from both of them by force.  
Thus we see how this people maintain their own, both against the King of Spain and the Ocean, by helps which they fetch from foreign Nations; whilst both their soldiers, wherewith they oppose the Spaniard, are principally strangers, and the very walls and banks, whereby they hold out the Sea are likewise foreign, and far-fetched. And this is none of the least part of the Pismires wisdom and diligence: to which Solomon sends us for imitation, whilst he saith, Go to the Pismire, O Sluggard, Consider her ways, and be wise.  
Now as they have this open and able enemy, the Ocean, besieging them almost about, & assaulting them without continually; so have they within the factious fresh-waters, that will keep within no banks (like schismatics, without the salt of sobriety and discretion) overflowing them at certain seasons. Insomuch as their soil seems a sponge in Summer, and a standing Meare in Winter; for then, almost, all the face of the Continent is under water. But see what profit they make of this Adversary, whilst cutting large passages from place to place with incredible cost, these water's work for them continually as faithful servants, conveying their carriages by this means, to and fro, in a cheap, easy, and safe manner. And such use doubtless do they make of the several sects and Religions, by necessity tolerated amongst them, to help to carry the general charge and burden of the Commonwealth, with the greater ease and assurance.  
Nay not only the water, but the wind also is their journeyman, and labours continually for them by Mils and other Engines; some pumping and forcing the waters out of their surrounded pastures; some pressing oils, others beating flax, hemp, copper; some grinding corn, others spice; some making paper, others sawing timber; and briefly, neither man, woman, or child, neither sea nor land, neither water nor wind suffered to be idle, but wheresoever it blows, it blows good to some of them. And it is remarkable & wonderful, that though there be many of these Mills in every town, yet none of them lacke work, but have as much to do as they can turn their hands to attend. But whilst we consider the harmony of the whole, together with the necessary dependency of one part with and upon another, we readily see, that these Mills help to employ their ships, and their ships them interchangeably; So that whereas one saith wittily but not well, How all the elements conspire there together to be naught, to show their dislike of the naughty people, I may truly say, All the naughty Elements are forced there to do good, to show the virtue and diligence of the good people, who conspire together in honest labour and artificial industry. And this is one of the causes they can do things they undertake, at cheaper rates than many with us, because they make the artificial Engine to work for them, which with the easy attendance of one or two dispatcheth the business, perhaps, of twenty. Thus as Sertorius taught his weak soldier to pull off the horse tail, hair after hair, which a stronger could not move together all at once, so these make their strong wits supply the defect of weak hands, and with the help of Pallas or Mercury, effect that which Briareus would wonder at. By this means an infinite number of people are employed in Ships, Samoreuses, Hoys, Skutes, and Botes, to carry and recarry commodities, to fish, fowl, and trade from town to town. So that, though it be hard (as I have said) to determine whether the Land or Sea be most inhabited by this Nation; yet it is very probable, and I verily believe, that if their Land feeds one, and inricheth one, the water feeds two, and inricheth ten for that one. And so excellently have they contrived these channels, as they serve not only for necessary drains to their grounds, and for highways in transporting their goods commodiously from place to place, but for ornaments also to beautify aswell as enrich their Towns, where the Ships and Botes pass up and down through their streets, and load and vnloade, take in, and deliver wares at their doors; the rivers being walled on both sides with fair houses, and the banks set orderly and pleasantly with trees in most places as you pass the common streets of greatest dealing and stirring.  
Thus trade they within land amongst themselves, to the exceeding pleasure and profit of all, and abroad at Sea by the East and West Indian Voyages, by their fishings for Whale, Cod, Sturgeon, Herring, and the like, they employ a world of Ships and men, and by this means are not only able to maintain the wars, but to help their neighbours also with Men and money: and notwithstanding all this, to build and plant with such cost and curiosity, as if they meant not to lose the possession, or did it for the use of other men, especially their good friends the Spaniards. Nay rather they seem to build thus richly and gorgeously upon purpose, as if they intended by that means to entice the covetous and ambitious Spaniards to assault them; and yet withal to assure the Assailants of their resolution, to stand out to the last man; and that they take not such pains for the pleasure of any other, but themselves and their own children, especially not for their Enemies, whom they rather contemn then fear, as these evidences manifest.  
Now as we pass along, it will not be amiss to speak a word of their buildings, which are fair, large, uniform, all of brick, edged with marble or freestone. No cost is spared either to adorn them without or within, or to adapt them to the owner's use. Many of their houses are paved with black and white Marble, and curiously fronted and inlaid with divers rich pieces. Yea the paving of their streets is such, being much of it brick laid edge-wise, as doth witness the general willingness of their hearts to advance any public work either for necessary use or ornament: wherein they are a people beyond comparison forward and liberal, so that all common works of whatsoever kind, are with great zeal and diligence performed on all hands, and that they may be well and substantially effected and maintained, no cost is thought too much at any hand.  
I tell not any of these nigh and notable things, as wonders fare off, but to make this wonder the more notable, that being so near and so well known by many, they are followed by so few, nay scarce imitated by any.  
