A SERMON Touching schism, Lately Preached at St. Mary's in CAMBRIDGE, By RI. WATSON Fellow of GONVILE and CAjUS college.  Romans 16. 17, 18. Now I beseech you, brethren, mark them which cause divisions, and offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the people. 
Printed by ROGER DANIEL, Printer to the university of Cambridge. 1642. And are to be sold by William Graves, bookseller in the Regent-walk.   

To the Worll. my very worthy friend, and much honoured Patron, Mr. RICHARD CAMDEN.  
Sir,  
SAint Augustine and divers reverend Fathers of the Primitive Church, because there were many heretics in their time, writ themselves and advised others of competent ability to write against heresy. We have alike reason in these our days, and, if the mouths of our grave ecclesiastical Worthies could breathe through the iniquity of the times, might from them too assuredly have alike encouragement to preach against schism. My apprehension hereof first incited me to a rational discussion, which at length concluded in this resolution, That my silence (how inconsiderable soever) should not entitle me to the least interest in betraying the Church to either of her two homebred prevalent enemies, Blind Ignorance or Obstinate Malice. The success which my endeavours herein found by this academical performance (if my friends tongues translated aright the language of their hearts) being as beyond its desert, so, I truly and ingenuously confess, beyond likewise either my expectation or hope, could be but a mean, if any incentive to this my farther publication of it; whereby it may meet with a different character from that which their charitable impression at first afforded it. For I'll not go about so to captivate the judgements of my candid auditors, as to chain them to their first conceived opinion. I know the eye is a lamp which often lights the understanding to the discovery of some errors formerly lost in the labyrinth of the ear. Things approved when heard may undergo a contrary most just, because more deliberate, censure in the reading. What motives soever I had (such, it may be, as imposed rather a kind of necessity than gave me satisfaction) I desire to conceal. The reason of my dedication to yourself (my many and great Collegiate obligations engaging the choicest of my future endeavours in a higher discharge) needs run no hazard of your various conjecture, being my desire to employ it as a thankful acknowledgement of your first Christian grace vouchsafed me at the Font, seconded by your pious most careful performance of that charge the Church there gave you of my nonage, and still continued by your most frequent ample accumulation of favours, which shall hereafter upon the emergence of any farther occasion be most duly commemorated by  
Your ever-obliged servant and dutiful godson, RI. WATSON.   
Ephes. chap. 4. vers. 2, & 3. With all humbleness of mind, and meekness, with long-suffering, forbearing one another in love: Endeavouring to keep the unity of the Spirit in the bond of peace. 
PYthagoras, that old Samian Philosopher, who (as Justine Martyr records) was wont to veil and disguise his opinions under dark speeches and mystical symbols, having made unity the original of all things, and the cause of all good that is in the world; the Father takes not his words for his meaning, but under the allegorical veil of that unity discovers an undivided deity: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith he in his Cohortation to the Grecians. As if that and God were so inseparably linked together, that the thought of man, although suggested but by the dictate of nature, could not possibly part them asunder. In like manner, S. Paul in this chapter exhorting the Ephesians to the endeavour of keeping the unity of the Spirit in the bond of peace, after he hath told them, There is but one body, meaning of a Catholic Church howsoever dispersed over the whole earth; But one Spirit, of a God informing and giving life to every member thereof; But one hope of their Christian calling (as if all this unity were but to usher in a single deity) he concludes all with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, There is one God, vers. 6. Yet before he gets up to this, he binds the Ephesians in a bond of union with that triple cord, wherein their whole Christianity was twisted, which could admit of no separation at all, unless they would seem to dissolve their profession: There is one Lord, whom Christians obey, and therefore no distraction by service, There is one faith, whereby they believe, and therefore no division by Creeds; There is one baptism, whereby they get entrance into the Church, and therefore no distinction by initiative grace. And these three are more peculiarly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that trinity of unities, wherein God, by the ministry of S. Paul, appears to his Church, as it were in the shape of three Angels, as once he did to Abraham and Sarah, to put her in mind of that conjugale foedus, that league of love between her and her husband, whereby she may fructify and bring forth an Isaac, a child of joy, peace, unity, and concord, wherein may all the earth be blessed. Or, to speak plainly, They are a triple motive to that Christian duty enjoined in my text, a serious endeavour of preventing schism, of preserving Peace and unity in the Church.  
