the importance of purpose, and, in spite of his Aristotle, he misses
the point on which Aristotle, as a close observer of social
conditions, insists, that gifts without purpose and reciprocity foster
the dependence they are designed to meet. The proverb of the "pierced
cask" is as applicable to ecclesiastical as to political almsgiving,
as has often been proved by the event. The distribution of all
"superfluous" income in the form of alms would have the effect of a
huge endowment, and would stereotype "the poor" as a permanent and
unprogressive class. The proposal suggests that St Thomas contemplated
the adoption of a method of relief which would be like a voluntary
poor-law; and it is noteworthy that his phrase "necessary relief"
forms the defining words of the Elizabethan poor-law, while he also
lays stress on the importance of "correction," which, on the decline
and disappearance of the penitential system, assumed at the
Reformation a prominent position in administration in relation not
only to "sin," but also to offences against society, such as idleness,
&c.

On this foundation was built up the classification of acts of charity,
which in one shape or another has a long social tradition, and which St
Thomas quotes in an elaborated form--the seven spiritual acts
(_consule_, _carpe_, _doce_, _solare_, _remitte_, _fer_, _ora_),
counsel, sustain, teach, console, save, pardon, pray; and the seven
corporal (_vestio_, _poto_, _cibo_, _redimo_, _tego_, _colligo_,
_condo_) I clothe, I give drink to, I feed, I free from prison, I
shelter, I assist in sickness, I bury (II. II.^ae xxxii. 2). These in
subsequent thought became "good works," and availed for the after-life,
bringing with them definite boons. Thus charity was linked to the system
of indulgences. The bias of the act of charity is made to favour the
actor. Primarily the benefit reverts to him. He becomes conscious of an
ultimate reward accruing to himself. The simplicity of the deed, the
spontaneity from which, as in a well-practised art, its freshness
springs and its good effects result, is falsified at the outset. The
thought that should be wholly concerned in the fulfilment of a definite
purpose is diverted from it. The deed itself, apart from the outcome of
the deed, is highly considered. An extreme inducement is placed on
giving, counselling, and the like, but none on the personal or social
utility of the gift or counsel. Yet th