Their planting is likewise remarkable, where not only the several Cities and towns have large, fair, and pleasant walks, set with trees after an exact, artificial, and beautiful manner, and so kept and preserved with great care and cost (as the private Gardens of great Persons with us, or as morefield's of late, in imitation of these) but also the very hedge rows are so fenced, and orderly disposed, and the highways so planted, as a man would think he still traveled through private walks, not public roads, and thorowfares.  
One reason of this may be, because through all these Countries there are either none or very few Commons. Those that are, being very small, are thus employed for matter of ornament, where the common person is not suffered (as with us) to spoil all at his pleasure, to cut down what his predecessors planted; but all is preserved by general consent. Which I know not whether to attribute to the good disposition of the people, and their care of posterity, or to the wisdom and diligence of the Magistrates, executing good Laws strictly and impartially which tend and respect public utility; or to the people and Magistrates jointly concurring and consenting in one for the common good.  
And that I have some reason for this doubt, consider that with us there is more good ground wasted (to pass by Forests, Chases and Parks, matters of mere pleasure, or more pleasure than profit,) and not to mention Commons which lie dry Winter and Summer) in fens and surrounded grounds, then is contained in all the Lowe-Countries; in all the Low-Countries, I say, where means for the maintenance of all these wars, and works, and buildings, and wonders before mentioned, and after to be mentioned is found out. And these fens or Commons of ours (whatsoever other show they make to the ignorant and unexperienced at first sight) serve for nothing but to breed idle persons, vagabonds, thiefs, and beggars: For either, being such, they resort to those places as to their harboroughs and coverts, or coming thither able and honest men, are soon made such: First, by the charge of the poor, which they find there, to whom they are forced to contribute by the Law. Secondly, by the wasted soil, promising fairly in the Spring, but deceiving their expectation in Winter, the time of most need. Thirdly, by the conversation of their neighbours, corrupting one the other by idle example. Fourthly, by the opportunity of places out of the way, and so out of the eye of the Law and Magistrate, and giving shelter to all disorders. So that in England generally, where you find the largest Commons, there you may find these miserable enormities. Neither will the people learn better either by reason or experience, so hath superstition wedded them to the errors of their Ancestors in every respect.  
But in these Countries either through the lack of Commons, the diligence of the Magistrate, or the good disposition of the people, it is fare otherwise, where there are none or very few beggars, except near the Court, and those mostly of other Nations. For indeed every man works, and depends upon himself (with God's blessing) for his sustenance; thinking it a shame, that two hands should not feed one mouth, and cloth one back: None but the aged or impotent with them will ask any thing, and they very seldom; and that rather by presenting themselves as objects of compassion to the passenger, then by verbal solicitation. And this is so well known, as families falling into decay, have died through penury, rather than they would make others acquainted with their wants. Which obstinacy or pride of theirs I praise not, but set the same down only to show the generosity and freedom of their natures which abhors dependency. To prevent this inconvenience, the charitable State is forced, where the like suspicion is had of want, to search the houses of such, and to contribute towards their necessities, by a kind of silent and close compulsion. Yea there is often found, that diverse of these have been relieved by money cast into their houses, and that in large sums by liberal hands, whilst the persons have kept themselves secret, as doubting the rejection or return at least of their free benevolences, if the receivers had known where to make restitution.  
And now indeed I must confess, though their charities be not so full of ostentation, nor spent in that sort, that we (by the example of our forefathers) bestow ours; that is, at the door, (which course I condemn not, but wish continued, in regard of the aged and impotent persons, and in regard of the covetous, who take an easy excuse to be uncharitable, and will neither give privately nor publicly; and in regard of the vainglorious, 
Tit. 3.14.  who will give there publicly or no where) yet it is more properly, and I think, more profitably bestowed by them then by us. For with us (as good Customs may be corrupted) this Doore-dole (as I may call it) rather makes rogues and vagabonds, then relieves aged and impotent persons. So that, as the Abbeys, and other like houses, having in their hands the livings of many poor people, (whose superstitious forefathers gave so much to the Church, as they left nothing for their children) might well relieve at their doors such, as under the colour of devotion and long prayers, 
Luc. 20.47  they had before robbed and disinherited: so doubtless many with us, having before fed themselves full with the sweat of other men's brows, even to gluttony, drunkenness, and surfeiting, may relieve with their scraps, crumbs, bones, and broken beer, the necessities of such, as they, or their predecessors, have before undone and made beggars, either by some hard Farm, or by usury, or some crafty bargain, or by suits and molestations, or some other the like cruel exaction. But these on the other side give little at the door (except to the impotent, or to children) but their charities are more properly and profitably placed, uz.  
1. First, in putting out poor children apprentices, which have their trades taught them freely, and their meat and drink they duly receive at the houses of the better sort from day to day by turns, during their apprenticeships: Where notwithstanding they are not suffered to hang idly from their work, and to loiter away the time, but fed, dispatched, and sent away presently. The like to this, or rather better, was that act for binding out apprentices with us even to husbandmen in the Country, which was hotly pursued while by some good Patriots with happy success; but this soon met discouragements, as many other good things do, which are executed with more heat than constancy.  
