look in them as proper Objects not only of Justice but also of Kindness and Beneficence a serenity of Mind mixt with the Perceptions of Kindness and Gratitude and a sense of Decorum which kind of Sentiments serve to open his Heart and to dispose him as well to make suitable acknowledgments of Favours and Obligations as likewise to do these and other things in such a manner as may seem most becoming a great Mind To Generosity do likewise belong Sincerity and Rectitude of Spirit Of which I shall have occasion to speak more particularly anon And to it likewise belong Dispassionateness and Tranquility 'T is well known that Mens Passions and unbridled Appetites do ruffle and disorder them to a very great degree and by disturbing the regular use of their natural Freedom and raising Storms and Tempests in their Minds impel them to the commission of many foolish extravagant and wicked things which afterwards bring upon them shame regret remorse of Conscience and many other Inconveniences Now Generosity is adapted to remedy these Evils For the Generous Man by the Command he has over his own Spirit and the Government he maintains over his Passions and Inclinations is the better secured in that Tranquility which the regular use of Mens natural Freedom is wont to produce And since he endeavours to do nothing whereof he shall have just cause afterwards to Repent he is the more likely to escape Remorse of Conscience than which there is nothing that gives the Mind a more sharp and tormenting Pain Evenness of Temper in Judging and Acting is another Property of Generosity This is much the same with that which is sometimes called in one word Moderation And is produced or maintained by that Firmness of Mind and Tranquility which I have before mentioned It is easy to discern that the due government of a Man's Spirit and of his Passions corporeal Impressions and Inclinations the irregularities whereof do so much pervert Mens Judgments concerning things and betray them into so many weak and wicked Actions must needs conduce very much to establish him in this even Temper of Mind Exact observation of Decorum is likewise another Property of Generosity We know there are several things either Lawful or at least countenanced by the general Practice of Men which yet are really not expedient or fitting to be done as being against Decency and good Grace In such Cases the Generous Man considers not barely what is lawful or practicable but withal what is decent and seemly The respect he has for the Humane Nature enclines him to conceal its imperfections to cover what is uncomely with the vail of Modesty and to submit quietly to the laws of the animal nature without violating Purity or Decency internally in his Mind or openly in his words or actions He will not offer unhandsome things to Matrons or Virgins or put modest persons to the blush and endeavours in general to avoid such words and gestures as are ungraceful So likewise he is not apt to be assuming impertinent or troublesome in company to put the banter and ridicule upon others to reflect upon them or insult over their weakness and imperfection to pry into other Mens secrets or meddle with matters which do not concern him He bears with many things connives at and passes many things over in silence In a word he considers his sex his age his station his character and the circumstances of his condition and endeavours with respect to them all to comport himself as neer as he can by the rules of Decorum And since Decency is a thing of a refined and delicate nature and the perfection as it were of Right and Lawful as Equity is the perfection of Justice The Generous Man who resolves to do to his power that which is best and most becoming and to attain as high a degree in Vertue as he can must neeeds find himself under an obligation to observe the rules of Decency In short Generosity imports an extreme Love and Veneration for Vertue The Generous Man looks upon Vertue and Goodness to be the most honourable and becoming thing in the World and the greatest Ornament and perfection of the Human nature It is to him the great index and rule of Honourable and Dishonourable And therefore when he looks round about him he can see nothing that deserves to be the object of his esteem and ambition in comparison of it Being satisfied that there is nothing so worthy of his care and regard as that which tends to advance him to a conformity unto the supreme and most perfect Being and which leads him in a direct line to the truest and highest Felicity his nature is capable of So that when he resolves to use his natural Freedom rightly and to prosecute with all his might that which is simply and absolutely best he does so for the sake of Vertue That is the secret Spring of his motions and the Butt of his Ambition This may serve for a general explication of the nature of Generosity In the next place I am to speak somewhat to shew the agreement and affinity there is between it and several other Vertues which have been deservedly esteemed of the first rank and likewise between it and some of those excellent rules of conduct which have been approved by the common consent of mankind in most ages of the World And after that I would consider briefly the influence it has even upon what is more strictly called Piety and Religion By all which it may appear that the sentiments and dispositions of mind which Generosity is attended with all do entirely correspond and are in effect the same with those sentiments and dispositions which the most eminent Vertues and approved rules of Action serve to produce in us And the doing of this will I conceive not only afford us a fuller interpretation of the Principle which we are now considering but likewise be of considerable use to us in our Practice Now there are six Principal Vertues which I shall take particular notice of in this place to wit Prudence Sincerity and Patience which are called Primitive Vertues And Justice Fortitude and Temperance which are called Derivative ones Prudence is a Vertue whereby a Man judges rightly of things And this no Man can well do who is not competently free from the power of Prejudice Passion and the other imbecillities which hinder Men from the clear discernment of what is good and true Now it is the generous Mans constant endeavour to overcome and keep his Mind free from those impediments as I have before noted And by that means he is very much secured from several of those errors which are opposite to Prudence such as Rashness Precipitance Levity Credulity Obstinacy blind Zeal Partiality and the like And on the contrary is disposed and enabled to judg and chuse rightly To explain this I shall at present only make use of the following instance waiving others which might be given We find there
Happy without their own Choice and Endeavour shews the necessity of the latter And indeed the reasonableness and necessity of doing these two Things is so evident that I think it needless either to insist upon proveing it or to use Arguments to engage Men to put them in practice But it must be observed that these two ought to go hand in hand And both must be performed with that Sincerity of Mind which is necessary upon so just an occasion As for what relates to our own Endeavours the Method we take in other Cases will serve in this If we would acquire a Habit of Justice Temperance or the like Vertues We stedfastly resolve and excite our selves to perform those Offices which pertain to Justice Temperance c. and endeavour to avoid the contrary Vices If we offend we renew our good Resolutions and with doubled care and diligence endeavour to put them in Execution The like we must do in this Case And herein we have this further Encouragement that the same Methods which serve for acquiring this Habit will likewise serve for our improveing in it But more particularly let us consider briefly in what manner our Endeavours upon this occasion may be exerted First because we find it natural to Mankind to act agreeably to the Notions which they have conceived of things And because Men cannot Chuse nor by consequence Act rightly till they can competently distinguish between things and know what is fit to be chosen and what is to be refused It is necessary therefore that we endeavour in the first place to possess our Minds with just Sentiments concerning the nature