There is a two fold firmament, saith a reverend and learned Prelate of our own, 
〈…〉 ad O●ig. Eccls 6.  Firmamentum Coeli, & firmamentum Ecclesiae; one of heaven, and another of the Church here upon earth. Now as we read in the history of the Creation of two great Luminaries ordained by God for the ornament and benefit of that, so saith he, is the like number appointed for the convenience of this: Sol & Luna, Regnum & Sacerdotium; There the sun and the Moon, here the kingdom and the Priesthood. And as for preserving the entire lustre of the Moon is required a continual influence of light from the sun; so likewise to maintain the sacerdotal Dignity, a perpetual emanation from the regal Authority: Nam ubi semel tollebatur sceptrum judae, profanabatur & Levi sacerdotium, When once Juda's sceptre's departed, Levi's Priesthood's presently profaned. And thus far the parallel holdeth very well. In one thing it faileth, or rather exceedeth, That whereas the Moon repayeth no tribute, nor (for aught we know) conferreth any thing to the ornament or benefit of the sun; here it is otherwise, where the Regal rays transmitted to the Priesthood reflect on themselves, and (beside that in the end they double the lustre of that glorious body from whence they proceeded) contract such an influence in the reflection, as conduceth much (if not to the being precisely taken, at least) to the happy and well being of the same. Wherefore these two, like Eros and Anteros in the Fables of the Poets, are sick or well both at a time. There is a double cause of their distemper; Rebellion in the one, and schism in the other: which two too often engender, and endeavour to beget some strange monster, the seed of which must needs be the subversion of monarchical government in the State, episcopal in the Church. The later of the two, which is schism in the Church, is chiefly aimed at in this place by S. Paul: the prevention of that, the duty in the text, Endeavouring to keep the unity of the Spirit in the bond of peace.  
There shall be some resemblance between my manner of handling these words, and the thing itself implied in the same. And therefore of them I will make no ominous division, which intend a happy and successful union. Nor will I deal much with them by themselves, but wind them into my discourse on the former in the second verse. Wherein I shall follow Aquinas his method, who, out of the connexion they have both together, hath well observed four vices which concur to the production of schism, and four opposite virtues, whereby it is easily crushed in the womb, and becomes abortive. The first is Pride, and to that is opposed humility, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with all humbleness of mind. The second Anger, and to that is opposed meekness, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with meekness. The third, Impatience, to that Patience, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with long-suffering. The fourth and last is Inordinate zeal, the opposite virtue to which is not expressed, but implied, as he thinketh, in the subsequent words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, supporting one another through love. Of all these in their order.  
First of Pride.  