2. Secondly, their charities are seen in their Almshouses for the aged people of both sexes, severally by themselves; whose Rooms are kept, and they tended, both in a necessary and neat manner; insomuch, as a man coming into one of those houses (as every town hath one of them at the least, very large and fair, with gardens and all other necessaries for the delight and recreation of weary age) he would judge them to be built only for show and bravery: Yea, every several chamber or Cell is so adorned and furnished, as it would not only content the dweller, but delight the beholder also: And a stranger would rather judge them the habitations of rich Merchants, then of poor decrepide and decayed persons.  
I know no Nation exceeds us in these kinds of works, especially since the Reformation of Religion, and that the Gospel came to be freely preached amongst us, so that (to the honour of God and His cause be it spoken) our thankfulness hath been more fruitful, than our Adversaries merit: but these of ours are the charitable actions of particular persons, so that one place hath (perhaps) superfluity of provision, having many Almshouses, and another lacks necessary supplies, having none: whereas in the united Provinces these houses are maintained at the public charge of the State or the Cities; and so every place is alike sufficiently provided for according to an even and equal proportion.  
3. Thirdly, their Wase-houses for poor Orphans are ordinary in every Town, where great numbers of children of both Sexes, are educated, (as in Christs-church Hospital in London) and some of them taught Trades, others trained up in Learning, and every one employed according as they are inclined and found capable; and then sent out to serve in the Church or Commonwealth, when they are fitted for that purpose.  
The women have choice to go or stay at pleasure: but if they marry, then are they dismissed from thence, yet not empty handed, but so provided as may serve to set up young beginners, lest they should seem only to marry, as with us they use to do too often, to fill the Commonwealth with idle beggars.  
4. Fourthly, their Guest-houses for the sick are general in all places, and well provided of all necessaries as the other beforementioned. There the sick find clean linen, good beds and fires, attendance, meat, drink, Physic, Chirurgery, and whatsoever may help toward his recovery at the common charge of the State. So that be he a native or a stranger, an inhabitant or hired soldier, or any other person, if he be poor and sick, he is admitted and provided for, till God dispose of him, either to health or death. Insomuch as we shall not see in an Age, a poor man or a child lie sick groaning in the streets, nor a distressed woman there travelling in childbed, in the eye of merciless passengers; as it falls out too often with us, more I must confess, out of foolish pity, for lack of executing good Laws for their timely employment, and for prevention of idleness, then for lack of charitable hearts to relieve their necessities once decayed.  
5. Fiftly, their Bedlams and Dul-houses for distracted people, and their Houses of correction or Tucht-houses, for idle people that will follow no certain nor settled course of life, nor betake themselves to any vocation, are as ordinary and general in every place as any of the rest aforementioned: and all means used to reclaim the first to their wits, the other to their honesties. Neither are any of these houses left to the corrupt and covetous abuse of any one man, but their Rents, disbursements, usages, and orders, are duly and often visited and examined by the Magistrates & Preachers, and an open ear afforded to all complaints, with a speedy reformation of all injuries and abuses enjoined.  
6. Sixtly, their Lumbards' or Loane-houses, are principally for the benefit of the poor, where Brokers are not suffered to take fifty, or one hundred in the hundred, and ratably in less sums even to six pence, to the grinding of the faces of poor men, the discouragement of labourers, the maintenance, enticement, nay, enforcement and provocation of thievery; but the poor may upon pawns supply his own necessity at easy rates of five or six pounds in the hundred, and have reasonable time of redemption allowed.  
Thus first they wisely provide to keep men from want, by employment, and then provide to supply their wants, if age, sickness, infirmity, or casualty cast them into poverty, by unavoidable necessity.  
And all these with many other charges domestic and foreign, may the more easily be sustained, whilst the people are naturally or customarily frugal, and bound to be so, if not by Laws, (as we are to no purpose) yet at least by the example of their Predecessors dead▪ and Superiors living, as I would to God we were. This frugality of theirs appears in three respects; in their feeding, and clothing, and calling: or in their diet, apparel, and titles.  
1, First, their diet is but homely, every day is not a feasting day, but they know God made a Sea aswell as a Land, and appointed there should be Fasts aswell as Feasts. Yea, their whole life seems nothing but a fast from superfluity, if we compare it with our own, except their excess in drink, which is the only stain of their Nation: Neither is this so much as Rumour makes it seem; for even in this vice I fear we exceed them; at least I am sure, if they spend more time in drinking then we do, we spend more drink than they use to do in the like time.  
As for their feasts, if any excess be among them, it is there to be found, and that rather in their long sit, then costly surfers: for these their meetings seem merely to be love-feastes, and to be made more for society and neighbourhood, then for the delicacy of the Cates▪ which are neither various nor chargeable. They travel not over Sea and Land for dainties, neither need they travel fare for Cooks; their own serve their turn, and fit their stomaches and Palates better, then either the luxurious Italian, or riotous French. Salt is their principal spice, and they travel to the Indies rather for us then for themselves: since if they spend one pound of those Drugs, we, for that one, (I believe) spend one hundred. And the same may be said of Sugar and other compositions for sauces, which they bring to us, as to Gluttons, whilst, like sober and temperate persons, they abstain themselves from the excessive use of those unwholesome provocations.  
