The Divine Institutes

Therefore humanity is to be preserved, if we wish rightly to be called men. But what else is this preservation of humanity than the loving a man because he is a man, and the same as ourselves? Therefore discord and dissension are not in accordance with the nature of man; and that expression of Cicero is true, which says that man, while he is obedient to nature, cannot injure man. Therefore, if it is contrary to nature to injure a man, it must be in accordance with nature to benefit a man; and he who does not do this deprives himself of the title of a man, because it is the duty of humanity to succour the necessity and peril of a man. I ask, therefore, of those who do not think it the part of a wise man to be prevailed upon and to pity, If a man were seized by some beast, and were to implore the aid of an armed man, whether they think that he ought to be succoured or not? They are not so shameless as to deny that that ought to be done which humanity demands and requires. Also, if any one were surrounded by fire, crushed by the downfall of a building, plunged in the sea, or carried away by a river, would they think it the duty of a man not to assist him? They themselves are not men if they think so; for no one can fail to be liable to dangers of this kind. Yes, truly, they will say that it is the part of a human being, and of a brave man too, to preserve one who was on the point of perishing. If, therefore, in casualties of this nature which imperil the life of man, they allow that it is the part of humanity to give succour, what reason is there why they should think that succour is to be withheld if a man should suffer from hunger, thirst, or cold? But though these things are naturally on an equality with those accidental circumstances, and need one and the same humanity, yet they make a distinction between these things, because they measure all things not by the truth itself, but by present utility. For they hope that those whom they rescue from peril will make a return of the favour to them. But because they do not hope for this in the case of the needy, they think that whatever they bestow on men of this kind is thrown away. Hence that sentiment of Plautus is detestable: —

“He deserves ill who gives food to a beggar;
For that which he gives is thrown away, and
It lengthens out the life of the other to his misery.”

But perhaps the poet spoke for the actor.

What does Marcus Tullius say in his books respecting Offices? Does he not also advise that bounty should not be employed at all? For thus he speaks: “Bounty, which proceeds from our estate, drains the very source of our liberality; and thus liberality is destroyed by liberality: for the more numerous they are towards whom you practice it, the less you will be able to practice it towards many.” And he also says shortly afterwards: “But what is more foolish than so to act that you may not be able to continue to do that which you do willingly?” This professor of wisdom plainly keeps men back from acts of kindness, and advises them carefully to guard their property, and to preserve their money-chest in safety, rather than to follow justice. And when he perceived that this was inhuman and wicked, soon afterwards, in another chapter, as though moved by repentance, he thus spoke: “Sometimes, however, we must exercise bounty in giving: nor is this kind of liberality altogether to be rejected; and we must give from our property to suitable persons when they are in need of assistance.” What is the meaning of “suitable?” Assuredly those who are able to restore and give back the favour. If Cicero were now alive, I should certainly exclaim: Here, here, Marcus Tullius, you have erred from true justice; and you have taken it away by one word, since you measured the offices of piety and humanity by utility. For we must not bestow our bounty on suitable objects, but as much as possible on unsuitable objects. For that will be done with justice, piety, and humanity, which you shall do without the hope of any return!

This is that true and genuine justice, of which you say that you have no real and life-like figure. You yourself exclaim in many places that virtue is not mercenary; and you confess in the books of your Laws that liberality is gratuitous, in these words: “Nor is it doubtful that he who is called liberal and generous is influenced by a sense of duty, and not by advantage.” Why therefore do you bestow your bounty on suitable persons, unless it be that you may afterwards receive a reward? With you, therefore, as the author and teacher of justice, whosoever shall not be a suitable person will be worn out with nakedness, thirst, and hunger; nor will men who are rich and abundantly supplied, even to luxuriousness, assist his last extremity. If virtue does not exact a reward; if, as you say, it is to be sought on its own account, then estimate justice, which is the mother and chief of the virtues, at its own price, and not according to your advantage: give especially to him from whom you hope for nothing in return. Why do you select persons? Why do you look at bodily forms? He is to be esteemed by you as a man, whoever it is that implores you, because he considers you a man. Cast away those outlines and sketches of justice, and hold fast justice itself, true and fashioned to the life. Be bountiful to the blind, the feeble, the lame, the destitute, who must die unless you bestow your bounty upon them. They are useless to men, but they are serviceable to God, who retains them in life, who endues them with breath, who vouchsafes to them the light. Cherish as far as in you lies, and support with kindness, the lives of men, that they may not be extinguished. He who is able to succour one on the point of perishing, if he fails to do so, kills him. But they, because they neither retain their nature, nor know what reward there is in this, while they fear to lose, do lose, and fall into that which they chiefly guard against; so that whatever they bestow is either lost altogether, or profits only for the briefest time. For they who refuse a small gift to the wretched, who wish to preserve humanity without any loss to themselves, squander their property, so that they either acquire for themselves frail and perishable things, or they certainly gain nothing by their own great loss.