What S. Jerome said of heretics, 
●om in Ho●●. 5  is very true of schismatics, Matrem habent iniquitatis suae superbiam, dum semper altiorase scire jactitant & in Ecclesiae contumeliam debacchantur, They have Pride the mother of their iniquity, while they always boast of their transcendent knowledge, and rage to the contumely and reproach of the Church. Which made Irenaeus join them together, Scindentes, & clatos, & sibi placentes, 
Advers. haer. lib. 4. c. 43.  schismatics, proud, and self-pleasing men. These are they, whose private opinions must stand in equipage with the determinations of general counsels, the unanimous consent of Primitive Traditions; nay, the Scripture itself must strike sail to their judgements, and admit of none but their vain glosses, and absurd interpretations. This for the Doctrine. As for Discipline, since they cannot by their double diligence find our Mother the Church so straight laced, as to be restrained to either precept or precedent (I mean not in her episcopal Government, which being established, as we suppose, by Divine right, the whole Army of their presbyterial arguments will scarce be ever able to move, much less to evert; but) in prescribing ceremonies, things indifferent in themselves, and wholly left to her pious judgement in a legal Synod to alter, increase, or diminish, according as the different circumstances, incident to her state and condition, may dictate convenient; they feign to themselves a peculiar familiarity with God, as Numa did with his goddess Egeria, and think the Church is bound to believe them, and, out of a reverend esteem thereof, confine her practice to their prescriptions; not one of which but they all hug as close as ere Ixion did his Juno in the Fable, being none of the true Juno indeed, no goddess descended from heaven, but a mere cloud of their depraved fancy and proud conceit.  
I have read of Socrates, That when the Oracle of Apollo had pronounced him the wisest of men, though his reverence was such to his god, that he would not plainly give him the lie, yet was his modesty likewise such, and mean conceit of his own worth, that he would not take it in terminis to himself: and therefore indifferently to preserve both, he gave this reason of Apollo's Oracle, Quòd hoc esset una omnis sapientia, non arbitrari se scire quod nesciat, Because this was the only wisdom (and to this he could lay a most just claim) not to suppose he knew that, whereof he was ignorant. I wish these men were of Socrates his mind; or if not of his, because an Heathen, of devout Anselm's, 
Lib. D● Simil●. c. 98.  whose speech it was, Quanto ampliùs quis superbiâ involvitur, tanto lucem veritatis minùs intuetur, The more a man is involved in pride and self-conceit, the less he beholdeth the light of truth: Or if not of his, because a Bishop, at least of our blessed Apostle S. Paul's, 1. Cor. 8. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. Surely than they would humble themselves and become obedient, 
Con●●it. Monastic●. 19  laying the same ground to theirs as S. Basil did to the obedience of his cloister man, A persuasion of a possibility to learn from their superior, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the knowledge of piety and sanctity, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not asking the reason, but performing the duty of the command. For, as Origen saith of the ecclesiastical observations of his time, 
In Numer. c. 4 Hom. 5.  Some such there are as must necessarily be practised by all, though the reason of their injunction be not clear to all. He instanceth in two: Kneeling and turning to the East in prayer: Nam quòd genua flectimus orantes, &c. For why we bend our knees in prayer, and turn from all corners of heaven to the East, non facilè cuiquam puto ratione compertum, I think not any one can easily render a reason: 
De Spir. S. c. 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c.  (though for the later S. Basil was of another mind, taking one out of Scripture, which recordeth that Paradise was planted in the East, and that we by that posture signify we have respect to return to our old country:) Yet if they cannot be so satisfied, but a reason they must have, they should require it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, decently and with due reverence, I make no question but they would have their answer. But if they will take no rational answer, the Church is then enforced to put them as hard a scruple in their own practice, and may justly silence them in our saviour's words to the too too inquisitive Scribes and Elders, Mark 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I tell you not by what authority I do these things. Lastly therefore (to conclude with the Father) they should not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, be asking the question, and hearing what may be answered to the same; but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} too, be instructed thereby, and for the future satisfied. Which rule if it were duly practised by all our homebred schismatical Sectaries, I make no question but their irrational prejudice against the present Discipline would soon be removed, the desired union of the Church restored, and many seditious practices in the State happily prevented. 
Modest and reasonable Examination, &c. chap. 5  For as doctor Covell, who had to deal with these men, writeth very well, That which in different opinions maketh contentions to cease, is when men are persuaded of their betters that they are not easily deceived, and of themselves that they may and do easily err. And thus much concerning Pride, the leading vice in the production of schism, and Humility, the virtue opposed by S. Paul, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with all humbleness of mind.  
The second is Anger, to which meekness is opposed by the Apostle, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with meekness.  