2. Secondly, as their diet is moderate, where all excess and waste is avoided, so are they modest in their apparel, showing themselves constant to their country fashion, and decently clothed every man according to his rank and state. The Laws need not limit them, whilst Reason is their Law; and they are ashamed go to in such apparel, as we shame to be without. I mean, as with us the only glory is to be gay, and the greatest shame to be under-clad or even-clad to our Callings: so with them the greatest shame is to be gaudy, and the greatest glory to be decently and modestly attired, equal to their abilities, or rather under then above it: But now the light example of the French, seconded by our more suitable conversation, hath begun to taint them by degrees with every excess, especially in apparel; and if the provident Magistrate look not to it betimes, the unbridled and licentious youth will, in this respect, undo the public, and wove fetters of silk for their own feet, which their plain and wise forefathers (in imitation of the renowned Spartans') broke asunder by industry, and kept broken by frugality and contented rusticity. Assuredly the cucustomary subjection to any of these vices effeminates the heart of man, and prepares a State fit and supple for any other subjection, how base, dejected, or dishonourable soever it be.  
3. Thirdly, as their diets and clothes are mean, so are they generally contented with the estates and titles of their Ancestors, not vainly or ambitiously hunting after the badges of Gentility or Nobility, and undoing themselves to purchase either. For they think it a madness to clip their wings, thereby to imp out their trains, to lessen their means for the increase of their charge, and to sell their Lands to buy titles. Much better is it (say they) to be Earl of Holland in possession, then titular King of jerusalem. And by this contentment they enjoy themselves in a retired privacy, whilst the Commonwealth enjoys them as able to serve her in all respects publicly, as if they had styles answerable to their deservings. By this means also they are not charged with such pomp & furniture either of clothes, stuff, Plate, and attendants, as such a state would require, nor are they forced, for the suckling and satisfying of these Calves, to draw milk from the Commonwealth till blood follow, as they must do, should they heighten their station.  
I dare say, that their moderation in these three respects, is none of the least means that they are so well able to go through with all other difficulties; whereas with us the contrary affection in these particulars, works the contrary effects, being the three principal causes of our general want.  
1. First for diet, it is wonderful, that the Belly and Back of England, like Bel and the Dragon, by Luxury and Pride should devour all God's blessings which both by Sea, and Land itself abundantly brings forth; and which, if men and not beasts had the disposing of it, were able plentifully to help others: when as we, not therewith contented, as if it were some barren part of the world, and not one of the fruitfullest, do call for supplies out of Ireland, and Scotland also, (especially of Beef and Mutton) when no Land in Christendom is better furnished of those solid and substantial provisions than our own. But those brethren of ours both in Ireland and Scotland are content with dried fish, barleybroth, milk, whey, cruds, shamrocks, long-woorts, roots, and the like, whilst they furnish us with their flesh which they find so vendible in our Markets.  
One of the causes of this may be the idle waste of our young store, even then when they are new fall'n from the dam. What droves of Calves, Lambs, Rabbits, and young Fowl, with fish, fruit, and abundance of other viands, are daily devoured in one City of London, before they come to maturity, and that for the satisfaction of every prodigal youth, and luxurious Dame?  
2. Secondly, for apparel, besides that no man's memory can think upon all the our-landish toys, which are hourly brought in, and made necessary to us, by the change of so many new fashions that have floated amongst us in their seasons) the principal clothing used amongst us, is both foreign and beyond the ability of the wearer, if either his estate and calling, or the Laws of the Land were looked upon with respect. But we are more led in these things by the example of our present superiors, than the Laws of our wiser predecessors. It were bravery therefore indeed worthy of a Courtier, knowing others would imitate and follow him in the head of the fashion, to adorn himself with domestic ornaments, banishing those Dorres and Butterflies from his ears and elbows who durst buzz about him contrary persuasions; and whilst he seethe the Italian, French and Spaniard come in silks, to encounter these with scarlet cloth; those English braveries, as our Ancestors had want, and our wiser neigbors use to do. What advantage hath an embroidered coat, of a plain modest habit, in treaty or counsel? Only this, that the more sober person knows there may be a sudden sharpness of wit, or a reserved formality, no solidity, where there is so much vanity. And now, I pray, when Gallants know that this is the general opinion of the world, and their outward habits is one of the principal marks whereby men guess at the inward, what have they gotten by their affected bravery? nay how much rather, if they be wise, have they lost, to buy the opinion of folly at so dear a rate? doubtless, if in these kinds we could be so happily wise, as to moderate ourselves either by Laws or example, we should soon abate much of our neighbour's pride, who for lack of vent for their vanities would be forced to spend them within themselves; and so our broad-cloths would in short time fret out their silks and velvets, and we should learn by the frugal example of the wise Pismire, to make profit of them, as they now make profit of us.  
The like may be said of that ambitious disposition or humour of ours to hunt after titles, as if the Calenture of Spain had infected our more temperate climate, and so intoxicated our judgements, that like persons giddy with high climbing, or high looking, we ha●● forgot our own standing, insomuch as the Yeomandrie aspires to Gentility, the Gentility to Nobility, the Nobility to Principality; Every one with Lucifer saying, 
Esai. 14.14  Ero similis altissimo. And thus confusion mixeth all, and mars all.  
