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 beforehand, 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,44 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?”45 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 revenges46 are for the most part fortunate; as that for the death of Cæsar;47 for the death of Pertinax; for the death of Henry the Third of France;48 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 unfortunate.
V.—OF ADVERSITY.
It was a high speech of Seneca (after the manner of the Stoics), that “the good things which belong to prosperity are to be wished, but the good things that belong to adversity are to be admired.” (“Bona rerum secundarum optabilia, adversarum mirabilia.”)49 Certainly, if miracles be the command over nature, they appear most in adversity. It is yet a higher speech of his than the other (much too high for a heathen), “It is true greatness