Lactantius saith, Anger is one of the three Furies which the Poets feigned. 
De Ver. Cult. c. 19 De Regno & Reg. In●t●●. l. 4. tu. 10.  Patricius tells us that Discord which attends it is Allecto by name, and gives us the moral of it: Haec est discrepantia ac contentio illa, &c. This is that discord and contention, by which the Ancient Poets thought all things in the world to be dissolved and destroyed. It is such a fury as frights a man out of himself, and takes violent possession of the soul, putting all the faculties upon hot service: the understanding upon a misguided apprehension of every word and action, how general soever, as maliciously intended to injure his particular person, or cross his opinion: the will upon a tyrannical resolution of revenge, to be terminated, if possible, no otherwhere then in the conceived authors destruction. And this, for the most part, the tongue must be the Herald to proclaim, his own hands sometimes the instruments to execute. If that cannot be, then, as Saint Chrysostom saith, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, There's most deadly feud, and war without end.  
Now what a convenient subject for schism is this? What bond of peace is like to hold him and the Church together? the Unity whereof, Aquinas tells us, 
22. q 39 a. ●. c.  consists in the connexion or communication of the members one with another (and this Gordian knot his fury will not afford him the patience at leisure to untie; but the least thwarting word that proceeds out of another man's mouth puts a sword in his hand to cut it in pieces) or in the order of all the members to one head, which if it dispose not of all according to his ambitious desires, we know then what noxious fumes the heat of his passion presently sends up to disturb the several operations thereof, what solicitations presently ensue tending to a perfidious revolt, which discovers itself either in seditious tumults, and seditious fames (which two differ no more than as brother and sister, masculine and feminine, whereas if they once become incestuous and engender together, prodigious is their offspring, which can be christened with no better name then downright rebellion) or else in the inconsiderate denial of due and necessary nourishment to that chief part, the starving of which must needs be accompanied with the final dissolution of all. For, alas, arms and legs will have much ado to persuade the soul to confine herself to their corrupt and rotten habitations, when once they have forced her out of her marble tower the head. She hath a better mind to be mounting upwards, to seek there {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an habitation not made with hands, nay and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} too, an habitation never yet, not ever like to be, pulled down and ruined by any such schismatical rebellious hands, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, eternal in the heavens.  
Now let a man consider with himself, when he is thus transported with passion, when his reason hath taken her flight, what a competent judge he is of any enormity committed by the Church, which might move him to forsake the communion of it. 
Offic. l. 1. c. 21.  Mala lex peccati indignatio est, saith Saint Ambrose. Indignation or wrath is but a bad law to reform sin by. Perturbat animum, it raiseth a cloud of dust in the mind, which may sooner put out then clear the eyesight. Me thinks a man in this case is as it were turned inside outward, so that whatsoever malice and rancour lieth at the heart, whatsoever prejudice possesseth the brain, what ignorance soever might occasion both, is now exposed to the view of the world; but in the mean time his eagle eyes, wherewith he should spy what is done abroad, are clothed in mists, involved in darkness. Which darkness may be best dispelled by a beam of that sun which S. Paul, the good Intelligence, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪  moveth to him, or him to that, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with meekness. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it is S. Chrysostom's similitude; As a beam of the sun appearing soon chaseth darkness, so a good and meek man soon turneth trouble and contention into peace and quietness. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he makes music of them; so that then, if ever, Empedocles his opinion may pass for currant, The soul's an harmony. Si commotionis hujus, quae ira dicitur, impetus retundatur, omnes hominum contentiones malae sopientur, saith Lactantius. 
Lib. De Ver. Cult. c. 5.   
And so I pass to the third productive of schism, Impatience, which hath its opposite virtue set down by S. Paul, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with long-suffering.  