There are Laws to prevent all these disorders, and to keep every man in his rank: But they lie dead, whilst these vices often live in the persons that should execute them. So that the offence is lawful, the law is sinful; vice hath gotten the upperhand of virtue, and the Law now either serves to no end, or only serves to show us our transgressions, and how apt we are to do whatsoever justice prohibits, though therein we contradict both the will of God and the King. Would God that hereafter whosoever durst presume to beg the penalty of a Statute ordained for preventing or removing these and the like common annoyances, thereby to make the Law void for his private benefit, (despensing with a general offence done to the Commonwealth) might be counted a traitor (as truly he is no better) and so punished for his treason, that others might hear, and fear, and do no more so. 
Deu. 17.13.   
I might add fitly in this place the severity of the Magistrates in the united Provinces, in taking all mulcts of this kind where the transgression is common, and employing such forfeitures to the general good of the State, making with the blood of one Scorpion, an Antidote against the poison of others: Likewise I might speak of their Mercy in that which concerns life, insomuch as, though felony be death by their Law, yet few die for the first offence, but have two or three admonitions by whipping, and branding, before they be cut off as dead members. But indeed their general diligence so takes them up, and provides so well for their employment, as there are very few thiefs amongst them, in comparison of other Countries where idleness is more permitted.  
I must likewise tell you, how not only Robbery, but even that close kind of theft, usury, which eats up all trading, and picks the pocket of every profession, is no freedenizen in their Land, but a mere stranger or sojourner, and that a very poor one: And how by this means Land is bought and sold at good rates, and the stock of every man kept stirring in some kind or other; which quickens the Commonwealth, and keeps the back of the Merchant from breaking. And I could wish, by the way, with all my heart, that it were banished England also, or at least muzzled for biting so deep: Or, if neither of these, yet that the bands and assurances might be publicly recorded, and a part of the interest kept back to the use of his Majesty and the Church, towards the redeeming of Impropriations. And great reason for this, since now, offending against God and the King, they pay nothing of their increase to either; but by this means might be restrained, or at least constrained to do his Majesty service, and to recover to the Church their ancient right; which to perform, I doubt not, from the tenths of the use-money in England, a sum sufficient might speedily be raised.  
I might likewise show their equity, not only in deciding controversies, and cutting off delays in Law with expedition, but also in providing for the poor Debtor, who hath not to pay his Creditor. For if it appear, that either fire, sea, suretyship, trust, or some such cross, or (as we say) casualty, hath impoverished him; and that his wants arise not either from prodigality, or sloth, or some personal defect in his Calling, he shallbe enabled and set up again; at least, if he be cast into prison, the merciless man, who with us saith, He will make Dice of his bones, shall be forced to keep him there at his own charge. And so it is, if the suit smell of vexation in the Plaintiff, or if the Defendant ought and be able, but fraudulently denies, or delays to satisfy the Plaintiff, a quick and speedy trial manifesteth the truth, and cuts off those demurs, which with us had want to occasion greater loss of time and money, than the loss of the debt, or thing in question could have been to either party, at first without suit: though now to the honour of the Clergy, Conscience gins to find the right end, to unwind that infinite bottom of controversies, which the confused variety of opinions had made in the determination of Right and Wrong. Yet whether that course of theirs, where the imprisoned lies at the charge of the Actor, would do well or no with us, I doubt; though there, I am assured, it neither makes any man the less wary of his estate, or the less careful to pay his debts; neither is dealing any thing the more dead; every man so honestly and directly aims to do what he is able for the general satisfaction of all; so that few repent of any trust they have afforded others.  
I might here also observe amongst them, 
Come lib. 8. cap. 12.  that which Comines observes of the Venetians, that upon every extraordinary occasion, when they are to consult about any special point of State, or execute any thing consulted of, which concerns the public safety, they begin at God, and appoint certain Bid-dayes, as they call them, or days of Fasting and prayer, to implore the direction and assistance of God in the prospering of their erterprises. 
Com. lib. 8. cap. 12.  And as Comines, upon that occasion, both praiseth the Venetians, and pronounceth them blessed; so doubtless may I say of this people, that they prosper the better in all their undertake and attempts, for this their solemn, devout, and pious proceeding. Whereas we pass by these, and the like passages without observation, and have lost a Prince of excellent hope, and have had the Daughter of our KING, great with child, 
Mat. 24.19 20. 1. Sam. 26.20. Reuel. 12.1 2, 3, 4.6.  and in the depth of Winter, a state and season unfit for flight, and by our Saviour's direction to be prayed against; unmercifully hunted up and down like a Partridge, or like that woman in the Revelation, pursued by the Dragon, from the heaven of a Kingdom and Principality, through the wilderness of many woes and miseries, with infinite other difficulties and barbarous indignities, impossible to be proffered or forced upon Ladies by generous spirits, and impossible to be borne and overcome, but by an invincible spirit: and have seen a Palatinate spoilt, the chief City (a Sanctuary for the persecuted members of Christ; a Seminary of piety heretofore) stormed, taken, possessed, and made a Cage for unclean birds: yea, all the rest blocked up and besieged beyond hope of recovery; The Church also amongst the Grisons, and in France oppressed and persecuted; and yet for all this have not fasted a meal, shed a tear, let fly a public sigh, or general groan, abated any of our pomp or pride, for these afflictions and humiliations? but rather, like corrupted flesh, swelled higher for these strokes; or as senseless limbs, have not felt the cauterizing and cutting off our own members. Nay, 88 and the Powder-plot are forgotten, or we have forgotten to give thanks for those deliverances; or whether we may praise God for them or no, I know not, but I am sure of this, that we do not.  
