I CANNOT call riches better than the baggage
of virtue. The Roman word is better, impedi-
menta. For as the baggage is to an army, so is riches
to virtue. It cannot be spared, nor left behind, but
it hindereth the march; yea, and the care of it,
sometimes loseth or disturbeth the victory. Of
great riches there is no real use, except it be in the
distribution; the rest is but conceit. So saith Solo-
mon, Where much is, there are many to consume
it; and what hath the owner, but the sight of it
with his eyes? The personal fruition in any man,
cannot reach to feel great riches: there is a custody
of them; or a power of dole, and donative of them;
or a fame of them; but no solid use to the owner.
Do you not see what feigned prices, are set upon
little stones and rarities? and what works of osten-
tation are undertaken, because there might seem
to be some use of great riches? But then you will
say, they may be of use, to buy men out of dangers
or troubles. As Solomon saith, Riches are as a
strong hold, in the imagination of the rich man.
But this is excellently expressed, that it is in imagi-
nation, and not always in fact. For certainly great
riches, have sold more men, than they have bought
out. Seek not proud riches, but such as thou mayest
get justly, use soberly, distribute cheerfully, and
leave contentedly. Yet have no abstract nor friarly
contempt of them. But distinguish, as Cicero saith
well of Rabirius Posthumus, In studio rei ampli-
ficandae apparebat, non avaritiae praedam, sed
instrumentum bonitati quaeri. Harken also to
Solomon, and beware of hasty gathering of riches;
Qui festinat ad divitias, non erit insons. The poets
feign, that when Plutus (which is Riches) is sent
from Jupiter, he limps and goes slowly; but when
he is sent from Pluto, he runs, and is swift of foot.
Meaning that riches gotten by good means, and
just labor, pace slowly; but when they come by
the death of others (as by the course of inheritance,
testaments, and the like), they come tumbling
upon a man. But it mought be applied likewise to
Pluto, taking him for the devil. For when riches
come from the devil (as by fraud and oppression,
and unjust means), they come upon speed. The
ways to enrich are many, and most of them foul.
Parsimony is one of the best, and yet is not inno-
cent; for it withholdeth men from works of liberal-
ity and charity. The improvement of the ground,
is the most natural obtaining of riches; for it is our
great mother's blessing, the earth's; but it is slow.
And yet where men of great wealth do stoop to
husbandry, it multiplieth riches exceedingly. I
knew a nobleman in England, that had the great-
est audits of any man in my time; a great grazier,
a great sheep-master, a great timber man, a great
collier, a great corn-master, a great lead-man, and
so of iron, and a number of the like points of hus-
bandry. So as the earth seemed a sea to him, in
respect of the perpetual importation. It was truly
observed by one, that himself came very hardly,
to a little riches, and very easily, to great riches.
For when a man's stock is come to that, that he can
expect the prime of markets, and overcome those
bargains, which for their greatness are few men's
money, and be partner in the industries of younger
men, he cannot but increase mainly. The gains of
ordinary trades and vocations are honest; and
furthered by two things chiefly: by diligence, and
by a good name, for good and fair dealing. But the
gains of bargains, are of a more doubtful nature;
when men shall wait upon others' necessity, broke
by servants and instruments to draw them on, put
off others cunningly, that would be better chap-
men, and the like practices, which are crafty and
naught. As for the chopping of bargains, when a
man buys not to hold but to sell over again, that
commonly grindeth double, both upon the seller,
and upon the buyer. Sharings do greatly enrich,
if the hands be well chosen, that are trusted. Usury
is the certainest means of gain, though one of the
worst; as that whereby a man doth eat his bread,
in sudore vultus alieni; and besides, doth plough
upon Sundays. But yet certain though it be, it hath
flaws; for that the scriveners and brokers do value
unsound men, to serve their own turn. The fortune
in being the first, in an invention or in a privilege,
doth cause sometimes a wonderful overgrowth in
riches; as it was with the first sugar man, in the
Canaries. Therefore if a man can play the true
logician, to have as well judgment, as invention,
he may do great matters; especially if the times be
fit. He that resteth upon gains certain, shall hardly
grow to great riches; and he that puts all upon
adventures, doth oftentimes break and come to
poverty: it is good, therefore, to guard adventures
with certainties, that may uphold losses. Monopo-
lies, and coemption of wares for re-sale, where
they are not restrained, are great means to enrich;
especially if the party have intelligence, what
things are like to come into request, and so store
himself beforehand. Riches gotten by service,
though it be of the best rise, yet when they are
gotten by flattery, feeding humors, and other serv-
ile conditions, they may be placed amongst the
worst. As for fishing for testaments and executor-
ships (as Tacitus saith of Seneca, testamenta et
orbos tamquam indagine capi), it is yet worse; by
how much men submit themselves to meaner per-
sons, than in service. Believe not much, them that
seem to despise riches; for they despise them, that
despair of them; and none worse, when they come
to them. Be not penny-wise; riches have wings,
and sometimes they fly away of themselves, some-
times they must be set flying, to bring in more.
Men leave their riches, either to their kindred, or
to the public; and moderate portions, prosper best
in both. A great state left to an heir, is as a lure to
all the birds of prey round about, to seize on him, if
he be not the better stablished in years and judg-
ment. Likewise glorious gifts and foundations, are
like sacrifices without salt; and but the painted
sepulchres of alms, which soon will putrefy, and
corrupt inwardly. Therefore measure not thine
advancements, by quantity, but frame them by
measure: and defer not charities till death; for,
certainly, if a man weigh it rightly, he that doth
so, is rather liberal of another man's, than of his
own.
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