And this is a vice of an ancient house, being that whereby the father of evil came to have his first claim to the kingdom of darkness. Insomuch as Tertullian disdaineth, 
Lib. De Patient.  he tells us, to propound this Quaere, Whether the Angel of perdition were first possessed of sin or Impatience? or whether he hatched them not both of an egg, and cherished them in his bosom. Palam cùm sit impatientiam cum malitia, aut malitiam ab impatientia esse auspicatam. To be sure he hath brought it up to his hand ever since, and employed it as his chief and choicest instrument to disturb the peace and quiet of the Church. Whereby, as by anger, he first puts us out of possession of our souls (for Patience is our tenure, saith he that gave them us. In your patience possess ye your souls, Luke 21.) and then out of possession of the Church too, which is easily done; that being no other than a spiritual building made up of our souls cemented with love, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: so Saint Chrysostom.  
Now that which makes men become so impatient is their tender conscience (as they call it) which cannot brook the least touch of Authority commanding that, which, in their opinion, inclineth any way to innovation in the Church. I said, In their opinion; for well it were if they made not that the Mistress of their judgements, if they confined not themselves to that as the touchstone whereby to try the Antiquity of all the Church-Constitutions. They may find a far better, if they please, in S. Austin's 119th. Epistle to Januarius, where he saith, Omnia talia, quae neque sanctarum Scripturarum autoritatibus continentur, &c. All such things as are not contained in the authority of sacred Scriptures, nor found decreed in the counsels of Bishops, nor confirmed by the practice of the Catholic Church, ubi facultas tribuitur, sine ulla dubitatione resecanda existimo, When power should be given, he thought all without doubt to be cut off and rejected. For the first of these, they like it very well, if themselves may be the only interpreters. And herein their error is the same with that which the Father otherwhere discovered among some of his time. 
l●b. De F●d. & Op●●.  Errant homines non servantes modum; & cùm in unam partem procliviter ire coeperint, non respiciunt Divinae autoritatis alia testimonia, quibus possint ab illa intentione revocari, & in ea quae ex utrisque temperata est veritate ac moderatione consistere: Men, saith he, err, keeping no mean, and when they begin to be propense toward one part never regard other testimonies of Divine authority, whereby they may be recalled from that inclination, and fix themselves in that truth and moderation which is made up by the due temperature of both. When they come to the second, they are so far from admitting their Canons, as instead of that they cry down their functions, scoff at their titles, accounting them ecclesiastical solecisms, 
Ep. Dedic. Jacob. 6. Reg. Scot. ante Dial. De Iure Regni apud Sco●o●s.  as Buchanan their forefather did those honourable phrases of majesty, highness, and Lordship, soloecism●s & barbarismos aulicos, mere solecisms and barbarisms of the Court. Tell them of the third, which was the practice of the Catholic Church, than all their theological knowledge is nothing but Platonical remembrance, extending no farther than their own memory, or the monuments of some few Reformed Divines, such, it may be, as were rather Deformers, authors of schism, and renouncers of our ecclesiastical Discipline in the first Reformation.  
And this their impatience, when it hath made a Panicall flesh-quake at their hearts, breaks out at their mouths, like a storm which scatters the true Church of Christ, that chaff as they call it, so that it had better endured the fire. For I think I may use the words of S. Austin against the letters of Petilian the Donatist, changing Evangelium into Ecclesia. Quae mitiùs pertulit saevientium Regum flammas, quàm vestras patitur linguas: The Church better endured the flames of Tyrants, than the tongues of schismatics. Nam illis incendentibus unitas mansit; vobis loquentibus manere non potuit, For while they burned, unity remained; but while these rail, the Church must needs be divided.  
