But that the gift may make the receiver a friend, it must be useful to him, because utility stamps on the memory the image of the gift, which is the food of friendship, and the firmer the impression, so much the greater is the utility; hence, Martino was wont to say, "Never will fade from my mind the gift Giovanni made me." Wherefore, in order that in the gift there may be its virtue, which is Liberality, and that it may be ready, it must be useful to him who receives it.
Finally, since the act of virtue should be free, not forced, it is free action, when a person goes willingly to any place; which is shown by his keeping the face turned thitherward; it is forced action, when he goes against his will; which is shown by his not looking cheerfully towards the place whither he goes: and thus the gift looks towards its appointed place when it addresses itself to the need of the receiver.
And since it cannot address itself to that need except it be useful, it follows, in order that it may be with free action, that the virtue be free, and that the gift go freely to its object, which is the receiver; and consequently the gift must be to the utility of the receiver, in order that there may be a prompt and reasonable Liberality therein.
The third respect in which one can observe a ready Liberality, is giving unasked; because, to give what is asked, is, on one side, not virtue, but traffic; for, the receiver buys, although the giver may not sell; and so Seneca says "that nothing is purchased more dearly than that whereon prayers are expended." Hence, in order that in the gift there be ready Liberality, and that one may perceive that to be in it, there must be freedom from each act of traffic, and the gift must be unasked.

Wherefore that which is besought costs us so dear, I do not mean to argue now, because it will be fully discussed in the last treatise of this book..