In the civil wars of Rome, a party coming to search for a person of quality that was proscribed, a servant put on his master’s clothes, and delivered himself up to the soldiers as the master of the house; he was taken into custody, and put to death, without discovering the mistake. What could be more glorious, than for a servant to die for his master, in that age, when there were not many servants that would not betray their masters? So generous a tenderness in a public cruelty; so invincible a faith in a general corruption; what could be more glorious, I say, than so exalted a virtue, as rather to choose death for the reward of his fidelity, than the greatest advantages he might otherwise have had for the violation of it? CHAPTER IV. IT IS THE INTENTION, NOT THE MATTER, THAT MAKES THE BENEFIT. The _good-will_ of the benefactor is the fountain of all benefits; nay it is the benefit itself, or, at least, the stamp that makes it valuable and current. Some there are, I know, that take the matter for the benefit, and tax the obligation by weight and measure. When anything is given them, they presently cast it up; “What may such a house be worth? such an office? such an estate?” as if that were the benefit which is only the sign and mark of it: for the obligation rests in the mind, not in the matter; and all those advantages which we see, handle, or hold in actual possession by the courtesy of another, are but several modes or ways of explaining and putting the good-will in execution. There needs no great subtlety to prove, that both benefits and injuries receive their value from the intention, when even brutes themselves are able to decide this question. Tread upon a dog by chance, or put him to pain upon the dressing of a wound; the one he passes by as an accident; and the other, in his fashion, he acknowledges as a kindness: but, offer to strike at him, though you do him no hurt at all, he flies yet in the face of you, even for the mischief that you barely meant him.