Now let them make use of S. Paul's remedy, walking worthy of their Christian vocation, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with long-suffering, or patience. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith Antiochus one of the lesser Fathers, 
Hom. 110.  In letter-carrying the Lord doth inhabit, but the devil in impatience. He therefore that would have the Spirit of God dwell within him, must himself keep the unity of that Spirit, and continue with patience within the pale of the Church. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Ep ad Poly●●p. Episc. S●●in.  saith Blessed Ignatius; Lest any of you be found a desertor or runaway from the Church. Let baptism be your armour, Faith your helmet, Love your spear; but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Patience cap-à-pie, your whole armour of defence. He must not separate himself with Korah, and tell Moses and Aaron they take too much upon them, or make themselves Princes over the people. He must not murmur at Moses his stay in the Mount, and in the mean time cast in his earring to the making up of a calf; that is, He must not envy the leaders of the Church their free access to Kings and Princes, those gods upon earth, Dixi enim, Dii estis, and that in their mounts, their erected Thrones and stately Palaces, and in the mean time contribute any trifling principle (which it may be some presbyterial Divine hung at his ear at the last Exercise) towards the making up of a new imaginary Discipline in the Church. Nay, I'll go farther with him: If the Church should set up a calf of her own (as God forbid) that is, be so far corrupted, as to command the practice of idolatrous worship, that's not sufficient to justify schism, or make good his desertion. Here's room still to make use of his passive obedience, though I advise not his active. He may, he must here suffer the punishment, whatsoever it is, to be inflicted for the omission, and be guilty of no commission at all. (Not that I would hereby stop the mouth of any reverend Prelate, Priest, or Deacon, entrusted by God with the souls of the people, whose then unseasonable exemplary silence may be interpreted by the ignorant at least connivance, if not encouragement to communicate in the sin. I think him bound to rebuke the same by what authority soever countenanced.) But if his conscience yet be so far mistaken, as to persuade him, That his not renouncing of an external communion in things either indifferent or commendable, implies a guilt of positive communion in those corruptions which are absolutely sinful, I pity his case, he is like a serpent between the shadow of the ash and the fire: but let me tell him, It is cooler being in one than the other, and therefore he must be a little more subtle than with her to skip into the heat of contention, the fire of schism. 
Veneric Vercellens. ut putatur lib. De Unit. Eccles. conserv. p. ●.  Flagitium Schismatis constat gravius esse quàm scelus idololatriae; It is manifest that the heinousness of schism is far greater than the wickedness of idolatry, saith an ancient author in his Tractate concerning the Unity of the Church; and he draws his reason from the difference of punishments allotted in Scripture, to Idolatry the sword; to schism, the strange opening of the earth and swallowing up Korah with his contentious company. And thus much likewise concerning the third productive of schism, together with its contrary virtue set down by S. Paul, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with long-suffering.  
The fourth and last is Inordinate zeal, the opposite virtue to which is not named, but implied in these words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, supporting one another through love.  
And now we are got under the torrid zone of unruly passion, and illimited ambition: among such a nation, as he that walketh righteously and speaketh uprightly must be a cohabitant with devouring fire and dwell with everlasting burnings, contrary to that the Prophet Esay promiseth, Esay 33. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith S. Paul in his fourth Chapter to the Galatians. It is a good thing indeed to be zealously affected, but it must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in a good matter. And not only so, for the same Apostle bears record of some who had the best of zeals, Zelum Dei, the zeal of God, and yet in them too there was somewhat wanting; they had it, 
Rom. 10. 2.  not secundùm scientiam, not according to knowledge. I will take a step into S. Austin's path, and add a third possible defect, and that's in the qualification or condition of the persons, according to which he observeth zeal to admit of a directly opposite specification in bonitate & malitia: and therefore he commends it as good in David the King, 
Lib. 20. De Civ. Dei▪ 12.  who saith of himself, The zeal of thy house hath eaten me up; but on the other side condemns it as bad and misbeseeming the Commons, an ignorant multitude (the arm of whose discretion and judgement was not able to wield a weapon of that size) when it is said of them, Zelus occupavit plebem ineruditam, Zeal hath possessed an unlearned people.  