of Things particularly concerning the Differences between Good and Evil Decent and Indecent Honourable and Dishonourable So also because it is found by experience that there are many things which Men will not set about in good earnest till such time as they are convinced that they are under some Obligation to the doing of them or that it is for their Honour or Interest to do them It is necessary that we represent to our Minds with all the force and perspicuity possible those Considerations which demonstrate as well the honourable and becoming nature of Vertue and its happy Consequences as likewise the firm and indispensable Obligation we are under to act according to the Rules which it prescribes And because on the other hand it is found by experience that 't is of great use to restrain Men from the Commission or Practice of several things to convince them that they ought not to do those things and that the doing of them will be both very Pernicious and very Dishonourable to them It seemeth necessary that we likewise represent to our Minds with all the force and perspicuity possible those Considerations which serve to make us sensible that Vice is really Base and Dishonourable that it draws after it the bitterest and most pernicious Consequences that can be imagined and that we are under the most solid Obligations in the World to refuse and avoid it with all our Power And this is to be done so frequently that the wholesome Conclusions we draw from these Considerations may make a deep Impression upon our Minds and beget in us an habitual and immoveable Conviction of the reasonableness and necessity of acting accordingly Having therefore opened our Minds to a just and exact Consideration of the true nature of Things and thereupon formed certain general Judgments or Rules by which we may conduct our Actions so as to ehuse that which is Good Decent and Honourable and to shun and avoid the contrary and even to prefer that which is more Good Decent and Honourable before that which is less so It will only remain that we firmly and advisedly resolve with our selves to go in all Cases as near as we can by those Rules and whether we be more or less knowing endeavour to act according to the best of our Skill and Knowledge And by this means we shall be put in a way of making the right and best use both of our Understandings and our Wills which are the two great Springs from whence our Actions do proceed But further because it is found that Men are naturally bent to desire and prosecute those things which appear to be lovely and amiable It seemeth proper that we should likewise take all fit Occasions to contemplate and represent to our selves the amiable nature of this Vertue of Generosity that as it is very beautiful in it self so it may appear in a lively manner such to our Minds A Beauty will not Charm if concealed or unobserved Nor will Generosity appear to us Lovely as it is unless we turn the Eyes of our Minds towards it It is necessary therefore in this Case that we apply our selves as well to consider the Characters of Generosity in the Theory as likewise to observe how beautiful it appears to be in such as exercise it in a just manner what a Charm and Engagement it carries with it how Decent how Venerable how Agreeable to our best Thoughts it is By this means we shall be inspired with the Love and Admiration of it and consequently be engaged to pursue it with Vigour In a word though it be of good use to set before our selves in general good and wholsome Rules of acting and to make general Resolutions of pursuing them and to strengthen those Resolutions with such Considerations and Motives as are proper for that purpose Yet it seems material to be observed that this will hardly be effectual unless we likewise enure our selves actually to put in execution the Resolutions which we make and reduce those Rules into Practice in particular Cases Experience shews how heedless and unvigilant Men are wont to be and how ineffectual and ill usory their general Resolutions often prove Insomuch that for want of confirming themselves in the Habits of Vertue by particular and repeated Acts they sometimes fall into the contrary Habits of Vice and undo all the good Resolutions they had formerly made It is found that Habits are gained by the frequent repeating of particular Acts and are confirmed and improved by Use and Practice nor can indeed long subsist without it And so in particular is the Habit of Generosity And therefore we must of necessity enure and accustom our selves to particular Acts of Generosity if we desire to acquire the Habit of it or to continue or improve in that Character FINIS ERRATA PAge 11. line 12. add 1. p. 13. l. 5. for Perfections read Perceptions p 14. l. 8. after esteem make a p. 28. l. 8. r. compounded p. 33. l. 24 after that add it p. 36. l. 13. r. make such use of it as that it may p. 42. l. 25. f. undertake r. undervalue p. 65. l. 24. f. on r. in and l. 25. f. in r. on
have obliged him or done him good offices And therefore is careful to shew upon all fit occasions his gratitude to his Benefactors accounting it a piece of Justice and Honour so to do And he is likewise careful to demonstrate an entire Fidelity to those who have committed to him a Trust accounting it both unjust and mean-spirited to be treacherous or unfaithful And whilst he considers the strait alliance and consanguinity there is between Man and Man upon account of the common nature they are all partakers of and likewise the just Title that all Men who are not fallen from the common Rights of their nature have not only to his esteem and good will but also to all those good offices which 't is in his power upon reasonable terms to render to them He finds himself engaged even in point of Justice to be courteous affable easy of access humane candid and obliging to all Men and to exercise as far as he fairly may the respective offices of Charity Beneficence Hospitality and Philanthropy towards them And as he thinks himself obliged to do those things which Justice requires with respect to mankind So he considers also the Justice that is due to Almighty God And this engages him to the exact performance of the respective Offices of Piety which relate to Almighty God So likewise he remembers that he ows a duty and Respect to Truth also And this obliges him to an entire Veracity and makes him punctual to his promises and contracts as far as lies really and bona fide in his power And considering that Lying Equivocating or Dissembling are mean and rascally actions and for the most part the tokens of an abject Spirit he finds himself obliged to avoid these and such like little Arts if he would pursue the Character of a Just and Generous Man As for Fortitude whereby Men are enabled for the sake of Vertue and Goodness to atchieve and undergo great and difficult things and even to suffer Death it self with a firm and intrepid Mind It is so neerly allied to Generosity that several of the Characters of Generosity have been wont to be ascribed by Moralists to it and to be represented under the name of Fortitude or Magnanimity Now Fortitude or Magnanimity consisting in that true Gallantry of Mind which qualifies Men for great undertakings which enables them to encounter with a constant and serene mind the difficulties and dangers that attend elevated imployments both in Peace and War and all this in general for the sake of Honesty and Vertue and in particular for the good and safety of their Country Generosity and It appear to have an undivided cognation And as Fortitude has in most ages been esteemed and honoured in a peculiar manner insomuch that the other good habits or powers of the Soul are called Vertues from the proper name of this So the Generous Man has a Genius peculiarly suited to make good the characters of that Vertue And though he be as sensible of Pain and misfortunes as other Men yet he endeavours to keep his Spirit from being oppressed or softned by them and in a word to support himself under all with a steadiness and constancy becoming his character Then for Temperance which is a Vertue whereby Men are restrained in the use of sensitive pleasures that they may the better pursue things more sublime and noble This is evidently of kin to Generosity which likewise suggests that we ought to postpone all manner of sensitive