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POlicie obligeth Kings to foment the beginnings of division amongst their neighbours, but it ought to be accompanied with Justice, else it cannot passe for a vertue, and is to be used onely towards enemies. The Laws both of nature and Christianity forbiddeth the doing of that to others, which we would not have
done to our selves, they who deal otherwise do invert the rules of humane society. Bajazet the Turkish Emperour was to be pardoned for that answer of his to Sigis∣monds Ambassadours, (who remonstrated to him that having no right or Title to Bulgaria, he was bound in Justice to withdraw his Arms from it) that he had such Guns in his Arcenal, as gave him a right not only to Bulgaria, but as much as he could finger too, in any other place. An answer I say excusable in a Tyrant, who openly professeth to trample all Equity under foot, but not so in Christian Princes, whose victories ought alwayes to be bounded in with Justice. That which Antigo∣nus the Great, replyed to one, who would needs perswade him, that whatever Kings had a mind to, was lawful, was much more praise worthy, he told him true, it was so, but amongst Barbarian Kings, not them who professe Justice, and to whom all injustice is an abomination. God hath in the Scriptures apointed di∣stinct Laws both for Princes and private men; and as particular persons may not do any thing against the Common good, so Princes cannot attempt any thing of injustice without offence. Plutarch blameth Marius very much, for not executing Justice, but when it was advantageous, and because he alwayes took profit to be honest, not regarding truth so he might be stronger, but measured the worth of the one by the value of t'other, and attempted the executing of that by craft which he could not obtain by Force. God, saith Isaiah, reproveth the counsels of them which are not conformable to his Laws, and Princes do but in vain hope to bring their designs to a good passe, when as there is no resistance of Gods decrees.