I CANNOT call riches better than the baggage of virtue. The Roman word
is better, impedimenta. 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 Solomon, 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 ostentation 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 imagination, 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 amplificandae 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 innocent; for it withholdeth men from
works of liberality 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 greatest 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 husbandry. 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 chapmen, 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. Monopolies, 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 servile conditions, they may
be placed amongst the worst. As for fishing for testaments and
executorships (as Tacitus saith of Seneca, testamenta et orbos tamquam
indagine capi), it is yet worse; by how much men submit themselves to
meaner persons, 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, sometimes 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 judgment. 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.