Perhaps this may be the people's fault, who are so fare from observing extraordinary and religious Fasts, as they will not obey the Magistrate commanding ordinary and civil Fasts for politic respects. Perhaps it may be the Priests, 
joel. 1.14.  who should observe when God calleth us to fasting, and then to admonish the Magistrate, and blow the trumpet to excite the people to mourning.  
Perhaps the fault may be general, Peace and Plenty having rocked us asleep with a continual feast of sixty and four years long, so that now we have forgot to fast, or have bodies unapt for that exercise. But wheresoever the fault is, I wish it were mended.  
I should conclude all with a touch of their Council, and politic Government in point of State, but that the business is too deep and private for my inquisition: Only I observe a general freedom permitted and used, where general actions which concern all, and are maintained by all, are generally debated, argued, sifted and censured by all men without contradiction. And this (I think) to the end either that Rumour having scope enough to play in, may die without an Echo, or that so the best and worst may be seen or heard, and all danger and advantages discovered which are subject to the common eye. But after all this, the resolution and conclusion is silent and sudden, whilst they give all men liberty to inform, they themselves only direct and dispose of the business: for they seek not the satisfaction of their own wills so much, as the general satisfaction of all, where it may be with the good of all. And whilst men do no hurt with their hands, they permit them freely to do all the good they can with their tongues, without fear of punishment. No man doth any thing, which he is ashamed to hear of; or if he doth evil (as all men may err) desireth to hear of it by any means, that so he may the better and sooner know how to amend it. It is the insolent and obstinate which hideth his faults, and stops the mouth of truth by violence; the penitent confesseth his error, because he intends to give satisfaction.  
And now I have shown you but a glimpse or shadow of the true state of those Countries, what need we seek for Plato his community, or Sir Thomas More his Utopia, when the reality of their wishes and best conceptions are brought into action; and the best of what they fancied might be, is here seen truly to be, after a most exact and corrected Copy? And this is enough to make all wisemen well affectioned toward the people, which I wish with all my heart, that so our association might be firm, our imitation safe. What shall we need to travel to such places for fashions, as afford nothing but what wise men and good men shun? Let us rather flock thither where all things abound, which wisemen and good men seek: Fidelity in bargains and contracts, wisdom in counsel, strength in war, brotherly love and assurance, modesty and frugality▪ and that I may say all in a word, Piety, and Religion.  
For that which I hear some whisper in scorn against this Encomium of their piety, as if there were nothing less cared for then Religion amongst them, where all Religions are tolerated, is easily cleared to an indifferent and understanding judge: considering, First, that they are in war, and must for that cause hold good quarter with all, both in regard of their own infected members, whose corruption might otherwise be wrought upon to break out, as also in regard the burden of the war requires many able supporters, who must be wooed and bribed with private liberty, to defend the public; and oftentimes we see judas carries the purse, and the most able are not always the best affected. Secondly, where the gold and riches of Infidels are employed to invade the State, they think it lawful to use the gold of jews, Turks, and Heretics to defend themselves withal. But if any object, the Enemy takes the Infidel's gold by compulsion without contract, and therefore his act is lawful: these say, They do it without compulsion, with the consent and good liking of the jew, and therefore they hold their course more justifiable. Thirdly and lastly, they are a Commonwealth, and so want that absolute power over their members, which Monarchies have and may use; and therefore are forced sometimes to wink at singular Mischiefs, for the avoiding of universal Inconveniences. Neither are they apt or desirous to press the conscience too strictly, since God himself saves no man against his will.  
But as I much lament that the wine of giddy Schism should dis-mantle the Christian Commonwealth, to the scandal of jews and Turks, and derision of Atheists, wishing with all my heart it were otherwise: so withal I wish, since such a happiness as universal Peace cannot be hoped for, till it please God to effect it by miracle, that in the mean time there were an equal toleration of Religion thorough all Christendom; with provision, that none but one Religion should be professed, and publicly preached in one place, though others might there live safely and freely without impeachment of their consciences, persons, or goods; so they neither made attempt of violent mutation, nor had public meetings, or harboured such teachers as were contrary in opinion to the Church and State wherein they lived.  
