A general collection of discourses of the virtuosi of France, upon questions of all sorts of philosophy, and other natural knowledg made in the assembly of the Beaux Esprits at Paris, by the most ingenious persons of that nation / render'd into English by G. Havers, Gent.

II. Whether is less blame∣able, Avarice or Prodiga∣lity.

Upon the Second Point it was said, That Avarice is less blame∣able then Prodigality. For the latter is more fertile in bad actions then the former, which though otherwise vicious, yet refrains from the pleasures and debaucheries in which the Pro∣digal usually swims. The Holy Scripture intending to set forth an example of Infinite Mercy, relates that of the Prodigal Son, who obtain'd pardon of the sin which is least worthy of it. Moreover, Prodigality doth far less good then Covetousness, for this always looks at its own profit, and takes care for its own benefit, and the preservation of its dependents; so that it exerciseth at least the first fundamental of Charity, which is, to do well to those who are nearest us. On the contrary, Prodigality ruines and perverts the Laws of Nature, leading a Man to the destruction of his relatives, and the undoing of himself; like Saturn and Time, it devours its own issue, and consumes it self, to the dam∣age of the Common-wealth, whose interest it is that every Man use well what belongs to him. Therefore all Laws have enacted penalties against Prodigals, depriving them of the administration of their own Estates; and the most Sacred Edicts of our Kings aim at the correcting of the Luxury of Prodigality. But never were any Laws, Punishments, or inflictions ordained against Co∣vetousness, because Prodigality causeth the down-fall and de∣struction

of the most Illustrious Houses; which cannot be attri∣buted to Covetousness, for this seemes rather to have built them.

The Second said, That, according to Aristotle, amongst all the virtuous, none wins more Love then the Liberal, because there is alwayes something to be gotten by him; as amongst all the vicious none is more hated and shun'd by all the world then the covetous, who doth not onely not give any thing, but draws to himself the most he can from every one and from the publick, in which he accounts himself so little concern'd, that he considers it no farther then how he may make his profit of it. He is so loath to part with his treasures when he dyes, that he would gladly be his own Heir (as Hermocrates appointed himself by his Testament) or else he would swallow down his Crowns (as that other Miser did, whom Athenaeus mentions.) But the Prodigal (free from that self-interest, which causes so great troubles in the world) gives all to the publick, and keeps nothing for him∣self. Whence, according to Aristotle, the Prodigal is not so remote from Virtue as the Covetous, it being easier to make the former Liberal then the latter.

The Third said, These two Vices are equally oppos'd to Li∣berality, and consequently one as distant from it as the other. For as the Covetous is Vicious in that he receives too much and gives nothing; so is the Prodigal in that he gives too much and receives nothing at all, or receives onely to give. But Covet∣ousness hath this priviledge, that it finds a Virtue from which it is very little distant, namely, Frugality, or Parsimony, to which Prodigality is diametrically oppos'd. Nor is it of little advantage to it, that it is ordinarily found in Old Men, whom we account wiser then others; for having learn't by the experi∣ence of many years, that all friends have fail'd them in time of need, and that their surest refuge hath been their own Purse; they do not willingly part with what they have taken pains to gather together, which is another reason in favour of Covet∣ousness. For Virtue and Difficulty seem in a manner reciprocal. But Prodigality is very easie and usual to foolish Youth, which, thinking never to find the bottome of the barrel, draws forth incessantly, and gives so freely, that being over-taken with ne∣cessity, it is constraind to have recourse to Covetousness, which sets it upon its leggs again. Nor ever was there a Father that counsel'd his Son to be prodigal, but rather to be thrifty and close-handed. And yet the Gospel and Experience shew, that Fathers give and advise what is most expedient to their Children.

The Fourth said, As Rashness is much less blameable then Cowardice, so is Prodigality then Avarice. For the Prodigal holding it ignominious to receive, and glorious alwayes to give, likes rather to deprive and devest himself of his goods, then to deny any one whatsoever. On the other side, the Covetous

doth nothing but receive on all hands; and never gives any thing but with hope to receive more. Now it is much more noble to give then to receive; for Giving supposes Having. The Prodi∣gal knowing well that goods and riches are given by God, onely to serve for necessary instruments to the living more commodi∣ously, and that they are not riches if they be not made use of, employes them, and accommodates himself and others therewith; but the Covetous doth not so much as make use of them for him∣self, and so destroyes their end.

The Fifth said, If the Question did not oblige us to compare these two Vices together, I should follow Demosthenes's sentence which he gave in the quarrel of two Thieves that accus'd one another, which was, that the one should be banish'd Athens, and the other should run after him. I should no less drive out of a well-policy'd State the Covetous and the Prodigal. The first is Aesop's Dogg, who keeps the Ox from eating the hay, whereof himself tasts not; like the Bears who hinder Men from approaching Mines of Gold, and yet make no use there∣of. The other is like those Fruit-trees which grow in Precipices, of which onely Crows and Birds of prey eat the Fruit; vicious persons alone ordinarily get benefit by them. But yet this latter Vice seemes to me more pernicious then the other. For whether you consider them in particular, The Covetous raises an Estate which many times serves to educate and support better Men then himself: But Prodigality is the certain ruine of their Fortunes who are addicted to it, and carries them further to all other Vices, to which Necessity serves more truly for a cause then reasonably for an excuse; or whether you consider them in ge∣neral, 'tis the most ordinary overthrow of States. And possibly he that should seek the true cause of publick Inconveniences, would sooner find it in Luxury and Prodigality, then in any thing else. Therefore Solons's Law declar'd Prodigals infamous, and gave power to their Creditors to dis-member them and cut them in pieces. Our Ordinances, in imitation of the Roman Law, which ranks them under the predicament of Mad-men, forbids and deprives them of the administration of their own goods, as not knowing how to use them.

The Sixth said, Avarice is like those Gulfes that swallow up Ships, and never disgorge them again; and Prodigality like a Rock that causes shipwracks, the ruines whereof are cast upon the coasts of Barbarians; and therefore both of them ought to be banish'd, and I have no Vote for either. Yet Prodigality seemes to me more fair, and Covetousness more severe.