Gratifications to those other exercises of the Mind whereby it is led to that which is simply and absolutely best He cannot prosecute that which is absolutely best with a just Vigour who is continually enclined to gratify the Body in its several Appetites because there is nothing that does more than that hinder Men in the pursuit of Vertue and Goodness But the Generous Man is sensible that 't is unbecoming the dignity of the Rational nature for a Man to indulge himself too much in corporeal pleasures or gratify the extravagant desires of the Body That this would be to set the Rational and the Animal nature upon the same Level or perhaps to prefer the Latter before the Former And being satisfied it is no part of true Humility to condescend so low he endeavours to maintain the dignity of that rank and order wherein God Almighty hath placed him And all this he does not out of a Contempt of other Creatures more ignoble than himself but out of a just esteem of the Dignity of his own Order and out of a sincere regard to Vertue And when he observes how much Voluptuousness tends to bewitch Mens Minds to render Men soft terrene and degenerate and to extinguish the Seeds of goodness in them He concludes that if he be not temperate and discreet in the use of sensual pleasures he shall be in apparent danger of forfeiting those Vertuous habits and dispositions of Mind wherein he places his greatest Honour and Happiness And thus he is armed against several Vices that are opposite to Temperance such as Lasciviousness Excess in Meats and Drinks Vanity in Behaviour or Apparel and other softnesses wherein there is any thing of Luxury or Abuse But further as touching those excellent Rules of conduct which I before took notice of let us see how Generosity stands with respect to them Of this sort there are two principally to be considered Do as you would be done by And Know thy self As for the former of these Do unto others as you would they should do unto you and Do not to others what you would not they should do unto you They are so easy to be understood and applied that I need say no more of them than that they contain the Sum of Natural Justice and Equity and being of a comprehen five and delicate nature do not only direct us to act according to the Ordinary Rules of Justice but likewise serve to guide us by the Rules of Equity and Mercy where those of Justice seem to be either obscure or defective And this is one great use of Generosity which is also a Principle so comprehensive that as I have already observed it imports in it the Sum of that Justice and Equity which Men ow to one another and is of so fine and delicate a nature that it restrains Men from doing many things which according to human Laws or the ordinary Rules of Justice may appear lawful and enclines them oftentimes as the circumstances of things may be to do more than those ordinary Rules in strictness require at their hands As to the latter Precept Know thy Self This we are told was formerly had in great Reverence insomuch that 't was supposed to have been immediately communicated unto Men from Heaven E Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it well deserves to be esteemed and observed at this day Now the Knowledge of our selves is of use principally two ways To wit As it makes us sensible on the one
the Nobility and Gentry so they ought to be of great weight with them It is true that the most solid Obligations of all to Generosity are those which result from the Nature of Things and which concern all Men equally of whatever degree For 't is undoubtedly more honourable to imitate God Almighty himself than the most vertuous and excellent Men that ever were And there are stronger Reasons to engage Men to a generous and vertuous Behaviour which may be fetch'd from the nature of Vertue it self than any that arise barely from the consideration of secular Dignity and Eminence or the Example of Ancestors Nevertheless where there are concurrent Reasons some of higher others of lower Obligation they ought all to be allowed their just force and all made use of to engage Men to honourable and vertuous Courses since all the Arguments of both sorts which can be brought are commonly found hardly effectual for that purpose But as Generosity is a Principle of acting very much becoming Persons of elevated Character and great Fortunes and they have additional Arguments above many other Men to engage them to the practice of it So it is easie to discern that the practice of it is like to be more illustrious in them and more beneficial to the World than the practice of the same in Men of inferiour Condition The Vices of great Men are more conspicuous than those of meaner Folks And so are their Vertues Their Character and Station is more Publick and their Example both of greater force and of more diffused Influence And the greater is their Power of doing either good or hurt They have commonly many Tenants Clyents and Dependents to whom their Generous Behaviour is like to bring great Advantage and the contrary great Mischief and Damage And perhaps the well or ill-being in the World of these People must be in great measure owing to the generous or ungenerous disposition of their Patrons So that it must needs be of very diffusive Benefit for Men who have high Characters or great Commands who are Governours of Territories or Lords of great Demeans or who have great Offices and Entrustments in the State and in Proportion for others of lesser Quality or Power to be of a true and generous Temper And this will be not only of great Ornament but likewise of great use to themselves It will gain them the Affection and Esteem of their Dependants and Neighbours and likewise their Prayers and good Wishes it will give them Power and Sway in their Countries it will engage all that know them to stand by them and render them all the good Offices they can In short it will procure them the satisfaction and pleasure of Mind that attends generous and worthy Actions in this Life and the Rewards of Vertue in the future Life It would moreover be of great Advantage to the Publick if Men in their several Professions and Employments would pursue this Principle more exactly And the more reputable a Mans Profession is he has in a sort the greater Obligation upon him so to do Thus for Instance a Generous Lawyer would think it dishonourable to betray a Cause he is entrusted in to plead in a Cause after he is fully satisfied 'tis unjust with that warmth and application which is due only to a just one to give Advice with a regard rather to his own Profit than either to the Law or the Suitors Benefit to blow the Coals of Contention or encourage litigious and frivolous Suits which he knows before-hand will be of no Fruit to the Party or in more just or colourable Causes to spend the Clients Mony unnecessarily in skirmishing and playing of Prizes about Matters wherein Justice or the Merits of the Cause are nothing concerned to apply the Law to the contriving or defending of Frauds and Oppressions or pervert it to the hurt or ruin of the innocent and honest Person whom it is ordained to protect These things and such like a Generous Man whether he be of higher or lower Character in the Profession will think himself obliged to avoid as dishonourable nourable and base And the same Principle will influence the Physitian and Men of other Professions in their respective Employments And likewise the Merchant and Tradesman in his Dealings and Commerce It would be a means to restrain Men from the injurious Arts of Monopoly and Exaction from Lying Dissembling and other insidious and ill Practices that are too often used in buying and selling And as the several ill Practices before mentioned are dishonourable in themselves contrary to the Rules of Sincerity and Justice and prejudicial to the good Order and Prosperity of the Publick So the Vertues opposite thereunto which Generosity is suited to produce are both excellent in themselves and likewise of great benefit to the Publick Nor is there indeed any Body of so inferiour a Station in the Common-wealth but what is capable of acting in some measure by this Principle The meanest Artificers and Countrymen have a Reputation as well as other Men and are concerned to preserve it inviolate They are all under the Laws of Vertue and Decorum They have all a Freedom of