And (if it be lawful for silly subjects, who stand aloof off to pry into the sacred Ark of their Sovereign's intent, and so to guess at their hidden purposes) I verily believe, that this, or something like it, is that which his Majesty aims at, if he could effect it as well in Italy, France, and Spain, as he would upon those or better terms, willingly grant it in England. Otherwise he sees it would be prejudicial and disadvantageous to the Truth, to permit a toleration only in England, except he could likewise establish it universally. But than it were to be hoped, that Truth would get ground of falsehood by familiarity; and that civil communion would prepare the mind for spiritual, and not suffer such an averseness to continue amongst us, as is now generally professed, when Christians hold each other in worse account than Turks. Insomuch as some men say, and it seems not without some reason, that they had rather live under the Turk, then under the King of Spain. For the Turk will permit them the free exercise of their religion, at least the liberty of conscience; but the Inquisition of Spain ties all men in a Tyrannical manner to be slaves to Rome, and forceth them with tortures to renounce their Faith, doing violence to the will of man, which they themselves hold to be free, even whilst they punish the person and will for being so. And assuredly therefore, as religious pretences and a strict observance of the Romish Faith, have much advanced the Spanish Conquests one way, amongst fools that willbe easily misled with flourishes: so the pressing of the Inquisition upon conquered Countries hath hindered his Conquests in other parts amongst wise and free Nations, who can look into those double drifts of policy. And this discovery hath saved Christendom from that Catholic subjection, at which that State hath mainly aimed, ever since it acquired the ambitious title from that City and Sea, 
Apoc. 18.12 12, 13.  where the Mart of such royal Merchandise is kept.  
For we see, whilst the Turk holds all men shallbe saved in their several Religions, so they be constant to them, these hold all Christians to be Heretics, that adhere not in all points to their opinions though never so absurd, abhorred, and contradictory to the revealed will of God. And, these supposed Heretics, they pursue with the utmost violence, malicious hearts can express by cruel actions, 
Pro. 12. ●●.  using them worse than a righteous man would use his beast, which he knows is his fellow-creature: When these, forgetting all respect to Man the true image of God, as themselves are, do prefer dead idols of their own invention before him; Yea, and think there is a sufficient cause to destroy him, if he will not, with them, dishonour the Image of God which he bears by subjecting it to one of their dead statues, the work of their own hand. This asperity must be removed on both sides by lenitives; which cannot be till the rigorous Inquisition be abolished, and greater freedom given to Christians to converse, and a better and more charitable conceit wrought and admitted on both sides of each other. For then there might be hope of a general Counsel, where all might freely and without peril or prejudice speak, which is the only absolute Physic for this Malady.  
But if this meeting might not yet be universal, in regard of that imperiousness which Antichrist challengeth, and exerciseth over the whole Church, which will be hardly laid down without blows and blood; then, at least, would such an unanimity and consent might be wrought amongst the Reformed Churches by a general meeting, as leaving every Church free to their own forms; might bind us together against the common Enemies, in such a firm, sure, fundamental, and brotherly unity, for point of Faith, as a Ceremony or shadow, or a singular conceit, or an opinion about the skirt or hem of Christ's garment, should not be able to shake or separate the Communion, or to justle us from each other at such a distance.  
But whither am I travelled beyond the wisdom of the Pismire, out of her element? Zeal hath transported me, and (I hope) that zeal which is according unto knowledge. Paul may be thought mad, Festus is so: He cannot be besides himself, who is not besides the truth. As for those which say, This course of connivency would breed Atheists, Libertines, Free-guests, and lukewarm persons, (for I count them all one in effect:) I answer, Simo● Magus will be such, though he be Simon Peter's disciple, hear him preach daily, and see him do miracles. Nor can persecution so well distinguish truth and falsehood, as prosperity: 
Act. 5.38.39. Mat. 13.30.  It is Gamaliels' counsel and sentence; Let them alone; for if their counsel be of men, it will come to nought: but if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God.  
And now to return to my purpose, and to demonstrate all that I have said in praise of this people, that my Countrymen may not pass the seas, or travel fare for a proof, let them look into Master Camden in his Britania, in the title of Pembrokeshire, 
Camd. Brit. in Pemp. Speed. H. 3.  and also into Master Speeds Chronicle concerning little England beyond Wales, inhabited by the Dutchmen in the time of Henry the 3. and see what they say, both for the just praise of that people, for our and their consanguinity; and for a brief, yet full confirmation of all that I have said, more largely and loosely.  
Or let every Reader take a nearer course, and look home to the next great Town inhabited by the Dutch in our Land▪ and consider in what state such places were at their first arrival, and how they have increased in wealth, people, beauty, order, and trading, since their admission and entertainment there, and (I believe) he will be of my mind.  
To instance one place for all amongst many that I know, look upon the City of Norwiche, which may be a mirror to all the Kingdom beside; and that partly I might say, principally by their means. The order and good government of the Magistrates, the diligence of the Citizens, their quick trading, whereby they set many on work within ten or twelve miles round about the City, is notable and admirable. This is principally occasioned by the example of the Dutch, as also by a kind of virtuous emulation, to which the English are excited by their diligence. And this, though it move envy in the base and slouthfuller sort, who are loath to see others live by them, and say they are prejudiced by the cheap sale of such wares as the Strangers work: yet others of better mind and metal, are encouraged by this, and provoked to far hard, to be frugal, to work early and late, that they may sell as cheap, and make as good work as the Stranger.  
Many necessary trades they have brought in amongst us, whereby our own materials, and our men are jointly well employed: they have been the Inventors of many profitable Engines both for peace and war: Travellers by Sea and Land are beholden to their labours; and for the belly, they have taught us by roots, fruit, and the Garden crop, to spare much flesh and Corn, if we were as wise and willing to use them as they do. This doubtless is a good prevention for dearth and scarcity, and I would it were made more general in our Land, that so we need not spend all our flesh within ourselves, at least not borrow of others, who have fare more need of their own than we. There was once a course taken by the judges to settle and reward such planters and gardiner's at the public charge in every place; but being only propounded, and never farther enquired after, it vanished, and died as soon as it was conceived, before it could conceive and bring forth a years increase.  
