See here, 1. How formidable kings are, and what a terror they strike upon those they are angry with. Their fear, with which (especially when they are absolute and their will is a law) they keep their subjects in awe, is as the roaring of a lion, which is very dreadful to the creatures he preys upon, and makes them tremble so that they cannot escape from him. Those princes that rule by wisdom and love rule like God himself, and bear his image; but those that rule merely by terror, and with a high hand, do but rule like a lion in the forest, with a brutal power. Oderint, dum metuant - Let them hate, provided they fear. 2. How unwise therefore those are that quarrel with them, that are angry at them, and so provoke them to anger. They sin against their own lives. Much more do those do so that provoke the King of kings to anger. Nemo me impune lacesset - No one shall provoke me with impunity.

This is designed to rectify men's mistakes concerning strife. 1. Men think it is their wisdom to engage in quarrels; whereas it is the greatest folly that can be. He thinks himself a wise man that is quick in resenting affronts, that stands upon every nicety of honour and right, and will not abate an ace of either, that prescribes, and imposes, and gives law, to every body; but he that thus meddles is a fool, and creates a great deal of needless vexation to himself. 2. Men think, when they are engaged in quarrels, that it would be a shame to them to go back and let fall the weapon; whereas really it is an honour for a man to cease from strife, an honour to withdraw an action, to drop a controversy, to forgive an injury, and to be friends with those that we have fallen out with. It is the honour of a man, a wise man, a man of spirit, to show the command he has of himself by ceasing from strife, yielding, and stooping, and receding from his just demands, for peace-sake, as Abraham, the better man, Gen 13:8.

See here the evil of slothfulness and the love of ease. 1. It keeps men from the most necessary business, from ploughing and sowing when the season is: The sluggard has ground to occupy, and has ability for it; he can plough, but he will not; some excuse or other he has to shift it off, but the true reason is that it is cold weather. Though ploughing time is not in the depth of winter, it is in the borders of winter, when he thinks it too cold for him to be abroad. Those are scandalously sluggish who, in the way of their business, cannot find in their hearts to undergo so little toil as that of ploughing and so little hardship as that of a cold blast. Thus careless are many in the affairs of their souls; a trifling difficulty will frighten them from the most important duty; but good soldiers must endure hardness. 2. Thereby it deprives them of the most necessary supports: Those that will not plough in seed-time cannot expect to reap in harvest; and therefore they must beg their bread with astonishment when the diligent are bringing home their sheaves with joy. He that will not submit to the labour of ploughing must submit to the shame of begging. They shall beg in harvest, and yet have nothing; no, not then when there is great plenty. Though it may be charity to relieve sluggards, yet a man may, in justice, not relieve them; they deserve to be left to starve. Those that would not provide oil in their vessels begged when the bridegroom came, and were denied.

A man's wisdom is here said to be of use to him for the pumping of other people, and diving into them, 1. To get the knowledge of them. Though men's counsels and designs are ever so carefully concealed by them, so that they are as deep water which one cannot fathom, yet there are those who by sly insinuations, and questions that seem foreign, will get out of them both what they have done and what they intend to do. Those therefore who would keep counsel must not only put on resolution, but stand upon their guard. 2. To get knowledge by them. Some are very able and fit to give counsel, having an excellent faculty of cleaving a hair, hitting the joint of a difficulty, and advising pertinently, but they are modest, and reserved, and not communicative; they have a great deal in them, but it is loth to come out. In such a case a man of understanding will draw it out, as wine out of a vessel. We lose the benefit we might have by the conversation of wise men for want of the art of being inquisitive.

Note, 1. It is easy to find those that will pretend to be kind and liberal. Many a man will call himself a man of mercy, will boast what good he has done and what good he designs to do, or, at least, what an affection he has to well-doing. Most men will talk a great deal of their charity, generosity, hospitality, and piety, will sound a trumpet to themselves, as the Pharisees, and what little goodness they have will proclaim it and make a mighty matter of it. 2. But it is hard to find those that really are kind and liberal, that have done and will do more than either they speak of or care to hear spoken of, that will be true friends in a strait; such a one as one may trust to is like a black swan.

It is here observed to the honour of a good man, 1. That he does well for himself. He has a certain rule, which with an even steady hand he governs himself by: He walks in his integrity; he keeps good conscience, and he has the comfort of it, for it is his rejoicing. He is not liable to those uneasinesses, either in contriving what he shall do or reflecting on what he has done, which those are liable to that walk in deceit. 2. That he does well for his family: His children are blessed after him, and fare the better for his sake. God has mercy in store for the seed of the faithful.

Here is, 1. The character of a good governor: He is a king that deserves to be called so who sits in the throne, not as a throne of honour, to take his ease, and take state upon him, and oblige men to keep their distance, but as a throne of judgment, that he may do justice, give redress to the injured and punish the injurious, who makes his business his delight and loves no pleasure comparably to it, who does not devolve the whole care and trouble upon others, but takes cognizance of affairs himself and sees with his own eyes as much as may be, Kg1 10:9. 2. The happy effect of a good government. The presence of the prince goes far towards the putting of wickedness out of countenance; if he inspect his affairs himself, those that are employed under him will be kept in awe and restrained from doing wrong. If great men be good men, and will use their power as they may and ought, what good may they do and what evil may they prevent!