Nature and can resolve to use it for the best Purposes And sometimes are found to act upon better and nobler Principles than Men of Character and Education It must be confess'd that Generosity does not consist in bearing the Port of a Gentleman or making a Figure in the World It is compatible with all Conditions of Human Life And is indeed more effectually demonstrated by submitting to a mean Fortune for the sake of Honesty and Vertue than by seeking a higher Character or Station at the Price of good Conscience or Discretion It is exercisable by all Men in their several Degrees whether they be in higher or lower Capacity and serves to distinguish Men by their Minds and Spirits rather than by their external Character or Station Particularly it may be exercised in the state of Marriage or single Life of Mastership or Service of Travel or Residence of Plenty or Penury in Offices Judicial or Ministerial in Employments Civil or Military in Peace or in War in Victory or Defeat in Honour or Disgrace in Health or Sickness in Safety or Danger It is of use to preserve Peace and good Understanding between Domesticks and Kinsfolks between Neighbours and Townsmen and People that have mutual Intercourse by engaging Men to that Civility Complaisance and Decency of Deportment which is of great force to prevent Quarrels or Mis-understandings and the ill Consequences of them by deterring Men from a sordid or provoking Carriage towards one another by cureing or preventing that Envy and Ill-nature which too often happen between Men of the same Callings or of the same Families or Neighbourhoods and which sometimes produce mischievous Effects It will help to give a Sweetness and Ornament to Conversation And make Friendships and Correspondencies delightful orderly and lasting In a word there is no
A DISCOURSE Concerning Generosity LONDON Printed by H. Clark for Iames Adamson at the Angel and Crown in St. Paul's Church-Yard 1693. THE PREFACE SInce we find 't is so difficult a thing to engage Men to the sincere Love and Practice of Vertue and Goodness It is but reasonable that we make use of all manner of proper ways and means which may be deemed serviceable to that end No Consideration that has any weight should be omitted nor any fit Argument or Motive left untoucht It is necessary to make our Attempts upon all those Principles of the human Nature from which Men are wont to act especially those which are of great force and influence upon them and to offer such Arguments and Motives as are suited to work upon each of those Principles respectively Some Principles indeed do operate in Men more powerfully than others But that need not hinder us from endeavouring by proper Arguments and Motives to work upon those which are less powerful Since none of the Principles of Action which Men naturally have were put into them in vain We know that the Affections or Principles of Hope and Fear are of vast and universal influence upon Mens Actions Religion could not easily subsist without an appointment of Rewards and Punishments Nor could the consideration of Rewards and Punishment have such force upon Men as it has but that it is suited to operate vehemently upon two powerful Principles in them to wit their Hope and Fear And hence it comes to pass that nothing is more effectual to retain Men within the bounds of their Duty than the prospect they have of Reward for the observation and of Punishment for the violation of it And this shews that 't is upon very good reason that the Scriptures do chiefly apply and insist on Arguments drawn from this Topick to engage Men to Vertue and Piety and that Divines and Preachers have usually taken the same Method But my Design at present is of a somewhat different nature And because the Topick of Rewards and Punishments has been and is copiously and fully treated on by Divines To them I shall leave it To whose Province it seems more especially to belong But besides Hope and Fear there are some other Principles within us of which great use may be made in order to engage us to the love and practice of Vertue Particularly from the natural sense we have of Honour and Shame we may likewise draw good and forcible Motives to Vertue And by adding the Motives we draw from them to those which are wont to be drawn from the other Principles that are in us we may bring our selves under a more powerful Obligation to do our Duty This is what I propose to my self in this Discourse Wherein I do not go about to detract from much less wholly to exclude those Arguments or Motives which are fetch'd from the consideration of Rewards and Punishments or from any other just Topick But leaving them upon their own bottom am endeavouring to reinforce them with those additional Arguments and Motives which result from the Principles that are in us of Honour and Shame I would engage Men to Vertue and Goodness by working upon their natural Principles of Self-esteem and Ambition and of Honour and Shame And therefore doubt not but I shall be thought to act in concert with those who likewise design to engage Men to Vertue by Arguments and Motives calculated to work upon Mens Hope or Fear or any other of their natural Principles And since Men are of various Dispositions and not only different Persons but even the same Persons at different times do act upon various Motives It may be hoped that the greater variety of just Motives are made use of the better success may ensue and that if the Arguments or Motives of the one sort do not take fast hold of Men those of the other sort peradventure may And I confess I found my self the more willing to engage my Pen on this Subject because Generosity is not usually taken notice of so much as perhaps it ought and I conceive deserves to be There is but little mention for ought I can find made of it either in the Systems of Moralists or the Instructions of ordinary Preceptors and Tutors And that if I am not mistaken is a defect necessary to be in some measure supplied Since Generosity is a Principle extreamly useful and of so very extensive a Nature that it does in a sort pervade the whole Body of Morality as I hope to shew by and by In the mean time I think my self obliged to acknowledge That I am indebted to the Learned and Ingenious Des Cartes for that which is indeed the Ground-work of this Essay I have followed as exactly as I could the lively tho' short Description which he has given of Generosity and some times chuse to make use of his words not being able to find others better or indeed so good But whether I have improved any of the Hints which he has given or represented them to advantage that I must submit to the Judgment of others since it is neither needful nor proper for me to determine in the Case The Argument it self I must confess is great and noble and requires a better Head and Genius than I am Master of to handle it justly But if I have attempted a thing above my Pitch I am sure I have done it with a good Intention Nor can I upon the Matter blame my self for the Vndertaking Since the cause of Vertue seems to demand an Attempt of this nature and the Persons best qualified have not that I know engaged in it so fully and particularly as might be wish'd Vpon that Account I am persuaded the Sincerity of my intention in this Matter which I steadfastly avow and of which I believe there will be no reason to doubt will entitle me to the Excuse of candid People for the meanness of my Performance And I allow my self to hope that as course as the Picture is which I present you with it will serve to make the Original appear very Amiable Imprimatur Ra. Barker Reverendissimo in Christo Patri ac D no. D no. Johanni Archiepiscopo Cant. a Sacris Feb. 15 1692 3. A DISCOURSE Concerning Generosity WE live in an Age wherein there are great pretensions made to Religion and no less to Honour And as these two are in themselves excellent Things so I must confess 't is a great satisfaction to me that they continue to bear so general a Reputation in the World It cannot indeed be wondred that Things which are both excellent in their Nature and likewise of universal Esteem should be the Objects of most Mens aim and ambition since it s very natural it should be so But if Men were as well agreed what is most truly and properly meant by the Terms Religion and Honour as they are agreed that these two things deserve their Esteem and Prosecution we might hope for some
