upon too many Counsellours, and Undertakers, in the Countrie that Planteth, but upon a temperate Number: And let those be, rather Noblemen, and Gentlemen, then Merchants: For they Tooke ever to the present Gaine. Let there be Freedomes from Custome, till the Plantation be of Strength And not only Freedome from Custome, but Freedome to carrie their Commodities, where they may make their Best of them, except there be some speciall Cause of Caution. Cramme not in People, by sending too fast, Company, after Company; But rather hearken how they waste, and send Supplies proportionably; But so, as the Number may live well, in the Plantation, and not by Surcharge be in Penury. It hath beene a great Endangering, to the Health of some Plantations, that they have built along the Sea, and Rivers, in Marish and unwholesome Grounds. Therefore, though you begin there, to avoid Carriage, and other like Discommodities, yet build still, rather upwards, from the Streames, then along. It concerneth likewise, the Health of the Plantation, that they have good Store of Salt with them, that they may use it, in their Victualls, when it shall be necessary. If you Plant, where Savages are, doe not onely entertaine them with Trifles, and Gingles; But use them iustly, and gratiously, with sufficient Guard neverthelesse: And doe not winne their favour, by helping them to invade their Enemies, but for their Defence it is not amisse. And send oft of them, over to the Country, that Plants, that they may see a better Condition then their owne, and commend it

when they returne. When the Plantation grows to Strength, then it is time, to Plant with Women, as well as with Men; That the Plantation may spread into Generations, and not be ever peeced from without. It is the sinfullest Thing in the world, to forsake or destitute a Plantation, once in Forwardnesse: For besides the Dishonour, it is the Guiltinesse of Bloud, of many Commiserable Persons.

XXXIIII

Of Riches

CANNOT call Riches better, then the Baggage of Vertue. The Roman Word is better, Impedimenta. For as the Baggage is to an Army, so is Riches to Vertue. It cannot be spared, nor left behinde, but it hindreth the March; Yea, and the care of it, sometimes, loseth or disturbeth the Victory: Of great Riches, there is no Reall Use, except it be in the Distribution; The rest is but Conceit. So saith Salomon; Where much is, there are Many to consume it; And what hath the Owner, but the Sight of it, with his Eyes? The Personall Fruition in any Man, cannot reach to feele 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. Doe you not see, what fained Prices, are set upon little Stones, and Rarities? And what Works of Ostentation, are undertaken, because there might seeme 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 Salomon 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 alwaies in Fact. For certainly Great Riches, have sold more Men, then they have bought out. Seeke not Proud Riches, but such as thou maist get iustly, Use soberly, Distribute cheerefully, and Leave contentedly. Yet have no Abstract nor Friarly Contempt of them But distinguish, as Cicero saith well of Rabirius Posthumus; In studio rei amplificandæ, apparebat, non Avaritiæ Prædam, sed Instrumentum Bonitati, quæri. Hearken also to Salomon, and beware of Hasty Gathering of Riches: Qui festinat ad Divitias, non erit insons. The Poets faigne that when Plutus, (which is Riches,) is sent from Iupiter, he limps, and goes slowly; But when he is sent from Pluto, he runnes, and is Swift of Foot. Meaning, that Riches gotten by Good Meanes, and Iust Labour, 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 Devill. For when Riches come from the Devill, (as by Fraud, and Oppression, and uniust Meanes,) they come upon Speed. The Waies to enrich are many, and most of them Foule. Parsimony is one of the best, and yet is not Innocent: For it with-holdeth Men, from Workes of Liberality, and Charity. The Improvement of the Ground, is the most Naturall Obtaining of Riches; For it is our Great Mothers Blessing, the Earths; But it

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is slow. And yet, where Men of great wealth, doe stoope 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 Grasier, A Great Sheepe-Master, A Great Timber Man, A Great Colliar, A Great Corne-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 Perpetuall Importation. It was truly observed by One, that Himselfe came very hardly to a Little Riches, and very easily to Great Riches. For when a Mans Stocke is come to that, that he can expect the Prime of Markets, and overcome those Bargaines, which for their greatnesse are few Mens Money, and be Partner in the Industries of Younger Men, he cannot but encrease mainely. The Gaines of Ordinary Trades and Vocations, are honest; And furthered by two Things, chiefly By Diligence; And By a good Name, for good and faire dealing. But the Gaines of Bargaines, are of a more doubtfull Nature; When Men shall waite upon Others Necessity, broake by Servants and Instruments to draw them on, Put off Others cunningly that would be better Chapmen, and the like Practises, which are Crafty and Naught. As for the Chopping of Bargaines, when a Man Buies, not to Hold, but to Sell over againe, that commonly Grindeth double, both upon the Seller, and upon the Buyer. Sharings, doe greatly Enrich, if the Hands be well chosen, that are trusted. Usury is the certainest Meanes of Gaine, though one