I might here also show you, how, notwithstanding their numbers, and that they all, or the greatest part live upon their handie-labour, yet they are not burdensome to the places where they are sea●ed, but rather every way helpful unto them. None of them beg of us, their own poor they sustain within themselves, (though they find us willing to help them) and in all respects shame the slothful, cheer up the diligent, and satisfy the wise and wellminded. So that we may evidently see, as Egypt was blessed both for josephs' sake, and in having him an instructor, to teach them to provide wisely in a plentiful season against a famine; so are we happy, in having these men with us as examples of imitation, and blessed also by God for their sakes. Wherfeore to shut up all in a word:  
Since God hath given us one original, not only from Adam or Noah, or japhet, but in a fare nearer line to be derived from our first arrival in England, and so fitted our natures and manners together, that (except some small differences which will be betwixt Nation and Nation, even by the different temperature of the soil and air, or other natural accidents, as betwixt brother and brother in a house) we agree well, and seem as if we were one people.  
Since it hath pleased God so to place us upon earth, that one may conveniently help another in spite of the interposition or opposition of any third.  
Since they may serve as necessary ventures of our Commodities, and we as able Suppliers of their necessities.  
Since God hath made both of us strong in shipping, so that joining in one as we had wont, no Prince is able to touch either of us, but we remain Masters at Sea; and that the only way to conquer us both, is to dis-vnite and divide us.  
Since we have held a league inviolable for many hundred years (a matter of such moment, as France and Scotland would not be disjoynd in this respect, notwithstanding the access, addition, and union of England) and have interchangeably assisted and seconded each other in wars, and have done and received more courtesies to and again of each other, then of all Christendom beside: witness our Chronicles of old, the late sea-fight in 88 as also the acknowledgement of that grateful Queen of glorious memory, Elizabeth, in her Letter to the Lord of Davenvord, Admiral of Holland, August. 14. 1598. in these words amongst many others:  
The love and diligence which my Lords the States have used in this action, doth witness unto us, That the sincere affection we have ever borne to the united Provinces, and benefits bestowed upon them, have not been ill employed, etc. And a little after in the same Letter; Moreover your zeal and affection to us-ward, doth increase our debt towards you▪ the knowledgement whereof is so deeply imprinted in our heart, as we thought good by these Letters to make some part of satisfaction, the which we entreat you to impart to the whole company of our friends under your command; letting them understand beside, that they may be well assured, that as heretofore we have given sufficient testimony of our sincere affection towards their Country, we are now by their valour and merit more incited, to augment and increase our love in every part, as it becometh a Princess, who acknowledgeth the virtue and desert of so worthy a Nation as yours; and so we will continue your very good friend, etc.  
Thus this good Queen a worthy witness beyond all exception, etc.  
Since also God hath honoured our Nation to be the principal instruments of their present liberty, and of all the happy benefits that thereby they enjoy; let us not seem to neglect our own honour which depends upon the preservation of their estate as our own creature. And lastly, to make these motives more strong, and without which all the former and much more were nothing.  
Since God hath made us Professors of one true and reformed Religion, wherein they may challenge properly to be Defenders of the Faith, and to belong to the chief Defender of the Faith as well as we; let us join together in one as brethren, and let not the malice of Satan, the Policy of Antichrist, the treason and quarrels of the World, the exorcisms and charms of jesuites, with any other Spanish Court Holywater, divide us, distract us, or discourage us; but rather observing all these trains wisely, and viewing the end and scope of their erterprises, let us wove ourselves more closely together, and tie ourselves inseparably in a truelove's knot, that Alexander of Rome may neither untie nor cut asunder.  
And for such as are contrary minded for other sinister respects, what show soever they carry, I fear they neither wish well to the present Church and State in either Land: wherefore I would they would follow salomon's direction in this place, since they slight mine, and go to the Pismire, and learn of her to be wiser, lest the issue prove them to be none of the true Honourers of God or the King.   

An Apologue for an Epilogue.  
THe Lion slept securely, whilst the Hunters were pitching Toils round about him. A Pismire perceived the danger, and stung the Lion to wake him, with Tandem resurges: He furiously start up, and would wreak his anger on the presumptuous Pismire, that durst be so bold and busy to disturb his rest. To whom the Pismire cried, My Lord, first look about you. He did so, and spied the Snares of the Hunters; escaped, and gave the Pismire thanks, saying; 
Quos perdere vult jupiter, hos dementat;  
Quos tueri vult, suscitat.   

Psal. 141.5, 6.9, 10.  Incline not my heart to any evil thing, to practise wicked works with men that work iniquity, and let me not eat of their delicates. Let the righteous smite me, it shallbe a kindness: and let him reprove me, it shall be an excellent oil, which shall not break my head, etc.  
Keep me from the snare which they have laid for me, and the grins of the workers of iniquity. Let the wicked fall into their own nets, whilst that I withal escape.  

Psal. 20.9.  Save Lord; let the King hear us when we call. Amen.  
FINIS.