partly tend to shew the Nature of it which is what we have been considering But since my design is to consider Generosity not barely as it falls under the notion of a Passion or Affection but principally as it is a Vertue or intellectual Power inherent in the Mind under which respect it is of the greatest use I must now advance a little further Now if Generosity be as I hope to shew that it is an intellectual Power of the Soul helpful for the good government of a Mans Passions corporeal Impressions and Appetites and disposing him to prosecute that which is absolutely best which is the character and description of Vertue then we shall be obliged in reason to acknowledge it to be a Vertue And if moreover it be as indeed it is such an intellectual Power of the Soul as serves to produce in Men the habit and practice of several particular Vertues then it will rather fall under the notion of a general Principle of Vertue than of a particular Vertue And as such chiefly I mean now to consider it not singly as a particular Vertue but in a larger extent as 't is a general Principle of the rational Nature and the fruitful Parent of many particular Vertues But before I proceed further upon this Matter it will I conceive be proper to premise a few summary Considerations for clearing the way to what follows It is acknowledged by all Men who are in their right Mind That there is an essential difference between Good and Evil a difference founded in the nature of things so that some things are essentially Good and others essentially Evil That what is Good is Eligible Honourable and becoming Mans Nature and tends to advance and perfect it And on the contrary that what is Evil is to be refused and avoided is dishonourable and misbecoming and tends to a Man's Shame Reproach and Misery That what is Good naturally imports in it the character of Honourable that is challenges and deserves Honour and the doing of it cannot be matter of just shame or disgrace to a Man And on the contrary that what is Evil naturally imports in it the character of Dishonourable and the doing of it cannot be matter of just praise or ornament to a Man And that Mankind are endued with Notions corresponding to the nature of things in this case and have by the Principles inherent in their minds an ability of discerning in some measure what is Good and what Evil what is Honourable and Becoming and what is Dishonourable and Unbecoming These things are clear in themselves and they are likewise confirmed to us by the universal consent of wise Men who have in all Ages esteemed some things Good and others Evil The former they have accounted Great Worthy and Honourable the latter Base Rascally and Dishonourable Hence they have called Vertue an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Resemblance or Conformity to God that which is Fit Equitable Becoming Beautiful Divine and the like giving the contrary Appellations to Vice Hence they always deemed the former worthy of Esteem Veneration and Reward and the latter worthy of Shame Contempt and Punishment And hence such Persons as have been endowed with extraordinary Qualifications and have done great and worthy things have been in all Ages thought to deserve Esteem and Honour But on the contrary such as have been vitious and depraved in their Minds or guilty of base and infamous Actions have been thought to deserve Shame and Ignominy And upon such Principles as these is founded the very notion of Merit which implies in it as well the suitableness and congruity there is that such as have brave Spirits and perform brave and worthy things should be honoured and esteemed as likewise the right and title they have to such Honour and Esteem as the just reward of their Vertue And hence all wise Lawgivers have thought it both necessary and just to appoint Honours and Rewards for vertuous and heroical Actions and Shame and Punishments for vitious and infamous ones The foregoing Considerations amount to this That nothing can be truly and intrinsically Honourable but what is according to Vertue That what is according to Vertue is truly and intrinsically Honourable That Praise and Honour are by a natural and indelible Right due to true Merit and true Merit is founded only in true Vertue and Goodness Thus it may be seen what is most truly honourable and conducing to our Happiness and the Perfection of our Nature And in regard we have in us by Nature a vehement desire of Happiness and Perfection it highly concerns us to make use of that Principle for the purposes which God Almighty appears to have designed in his implanting it in us that so we do not abuse or pervert a Principle which is given us for excellent ends and which is of mighty influence upon our Minds and Actions and put upon our selves the fatal Cheat of pursuing an imaginary Good and an imaginary Felicity instead of that which is real and solid But on the contrary being made sensible in what our true Honour and Happiness consist we may prosecute that with our utmost intention and diligence And how serviceable the Principle of Generosity may be to us in that good Design may be worth our while to enquire Now I come to speak of Generosity as it is founded in or more immediately relates to the rational Nature And under this Notion it may in like manner as before be considered first with respect to the Principle of Self-esteem and then with respect to those other Qualifications or Powers of the rational Nature which it either produces or is wont to be attended withal So that being now to discourse of it as an intellectual Principle I must be allowed to take it in a fuller Latitude than I have yet done or could properly do when I consider'd it barely as a Passion or Affection And after I have spoken something concerning the Principle of Self-esteem I shall endeavour to shew how Generosity is suited to regulate and conduct it rightly and then shall take notice of some particular Vertues which belong or may be referred to the character of Generosity Tho' the Principle of Self-esteem be common to all Men being implanted in them by Nature yet it is found to operate diversly in different Persons and even in the same Person at different times Being of a very lively and moving Nature it will exert it self one way or other either for better or worse If it be not made an Instrument to Vertue it will prove an Instrument to Vice and for want of being rightly managed and conducted will carry Men into those Extreams which are vitious and culpable Thus it has very different Effects according as Men use it rightly or amiss As when a Man reflecting inwardly upon himself suffers the Self-esteem that is in him to work upon false grounds or to exceed its just limits and either imagines that he has in him those
himself or others he is satisfied that these or any other things extrinsical to a Man or which depend on the circumstances of Mens Life and Fortunes or for which they must be entirely beholden to other Men ought not to be brought to account And by such Considerations as these he regulates the Self-esteem that is in him and makes use of it for good purposes He is likewise persuaded it would be against the Rules of Justice to value another Man either beneath or above what we know to be his just Desert and that for the same Reasons it would be against Justice to do so by himself And this is another Consideration by which he regulates the Self-esteem that is in him and comes to think of himself as near as he can neither more nor less than he lawfully and fairly may But as he is careful not to undertake another through Envy Hatred or other sinister Motive so he is likewise careful not to over-value himself out of Partiality and Self-love But in the judgment he passes either on himself or others endeavours to make all those allowances which Reason and Justice require And tho' he does not take any more delight than other Men in the Contemplation of himself and is resolved to make no other use of that Self esteem which he has in him than only to establish his Mind and excite him to the more vigorous prosecution of that which is Best and most Honourable yet when a necessary or just occasion is offered for his passing a judgment upon himself in this nature then he falls into such cogitations as carry him even between Pride