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 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 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.