the mind of the reader for the occurrences of the next book, where the weakness of which Adam here gives such distant discoveries, brings about the fatal event which is the subject of the poem. His discourse, which follows the gentle rebuke he received from the angel, shows that his love, however violent it might appear, was still founded in reason, and consequently not improper for paradise. Neither her outside form'd so fair, nor aught Adam's speech, at parting with the angel, has in it a deference and gratitude agreeable to an inferior nature, and at the same time a certain dignity and greatness suitable to the father of mankind in his state of innocence. L.. No. 346. MONDAY, APRIL 7. By Steele. Consuetudinem benignitates largitioni munerum longe antepono. Hæc est gravium hominum atque magnorum; illa quasi assentatorum populi, multitudinis levitatem voluptate quasi titillantium. TULL. I esteem a habit of benignity greatly preferable to munificence; the former is peculiar to great and distinguished persons; the latter belongs to flatterers of the people, who court the applause of the inconstant vulgar. WHEN We consider the offices of human life, there is methinks, something in what we ordinarily call generosity, which, when carefully examined, seems to flow rather from a loose and unguarded temper than an honest and liberal mind. For this reason it is absolutely necessary that all liberality should have for its basis and support frugality. By this means the beneficent spirit works in a man from the convictions of reason, not from the impulses of passion. The generous man, in the ordinary acceptation, without respect to the demands of his own family, will soon find, upon the foot of his account, that he has sacrificed to fools, knaves, flatterers, or the deservedly unhappy, all the opportunities of affording any further assistance where it ought to be. Let him therefore reflect, that if to bestow be in itself laudable, should not a man take care to secure an ability to do things praiseworthy as long as he lives? Or could there be a more cruel piece of raillery upon a man who should have reduced his fortune below the capacity of acting according to his natural temper, than to say of him, that gentleman was generous? My beloved author therefore has, in the sentence on the top VOL. VII. of my paper, turned his eye with a certain satiety from beholding the addresses to the people by largesses and public entertainments, which he asserts to be in general vicious, and are always to be regulated according to the circumstances of time, and a man's own fortune. A constant benignity in commerce with the rest of the world, which ought to run through all a man's actions, has effects more useful to those whom you oblige, and less ostentatious in yourself. He turns his recommendation of this virtue on commercial life; and according to him, a citizen who is frank in his kindness, and abhors severity in his demands; he who in buying, selling, lending, doing acts of good neighbourhood, is just and easy; he who appears naturally averse to disputes, and, above the sense of little sufferings, bears a nóbler character, and does much more good to mankind than any other man's fortune, without commerce, can possibly support. For the citizen, above all other men, has opportunities of arriving at' that highest fruit of wealth, to be liberal without the least expense of a man's own fortune.' It is not to be denied but such a practice is liable to hazard; but this therefore adds to the obligation, that, among traders, he who obliges is as much concerned to keep the favour a secret as he who receives it. The unhappy distinctions among us in England are so great, that to celebrate the intercourse of commercial friendship (with which I am daily made acquainted,) would be to raise the virtuous man so many enemies of the contrary party. I am obliged to conceal all I know of Tom the Bounteous, who lends at the ordinary interest, to give men of less fortune opportuni ties of making greater advantages. He conceals under a rough air and distant behaviour, a bleeding compassion and womanish tenderness. This is governed by the most exact circumspection, that there is no industry wanting in the person whom he is to serve, and that he is guilty of no improper expenses. This I know of Tom; but who dare say it of so known a tory? The same care I was forced to use some time ago in the report of another's virtue, and said fifty instead of a hundred, because the man I pointed at was a whig. (No. 248.) Actions of this kind are popular without being invidious; for every man of ordinary circumstances looks upon a man who has this known benignity in his nature as a person ready to be his friend upon such terms as he ought to expect it; and the wealthy, who may envy such a character, can do no injury to its interests but by the imitation of it, in which the good citizen will rejoice to be rivalled. I know not how to form to myself a greater idea of human life, than in what is the practice of some wealthy men whom I could name, that make no step to the improvement of their own fortunes, wherein they do not also advance those of other men, who would languish in poverty without that munificence. In a nation where there are so many public funds to be supported, I know not whether he can be called a good subject who does not embark some part of his fortune with the state, to whose vigilance he owes the security of the whole. This certainly is an immediate way of laying an obligation upon many, and extending his benignity the farthest a man can possibly, who is not engaged in commerce. But he who trades, besides giving the state some part of this sort of credit he gives his banker, may in all the occurrences of his life have his eye upon the removing want from the door of the industrious, and defending the unhappy upright man from bankruptcy. Without this benignity, pride or vengeance will precipitate a man to choose the receipt of half his demands from one whom he has undone, rather than the whole from one to whom he has shown mercy. This benignity, is essential to the character of a fair trader, and any man who designs to enjoy his wealth with honour and self-satisfaction; nay, it would not be hard to maintain, that the practice of supporting good and industrious men, would carry a man further even to his profit, than indulging the propensity of serving and obliging the fortunate. My author argues on this subject, in order to incline men's minds to those who want them most, after this manner: 'We must always consider the nature of things, and govern ourselves accordingly. The wealthy man, when he has repaid you, is upon a balance with you; but the person whom you favoured with a loan, if he be a good man, will think himself in your debt after he has paid you. The wealthy and the conspicuous are not obliged by the benefits you do them; they think they conferred a benefit when they received one. Your good offices are always suspected: and it is with them the same thing to expect their favour as to receive it. But the man below you, who knows, in the good you have done him, you respected himself more than his circumstances, does not act like an obliged man only to him from whom he has received a benefit, but also to all who are |