and Abjectness and secure him from the Errors of both Agreeably hereunto from the consideration of the Dignity of the rational Nature and of the Obligations that arise from thence to act suitably to that Character the generous Man finds himself obliged to make a firm and constant Resolution not to do any thing that is dishonourable or unbecoming The just apprehensions he has touching his own Nature restrain him from doing those things which are in the concurrent judgment of wise Men base and ignominious and excite him to whatever is excellent and praise-worthy When he considers the character which Mankind bear in the Creation how that they are placed in a middle rank between the Angelical and the Brutal Nature This suggests to him that it is unbecoming and beneath him to sink himself to a conformity with the latter and that 't is no less worthy of his care and ambition to aspire after a similitude to the former as far as may consist with the impotency of his Nature by a just observation of those Laws which the supream Creator has given the rational World to govern themselves by And therefore he thinks 't is for his Credit and Honour to do those things which tend to advance his Nature as on the t'other hand 't is a shame and disgrace to him to do those things which tend to debase it But though he have in his Breast an extream sense of Honour yet that does not operate within him as a fantastical airy Principle but as a Spur to vertuous and worthy Actions For he is far from the empty humour of Popularity or Vain-glory and places true Honour not in the little niceties or punctilio's of pretended Reputation and Gallantry but in those things which will recommend him to God and good Men and which import a real and solid Worth And when to carry this Consideration a little further he calls to mind the Relation he stands in unto to God Almighty himself whose Image and Offspring he in some sense is this lets him see that he is under the strongest Obligations in the World of Duty Reason and Honour to do those things which are Vertuous and Becoming and to avoid the contrary And whereas by this Contemplation of the human Nature and of the Powers and Endowments which it hath pleased God to bestow on it he is made sensible that Vertue is a thing practicable and within his Power This arms him against the suggestions of those who would discourage him from attempting the prosecution of Vertue and Felicity under pretence that they are things placed out of his reach And on the other side engages him to exert his utmost endeavours to attain as great a Perfection in Vertue as he can since he sees no reason to despair of an Improvement corresponding to his Endeavours He is persuaded it is in his power to become Vertuous and Happy and that if he be not such 't will be his own Fault This excites his Resolution and animates his Endeavours and makes him with Courage and in good Earnest set about that arduous Affair in which he has so good assurance of an answerable Success Thus Generosity helps Men to estimate themselves and others rightly and inspires them with such Sentiments and Resolutions as serve both to dispose them to Vertue and likewise to render them vigorous in their endeavours to improve in that Character Now if any Man should at first be apt to think that Generosity leads Men to Pride he may I believe without much difficulty see that there is no such matter if he will but consider well what Pride is Now Pride taken absolutely or with respect to a Man 's own self consists in an unjust or excessive Opinion or Esteem of one's self Unjust when a Man either values himself for something that he really has not which is the worst sort of Pride and the most gross and unreasonable Or else for something which properly speaking has not in it self any real Worth and so cannot communicate any to its possessor Excessive when he values himself more than he ought for something laudable which he has really in some measure in him But the Generous Man does not do either of these It is his Character that he values himself just so much as he ought neither more nor less than he lawfully and fairly may Now it is repugnant for a Man to value himself justly or exactly and at the same time to value himself wrongfully or excessively That is to be Proud and not to be Proud both at once On the contrary if we look exactly into the thing we may discern that Generosity produces the true and regular Humility and such a one as is perhaps both less artificial and better grounded than any other Thus Generous People are commonly found by experience more addicted to Humility and Modesty and the Ungenerous to Pride and Insolence So also Pride taken relatively or with respect to others is an unjust preferring our selves before other Men when we falsly think we excel other Men. But the Generous Man is perhaps less inclined than others to prefer himself If he has an asteem for himself he has so likewise and that upon the same Reasons for the Human Nature in general If he esteems himself for the Resolutions he makes to use his Natural Freedom rightly he esteems other Men
equally upon that account And if another Man be more punctual in keeping his Resolutions of that kind than himself is he finds no difficulty to give him the preference But in regard he does not esteem himself for any thing which is not common to other Men equally with himself he is the less liable to be proud Since Pride is grounded upon a conceit that we have in us something Excellent which is not to be found in the generality of other Men. Men are not wont to be Proud I might say cannot be so for their having somewhat which every body else both has as well as they and may if he will use as well as they do One may be Proud because he either surpasses other Men in Understanding Strength Beauty or the like or imagins that he doth so But I never heard of any Body in his Senses that was Proud because Mankind at large are rational and intelligent Creatures or because they are of a comely and beautiful Figure or upon the account of those Qualities which are common to the whole Species If Pride be a kind of Self-esteem as doubtless it is it cannot take place in these Cases which do not relate to our selves only but to Mankind in general And to do right to thegenerous Man I must observe that he does not desire to compare himself with those who may perhaps come short of him in order to prefer himself before them or gain a reputation from their Defects But he rather chuses to compare himself with those who excel him to the end he may be thereby excited to an emulation of their Vertue and to a desire of equalling or exceeding them if he can in that which is Vertuous and Praise-worthy In a word if the generous Man endeavours to value both the Human Nature in general and himself in particular just so much as he lawfully may and no more then he cannot reasonably be thought more but indeed much less liable to Pride than other Men. They indeed who are desirous to fasten upon the Generous Man the imputation of Pride upon any Terms may perhaps carry the Charge a little further and pretend that if he be not Proud with respect to Men by preferring himself unjustly before them yet he is Proud and Assuming with respect to God Almighty by arrogating to himself such a freedom of Action and such a Power of chusing and doing Good as they imagine does detract from the divine Grace and Concurrence But I desire it may be considered that the Generous Man does not assume to himself this natural Freedom and Choice in opposition to the divine influence and concurrence but in opposition to a necessity of acting There is no Man more willing than he to acknowledge both the dependance which Mankind have on the divine Being and likewise that whatever Powers or good Qualifications they have they receive the same from God Almighty from whom as the Scripture testifies and all considering Men acknowledge even upon the foot of natural Theology Every good Gift cometh But as he is satisfied that both the Beginnings and Increases of Vertue and Goodness in Men are from God Almighty So he is also satisfied from his own and the experience of all other Men that Mankind are free Agents and are obliged by the Laws of God and Man to use that Freedom rightly And therefore he does not think himself much concerned to determine as some Men venture