man upon the face of the earth would escape, and yet every man would expect to be his judge. Once again, we are all of us ungrateful; and the number does not only take away the shame, but gives authority and protection to the wickedness. It is thought reasonable by some, that there should be a law against ingratitude; for, say they, it is common for one city to upbraid another, and to claim that of posterity which was bestowed upon their ancestors; but this is only clamor without reason. It is objected by others, as a discouragement to good offices, if men shall not be made answerable for them; but I say, on the other side, that no man would accept of a benefit upon those terms. He that gives is prompted to it by a goodness of mind, and the generosity of the action is lessened by the caution: for it is his desire that the receiver should please himself, and owe no more than he thinks fit. But what if this might occasion fewer benefits, so long as they would be franker? nor is there any hurt in putting a check upon rashness and profusion. In answer to this; men will be careful enough when they oblige without a law: nor is it possible for a judge ever to set us right in it; or indeed, anything else, but the faith of the receiver. The honor of a benefit is this way preserved, which is otherwise profaned, when it comes to the mercenary, and made matter of contention. We are even forward enough of ourselves to wrangle, without necessary provocations. It would be well, I think, if moneys might pass upon the same conditions with other benefits, and the payment remitted to the conscience, without formalizing upon bills and securities: but human wisdom has rather advised with convenience than virtue; and chosen rather to _force_ honesty than _expect_ it. For every paltry sum of money there must be bonds, witnesses, counterparts, powers, etc., which is no other than a shameful confession of fraud and wickedness, when more credit is given to our seals than to our minds; and caution taken lest he that has received the money should deny it. Were it not better now to be deceived by some than to suspect all? what is the difference, at this rate, betwixt the benefactor and the usurer, save only that in the benefactor’s case there is nobody stands bound? SENECA OF A HAPPY LIFE. CHAPTER I. OF A HAPPY LIFE, AND WHEREIN IT CONSISTS.