An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

CHAP. XXVI. Of the Laws of Mutual Humanity.

I. Every one is bound t•• be helpful to his Neigh∣bours. GOod-will is a Quality, that is inborn in the Minds of all Men; so that he seems to have shaken hands with Humanity, who is not ready to do good turns to his Neighbour. For it is a Law of Nature, that every one should bear Good-will towards others of his own kind, and, as far as his condition and circumstances will per∣mit, endeavour to procure their Good. For since Nature hath made an Affinity and Kindred be∣tween all Mankind, joyning them together in a Brotherly Band, it is not enough for them that they do not hurt one another; but it is over and above necessary, that they assist and succour each other. Now Men become useful to others, either in their own persons, or by imparting such Con∣veniences or good things to them, as are benefici∣al and advantageous to them.

II. Who are useful, and who useless to the Com∣monwealth. By our selves, or in our own persons we become useful to others, when from our very Child-hood we are educated in good Manners and Literature, and acquire those Accomplishments of Body and Mind, the fruits whereof may afterwards redound to the good of others, and our Actions procure Honour or advantage to the Commonwealth. And therefore they are injurious to Human Society, who lead a lazy and slothful Life, and indulging their Body only, consider none but themselves: And who with the Riches they have got, or in∣herited do Fat themselves like Hogs, minding no∣thing else, but to Live as long as they can, and to Glut themselves with Pleasure, and wallow in all manner of Luxury.

III. Who are to be hon∣oured in a Common∣wealth. But they who lay out themselves for the Ser∣vice, Honour and Advantage of the Common∣wealth, ought to be had in high esteem by all the Members of it, whose Duty it is to promote as far as in them lies, all their good endeavours, and to take heed lest being moved by Envy, they de∣spise the things they understand not, or which they themselves despair of attaining to. For what can be imagined more unjust, than to think ill of them, who are of use to their Country, and to hate those who lay out themselves in doing good to others, and make it their Business to promote the publick Good?

IV. We are freely to give those things, the bestowing whereof is no detri∣ment. The things that we may bestow upon others are, such especially as we can part with, without any damage or prejudice to our selves, but are of great advantage to the Receiver. And according∣ly the Law saith, whatsoever is of advantage to me, and is not at all hurtful to thee, the same it is not fitting that thou shouldst hinder me of; for this is the Dictate of Equity, tho' it be no due of Justice. It is a piece of a Malicious Nature in any one, to forbid others to draw Water at his Well standing by the way side; or to envy others that are in darkness to enjoy the light of his Can∣dle; or who will not permit his Neighbour to kin∣dile a stick of Wood in his Fire; forasmuch as all this may be done without dimminishing of the Water in the Fountain, the Light in the Candle, or the Fire on the Hearth. Wherefore, when any one undervalues the possession of any thing be∣longs to him, and intends to make no further use of it, it is not only inhuman, but unjust to deny the same to another, and rather suffer it to be

spoiled, than that it should be of use and advant∣age to others. Wherefore according to the Law of Nature, tho' outward Laws ••e silent, all things that are of no use, belong to the Poor, and Rich∣men are bound at the least, to bestow all those things on the Poor and Needy which they leave off, as likewise the superfluous Meat of their Tables.

V. We must be Noble and Generous in the Relie∣ving of our Neighbour. But forasmuch as this last mentioned, is the least piece of Humanity we can express to others, they act more generously, and shew themselves more to be Men, who are ready to do good to others, tho' with some detriment or prejudice to themselves. Only we must take care, that these our Charitable Offices, be not hurtful to those who receive them, and instead of being beneficial to them prove their Bane. Thus it is with good reason, that we refuse putting Arms into a Madmans Hands, deny one that is Sick of a Dropsy cold Water, are importu∣nately troublesome to one that is Sick of a Lethar∣gy to hinder him from Sleep, and keep Mony from him, who we know will go and throw it away at Dice. Because in the bestowing of Be∣nefits, we are not so much to mind the Will of those who desire them, as of what use and ad∣vantage they will be to them.

VI. Gifts or Benefits are to be be∣stow'd free∣ly. In our bestowings of Benefits, there must be no hope of receiving the like in lieu thereof; because Vertuous Actions carry their Reward along with them, and therefore are to be practised without any respect of gain, or advantage to be reaped from them. Thus we give to Poor Seamen, that have been Shipwrackt, whose Faces we shall never see again, and relieve and succour the miserable, meerly because they are so, and because it is a Duty of Humanity incumbent upon us, to take Pity on the Calamitous and Miserable. By the same motive, we sometimes bestow our Benefits secretly, without making our selves known to those whom we relieve, to comply with their Shamefacedness, and that they may rather seem to find it, than to receive it.

VII. The Duties of those who receive Favours or Benefits from others. In the receiving of Benefits it is required, that we be thankfully affected towards our Benefactors, and express our acknowledgment to them, and how ready we shall be upon occasion to return their kindness with advantage. Not as if it were necessary, that our return should be always of the same value, and estimate with the benefit received, for in many cases it is sufficient if only with a sincere Will, and grateful Mind, we acknowledge our Obligation, and are ready to make a return, tho' it may not be in our power to do it. Tho' indeed where Men are able, it is better to express their Gratitude, by returning the like good Offices and Benefits, besides the testifying of our thanks by words. For the great use of Benefits, is to beget a nearer Union and Love amongst Men, and to be an occasion for the exercising of Bene∣volence and Liberality. But if any one is unwil∣ling to be engaged to another, he may refuse the offered kindness, or at least so handsomely decline it, as that he that offers it, may not take it ill, that his Good-will or Kindness is slighted.

VIII. There is no Vice more abomina∣ble than is that of In∣gratitude. A Man cannot be guilty of a more shameful Vice, than that of Ingratitude; insomuch that there are no Nations so Barbarous, no Manners so Sa∣vage, but do condemn and detest it. For tho' an unthankful person be no•• injurious to another, yet is he no less infamous than a Thief, a Mur∣therer, or a Traitor; seeing that the very Wild Beasts themselves, when engaged by our care and kindness, are not wanting to express their thankful∣ness, not only in acknowledging it by their ge∣stures, but often by defending their Benefactors in time of danger. And accordingly the Law of Nature ordains, that we never receive any Bene∣fit, but with such an inward Disposition, that the Benefactor may never have any occasion to repent himself of having bestowed it upon us. The rea∣son of which Law is, because if we receive a Benefit with a Disposition contrary to this, there will be no more Kindness to be found amongst Men, and all Amicableness will be banisht from amongst them.

IX. Why we cannot bring an Action a∣gainst an ungrateful person. But you'l say, if the abominableness of this Crime be such, why are not ungrateful Men im∣pleaded, and why may not an Action be had a∣gainst them?

To which I answer that the reason is plain, be∣cause a Benefit is a free Gift, and being a Vertu∣ous Action must not be omitted, because of the unthankfulness of the Receiver. Besides, Gratitude cannot be lookt upon as a strict due, because it was not agreed upon contract, tho' there might be some hope of it. Moreover, if an Action might be had against an ungrateful Man, seeing there be so many of them in the World, all Courts of Justice would not be sufficient to hear or de∣termin them, and the rather because of the mani∣fold Circumstances which alter the Benefit, and encrease or diminish it.