REVENGE is a kind of wild justice; which the more man's nature runs to,
the more ought law to weed it out. For as for the first wrong, it doth
but offend the law; but the revenge of that wrong, putteth the law out
of office. Certainly, in taking revenge, a man is but even with his
enemy; but in passing it over, he is superior; for it is a prince's part
to pardon. And Solomon, I am sure, saith, It is the glory of a man, to
pass by an offence. That which is past is gone, and irrevocable; and
wise men have enough to do, with things present and to come; therefore
they do but trifle with themselves, that labor in past matters. There
is no man doth a wrong, for the wrong's sake; but thereby to purchase
himself profit, or pleasure, or honor, or the like. Therefore why should
I be angry with a man, for loving himself better than me? And if any man
should do wrong, merely out of ill-nature, why, yet it is but like the
thorn or briar, which prick and scratch, because they can do no other.
The most tolerable sort of revenge, is for those wrongs which there is
no law to remedy; but then let a man take heed, the revenge be such as
there is no law to punish; else a man's enemy is still before hand, and
it is two for one. Some, when they take revenge, are desirous, the
party should know, whence it cometh. This is the more generous. For the
delight seemeth to be, not so much in doing the hurt, as in making
the party repent. But base and crafty cowards, are like the arrow that
flieth in the dark. Cosmus, duke of Florence, had a desperate saying
against perfidious or neglecting friends, as if those wrongs were
unpardonable; You shall read (saith he) that we are commanded to forgive
our enemies; but you never read, that we are commanded to forgive our
friends. But yet the spirit of Job was in a better tune: Shall we (saith
he) take good at God's hands, and not be content to take evil also? And
so of friends in a proportion. This is certain, that a man that studieth
revenge, keeps his own wounds green, which otherwise would heal, and do
well. Public revenges are for the most part fortunate; as that for the
death of Caesar; for the death of Pertinax; for the death of Henry the
Third of France; and many more. But in private revenges, it is not so.
Nay rather, vindictive persons live the life of witches; who, as they
are mischievous, so end they infortunate.