Lactantius — Divine Institutes 6.11

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?