XIV. - Of liberality, the second part of general justice- Three cautions to be observed concerning it.

We have now gone through with the subject of justice; it remains, in the next place, to go on according to our method proposed, that we say something likewise of bounty and liberality, than which there is nothing more nearly allied to the nature of man. But then we must observe these following cautions- first, that we take care in all acts of bounty, that they be not prejudicial to those we would oblige by them, nor to any other body; secondly, that we do not in our bounty and liberality go beyond our estates; and, thirdly, that we duly proportion our kindness, according to every man’s merit and deserts. And first of the former, which is grounded on the great and fundamental principle of all justice, to which this duty in all its particular instances should be referred- for he who, pretending to do one a kindness, does that which is really a prejudice to him, is indeed so far from being kind and obliging, as that he ought to be counted a most pernicious flatterer; and to do any manner of injury to one, that you may show your generosity and bounty to another, is just one and the same sort of roguery and injustice, as to enrich yourself by the spoils of your neighbour. Yet this is the fault of a great many people, and especially those who are desirous of glory, to take away from some that which justly belongs to them, that so they may have to bestow on others; and they are apt to think themselves extremely bountiful if they enrich their adherents by any manner of means. But this is so far from being a duty of liberality, that nothing in the world can be more contrary to it. It ought to be therefore our first care in giving, that what we bestow be a real advantage and kindness to our friend, and no ways an injury to any third person. That action therefore of Caesar and Sylla’s, in taking away estates from the rightful proprietors, and giving them to others, who had no right to them, ought by no means to be accounted liberal; for nothing can ever be truly such that is not at the same time just and honest. A second caution to be observed was this: that our bounty be not suffered to exceed our abilities; for they who give more than their estates will allow of, are, in the first place, injurious to their own relations, by spending that wealth on other people which should rather have been given or left to them. Beside that this over-great bounty in giving is usually accompanied with an answerable desire and greediness of getting; which often proceeds even to downright oppression, that so men may have wherewithal to supply this extravagant humour. One may also observe in a great many people, that they take a sort of pride in being counted magnificent, and give very plentifully, not from any generous principle in their natures, but only to appear great in the eye of the world; so that all their bounty is resolved into nothing but mere outside and pretence, and is nearer of kin to vanity and folly, than it is to either liberality or honesty. The third caution was, that our bounty should be proportioned to the merits of the receiver; in judging of which, we are first to consider the man’s honesty or manners; secondly, the good-will he bears towards us; thirdly, the nearness of relation, or society that is between us; and, lastly, the benefits we have formerly received from him. It is desirable that all these inducements might concur in the same person; but when they do not, we should bestow our kindness more especially on him, in whom we find the most and weightiest of them.