to do in what particular manner God is pleased to communicate Vertues and good Qualities unto Men or how in particular the divine Aids work with or upon that natural Freedom which we have either antecedently or concomitantly or any or what other way or how in particular the Divine Concurrence and our natural Freedom consist together He thinks these are things in a great measure out of his reach And that as he cannot expect to acquire an entire Certainty about them so he may be as good a Man without the certain knowledge of them as with it But being on the own hand assured that God Almighty is the primary Author of all good he thinks Men are obliged to depend on the Divine Majesty and to ascribe to him the Beginnings and Increases of Vertue and Goodness in them And being on the other hand assured that Mankind are free Agents he sees no reason to doubt but that they can and ought to use that Freedom rightly and that that is the way for them to become Vertuous and good Men. To this I may add that the current Notions which Men have in cases of this Nature about Self-esteem and about Pride and Humility agree very well with what I have before spoken touching the Sentiments which accompany Generosity We are not wont to blame Men or account them Proud nor can we indeed justly so do for resolving which in the mean time supposes Freedom and Choice to become as Vertuous and Good as they possibly can or for believing that their Resolution and Endeavour to be such is a proper and conducive means to that end For thinking it beneath them to revenge an Affront or Injury or to commit a vile and ignominious thing For having an ambition for that which is Vertuous Decent and Venerable and an abhorrence of the contrary or the like These we esteem laudable Principles and according to Vertue And are wont to make use of the innate emmulation and desire of Glory which we find in our selves or others in order to excite our selves or them to things of a worthy and becoming Nature And on the other side we cannot reasonably and I think usually do not esteem it a Part or Instance of true Humility for Men to disparage and degrade the human Nature without grounds Torepresent Mankind as a company of necessary Agents or of Beings either not at all Superiour to Brutes or which will render them much worse than Brutes void of all Goodness Humility does not require that which is against Justice or Truth So also we do not count it an instance of true Humility that a Man can descend to the vilest Actions and thinks nothing unbecoming or beneath him But we rather and no doubt very deservedly esteem him to be in a profligate State who has no regard to his Reputation or Honour But further as to those Vertues or good Dispositions of the Mind which belong to Generosity and by the Method before proposed come to be consider'd next I shall touch upon some of them now and shall by and by have occasion to speak of some others when I come to give a further Interpretation of this Principle by shewing the Affinity and Connexion there is between it and several other Vertues of considerable Note Now Generosity does in general draw to it all those Vertues which bespeak a Manly temper of Mind and produce a tenour of Action becoming the human Nature which Vertues I shall not go about exactly to enumerate But there are some which I must not omit
is a sort of Imprudence which Men are betrayed into by an unaccountable gayety of temper that sometimes befalls them And though this be commonly most incident to young People who by reason of the fire and briskness that is in their Blood and Spirits are most apt to be carried away by vehement and sudden emotions yet there are many who retain this levity and gayety of temper till they come to be far advanced in years Now Generosity helps to correct the Irregularities of this temper as it ballasts and poises the Mind and excites Men to do those things only which are grave manly and discreet that is to act according to the rules of Prudence And in regard 't is part of the character of a Generous Man firmly and advisedly to resolve to prosecute in all his actions as neer as he can that which is ultimately and simply best Whilst we suppose him to do that we must suppose him to be competently conusant and capable of judging what is best that is to be at least a competently Prudent Man Sincerity is a Vertue whereby a Man is disposed sincerely and uprightly to prosecute that which he deems to be simply best This Vertue is one of the brightest characters of the Soul 'T is the life and Spirit of other Vertues And that which is in a particular manner pleasing and acceptable to God Almighty as we may judg from the nature of the thing and as sufficiently appears from several express Declarations in the Gospel of our Saviour So that 't will be a great Recommendation to Generosity if that be found to have a Cognation with it Now Sincerity has an especial relation to the Will It consists in a simplicity of Mind and a Rectitude of Will and intention It is that Purity and uncorrupt Chastity of the Will whereby a Man is engaged to adhere unto that which appears to be best But Generosity is likewise accompanied with the same disposition of Mind which Sincerity produces in Men. For Generosity has in like manner an especial relation to the Will It is attended with that Rectitude of the Will whereby a Man is continually engaged to endeavour to use his Natural Freedom rightly and to chuse and do to his power in all cases that which appears to be best The very description of these two correspond mutually and enter into one another Since that which appears to be best is for an inviolable Law both to the sincere and to the Generous Man these two Vertues must needs have the strictest Connexion imaginable As for Patience which is a Vertue of the Soul whereby a Man for the sake of Vertue and Goodness is contented to endure those things which are difficult and unungrateful to the Animal nature This Vertue evidently appertains to Generosity and may in partitular be referred to the Masculine Firmness of Mind which makes part of that character For Patience do's not reside in a feeble Spirit or in a Breast agitated with untamed and impetuous Passions It dwells in Masculine and firm Minds which are able to endure the shock of Hardships and think it inglorious to shrink when they are engaged in the Cause of Vertue Thus also the Generous Man confirms himself in a resolution to bear the injuries of Men and other misfortunes that may befall him And though he does not throw himself rashly into dangers or misfortunes yet he resolves to go through them with an even and undaunted Spirit Nor indeed can the Generous Man without a due Proportion of the Masculine Vertue of Patience execute those resolutions which he makes of pursuing the highest good Without it the formidable prospect of Death Pain Poverty Shame on the like would quickly break his Measures and dissolve his Resolutions And therefore he thinks he is obliged to arm himself with this Vertue that he may be able the more constantly and steadily to put in are the just Resolutions he makes of acting upon the Principles of Honour and Vertue So likewise we may observe that there are a great many things which put Men into disorder and impatience that do befall them unavoidably and without their own choice such as neither their Industry or Foresight can prevent And that on the other Hand Men do oftentimes by their own folly and peevishness create Vexations to themselves when it is in their power to be in quiet And whether Men are under misfortunes of the First or Latter sort we find by experience that the greatest part of the uneasiness they endure in those cases is owing to the impatience and ungovernableness of their Spirits by means whereof that which would otherwise be easy to be endured becomes intolerable to them Now as to the vexations which we voluntarily bring upon our selves I need not say that Generosity helps us to endure them for which is much better it does really help to prevent them It tends to cure Men of those little freaks and imbecillities of Spirit which are the cause of them And so by taking away the cause takes away the effect And as to the other sort of misfortunes which 't is less in our power to prevent Generosity which helps us to govern our Passions and Appetites which arms our