Thus, he shows that it was by material means that Holland—at that time the model country with English economists, just as England is with continental economists to-day—conquered the world market “without such Angelical Wits and Judgments, as some attribute to the Hollanders” (l. c., p. 258). He advocates “Liberty of Conscience” as a condition of trade, because “Dissenters ... are ... patient Men, and such as believe that Labour and Industry is their Duty towards God,” and “They believe that ... for those who have less Wealth, to think they have the more Wit and Understanding, especially of the things of God which they think chiefly belong to the Poor.” “From whence it follows that Trade is not fixt to any species of Religion as such; but rather ... to the Heterodox part of the whole” (l. c., p. 262-264). He advocates an “allowance by Publick Tax” for those “who live by begging, cheating, stealing, gaming, borrowing without intention of restoring,” because “it were more for the publick profit” to tax the country for such persons “than to suffer them to spend extravagantly, at the only charge of careless, credulous, and good natured People” (p. 269-270). But he is opposed to taxes which transfer the wealth from industrious people “to such as do nothing at all, but eat and drink, sing, play, and dance; nay such as study the Metaphysicks” (ibid.).