a man either to make use of, or guard himself again it.
The great ones in requital, have a trick as artificial to excuse themselves from doing kindnesses, as the Courtiers can have to engage them to it. They reproach men with Services never done, and complain of Ingratitude, tho they have hardly ever obliged any one, to draw from hence a specious pretence to oblige no body.
But let us dismiss this affected Gratitude, and these mysterious complaints of Ingratitude; and let us see what is to be wish'd for in the pretences to, and the distribution of, Benefits. I could wish in those that claim them, more Merit than Address; and in the Disposers, more Generality than Ostentation.
Justice respects every thing in the distribution of Favours; it regulates the Liberality of the giver, and weighs the Merit of the receiver. Generosity thus circumstantiated is an admirable Virtue: otherwise, it is the motion of a Soul truly noble, but ill-govern'd; of a wild vain-glorious humour, that thinks Reason a clog to it.
There are so many things to be consider'd in the distribution of Benefits, that the safest way is always to observe strict Justice, and consult Reason equally, both as to those we make the objects of them, and about what we are able to give. But even among those that intend strict Justice, how many are misguided by the error of their temper, either in rewarding or punishing? When we give way to insinuation, and yield to complaisance, Self-love represents to us as Justice, a Lavishness to them that flatter us; and we reward them for the artifice they use, to deceive our Judgments, and impose upon the imbecillity of our Wills.
They deceive themselves yet more easily, who mistake a morose severe temper for an inclination to