Minds with Masculine Resolutions in a Word which makes us sensible that there is all the reason in the World to submit patiently to the soveraign and wise Government of Almighty God whether he distribute sweet or ungrateful things and to suffer hardships for the sake of Vertue I say Generosity which operates within us in this manner must needs conduce very much to beget in us a patience and constancy of Mind Next consider Justice which is a constant and uniform purpose of giving to every one his due Now the Generous Man pursues the dictates of this Vertue And is willing to do right both to himself and likewise to every body else For he neither envies nor hates any body He thinks it a dishonourable part to do an unjust thing to another either by detracting from his just desert or by wronging him in his Estate his Bed or his Person And so he is kept from several Vices which are opposite to Justice such as Slander false Testimony and Subordination Bribery and unjust Judgment Covetousness Extortion Murder Adultery Rapine Oppression fraud Cruelty and the like Nay he is not content to do strict Justice to other Men But chuseth to render them more than what is in strictness due rather than less He relaxes and qualifies as far as he lawfully may what is rigorous and extreme and exerciseth Justice with that Moderation and Equity which is indeed the Flower and perfection of it And since it is part of his character that he has no mighty value for Honour Riches or the like external things he is under the less temptation to wrong others in order to advance or enrich himself with their spoils So likewise he esteems it a mean and abject thing to be ungrateful to such as
upon these Principles and conducting them rightly be helpful to advance Men in Vertue and Goodness If the Characters herein ascribed to Generosity be consonant to the purest Principles of our Minds and to the clear and undoubted Notions which wise Men have all along had of things Then the main of what I have before offer'd will not I conceive be shaken by a side-wind Objection It was not nor is it necessary or indeed possible that Men in all Countries or Ages of the World should follow just the same Modes of conception or expression or the same Methods of Discourse There is no doubt a great Latitude that may be fairly taken in the manner of discoursing about the particular Vertues and of referring them to certain general Principles of the rational Soul Accordingly we find that the Holy Writers themselves do fall into that variety in this Case which the nature of things so easily admits They often vary from one another in their Expressions and in their Methods of Discourse and Exhortation upon much the same Subjects They give us diversly the descriptions or characters of particular Vertues Sometimes in such manner as seems agreeable to the true nature of them and at other times in such manner as is mostly suited to the present Argument or Purpose of the Writer or to the Principles of the Mind to which they are for that time referred Let us for the present only take notice how many several ways Vertue in general or Religion or Holiness or Goodness call it by what such-like Name you will is represented to us by the several Writers of the holy Books Sometimes it is represented under the name and characters of Wisdom as in the Writings of King Solomon Sometims under the name of Righteousness that is Justice or Rectitude as in several of the sacred Books Sometimes it is comprehended under the general Phrase The Fear of the Lord as in many of the sacred Books both of the old and new Testament Sometimes under that of Love or Dilection comprizing in it the love of God and of our Neighbour as in some of the Books of the old Testament and most of the Books of the new particularly in the Writings of St. John and St. Paul Sometimes under the general Term Faith exhibiting to us the sum of our Duty as in several Books of the new Testament especially in the Writings of St. Paul If therefore the several holy Writers vary from one another in this manner we need not wonder that others should vary from them in things wherein there is naturally so much Latitude Admit then that some one or more of the holy Writers intimates that Faith is a Principle serving to produce in Men several particular Vertues we must not think that that contradicts or excludes what is spoken by such one or more of the holy Writers as intimates that Love or the Fear of God are Principles serviceable to that end Here are now suppose before our Eyes four things which may be deemed Principles of Vertue and Goodness viz. Faith Love Fear of God and Generosity But surely the saying that Faith is such a Principle does not exclude Love from being such too And saying that Love is such a Principle does not exclude the Fear of God from being such too And saying that the Fear of God is such a Principle does not exclude Generosity from being such too because they are each of them more or less such Nor on the other side will Generosity exclude the other Principles of Faith Love or the Fear of God or they exclude it any more than they exclude one another or any more than they exclude Prudence and Sincerity considered as general Principles of Vertue or indeed any other general Principle besides which serves for producing Vertue in Men. The Principles aforementioned may be all of them jointly and severally Principles productive of Vertue And accordingly to them as such either to all of them together or to any of them apart several particular Vertues may properly be referred And of this we have in the case of Faith a great Instance in the 11th Chapter to the Hebrews where we find attributed to Faith a great number of Vertues which distinguished and signalized the Heroes and good Men in several Ages of the World So that upon the Matter the consideration of the Style or the manner of Writing used by the holy Penmen of the Scripture will not I conceive afford any just exception against what I have before offer'd or give any occasion to doubt but that Generosity is such a Principle of Vertue and Goodness as I pretend it is But to speak freely why indeed should we think that none of the holy Writers take notice of the Principle of Generosity when we find that St. Paul gives so lively a description of it in which he concludes and sums up his other particular Exhortations Phil. 4.8 Finally my Brethren says he whatsoever things are True whatsoever things are Honest or Venerable whatsoever things are Just whatsoever things are Pure whatsoever things are Lovely whatsoever things are of good Report if there be any Vertue and if there be any Praise that is if they be Vertuous and Praise-worthy think on these things And when we likewise find in general that the several Vertues which I have shewn do belong to its Character are by frequent and earnest Precepts and Exhortations inculcated upon Men throughout their Writings tho' in other Words perhaps or under other Heads and Relations I say when we find the Case to be thus why should we think that the holy Writers take no notice of this Principle We need not be much concerned about a Word or Name when we have the Thing and Substance If the Thing may in the Substance of it be found in Scripture Or if it be not really and materially repugnant to what is delivered there Or if which is all one in effect it may be demonstrated by rational and convincing Considerations to be a good and useful Principle that ought as I take it to content us II. In the next place I should endeavour to shew the usefulness of the Principle of Generosity for the due Government of our Actions But from the Interpretation of this Principle which I have before offer'd we may pretty well discern that it is like to be of great use for that purpose And this will in great measure supersede what I intended to speak under this Head at least will oblige me to handle it with the more brevity We find there is a vast variety of Circumstances wherein Men may be placed when they come to chuse and act Men fall at times under different Relations to one another and their Cases come to be diversified by Circumstances and Accidents emerging By which means it comes to pass that they are oftentimes at a loss how to chuse and act even in Cases which if they were strip'd of several of their Circumstances would seem plain and clear