Revenge is a kinde of Wilde^[1] 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^[2]. Certainly, in taking Revenge, A Man is but even with his Enemy; But in passing it over, he is Superiour: For it is a Prince's part to Pardon. And Salomon, I am sure^[3], saith, It is the glory of a Man to passe by an offence. That which is past, is gone and Irrevocable; And wise Men have Enough to doe with things present and to come: Therefore, they doe but trifle with themselves that labour in past matters. There is no man doth a wrong for the wrong's sake, But therby to purchase himselfe^[4] Profit, or Pleasure, or Honour, or the like. Therfore why should I be angry with a Man, for loving himselfe better then mee? And if any Man should doe wrong, meerely^[5] out of ill nature, why^[6], yet it is but like the Thorn, or Bryar, which prick and scratch because they can doe no other. The most Tolerable^[7] 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^[8], And it is two for one. Some, when they take Revenge, are Desirous the party should know whence it commeth: 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 flyeth in the Darke. Cosmus, Duke of Florence, had a Desperate^[9] Saying against Perfidious or Neglecting^[10] Friends, as if those wrongs were unpardonable: You shall reade (saith he) that we are ​commanded to forgive our Enemies; But you never read that wee are commanded to forgive our Friends. But yet the Spirit of Iob was in a better tune; Shall wee (saith he) take good at God's Hands, and not be content to take evill also? And so of Friends in a proportion^[11]. This is certaine, That a Man that studieth Revenge keepes his owne Wounds greene^[12], which otherwise would heale and doe well. Publique Revenges^[13] are, for the most part, Fortunate^[14]; 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, Vindicative Persons live the Life of Witches, who, as they are Mischievous, So end they Infortunate.