But to take it a while in its pure naturals, without those several circumstances and different limitations, I read it defined as abstracted in itself, desiderium vehemens, quo quis incitatur ea tollere, 
Gerson, part. 3. De Consol. Theolog. l. 3.  quae rei sibi dilectae videntur adversa, An earnest desire to take away such things as seem opposite to that which he loveth. Now as there is nothing which should so swell up our souls with joy and delight, nor lodge in any corner of our hearts, as the love of God; so can our zeal be employed about nothing so well as the utter abolishing of that which either gives him a direct affront, and that's Idolatry; or stops the free current of our service and due devotion, by intermixing the muddy inventions of weak brains, and vain curiosities, and that's Superstition.  
But this zeal, as good as it is, must be attended by three handmaids, to bear up his train, which according to Gerson are Benevolentia, Discretio, & Constantia; else, saith he, it is like a two-edged sword in the hand of a madman, aut fulmini sine obice pervaganti, or like that kind of lightning, which makes way through all, and will admit of no opposition. Upon the first of the three our Apostle seemeth chiefly to reflect, the absence thereof being that which chiefly causeth the breach of union, the disturbance of the peace and quiet of the Church.  
I should begin with this, but I must first give you a brief character of such persons as are fittest to be employed in this business. S. Austin grants them, 
Expos. in Evang. Ioan. Tractat. 10.  whosoever they are, a large commission, Fac quicquid potes, Do what thou canst. But what? presently set fire on the Church? No. Frigidum fundit, he casts cold water to allay this heat. Do it, but still pro persona, quam portas, only according to that person which thou bearest. No mechanic put his profane hand to the pulling down of that most sacred and ever venerable episcopal function. Tractet fabrilia. No women vent their impiety and ignorance in slandering it as an Antichristian prelacy. Let them be silent as in, so of, or concerning the Church too. It was S. Paul's advice, Discant in silentio, not that they should teach but learn in silence. Nay, non patiar, saith he; I suffer not a woman to teach, 1. Tim. 2. 12. And this argues the irrational licentious practice of our times, wherein either sex and any profession crowds in a finger to the moulding of the designed Reformation; and this, if not with public toleration, if not without some contradiction, I am sure not with a due peremptory penal prohibition. Nay, they must be Leaders in the case, and teach the very Captains themselves of the Church militant their several postures, prescribe them a form to muster their men. I have read of the ambassadors of the Sarmatae, That attending Valentinian the Emperor of the West, and telling him, being basely clad, that they were prime men of that nation, he fell into such a passion for warring with so base a people, that he died suddenly. In like manner, I think, if Religion in these days did but view the Grandees of schism in their mechanic habits, and seriously consider with what a ragged Regiment of ignorance and impudence she hath had so long a continued encounter; she would out of indignation desert us, and leave her golden crown to be at all adventure usurped either by insolent profaneness, or blind atheism. But to leave these Bedlams at length to be well lashed by their own too impetuous spirits, and to be as good as my word, I think we are bound by the doctrine of our Church to surrender the first place of composing differences, and zealous reforming what abuses soever are crept into it, to him whom we acknowledge her head, and that's the King. And good reason too: For that is true as well in Church as State, which Sallust in Tacitus suggested to Livia, 
Annil. lib. 1.  Eam conditionem esse imperandi, ut non aliter ratio constet, quàm si uni reddatur. Or more properly that which follows soon after, Non aliud discordantis patri●e, (We'll make it Ecclesiae) remedium esse, quàm ut ab uno regeretur. Whom, as the Anointed of the Lord, howsoever we acknowledge to have a more than ordinary influence and special assistance of the Spirit of God; yet being not bound (so far as we know) to take away infallibility from the Chair, and chain it to the Throne, nor to give it a Crown instead of a Mitre; we find it most consonant to reason, and correspondent to the perpetual practice of the Primitive times, as also to that of all such Christian Churches, as still retain the true ancient doctrine and discipline, that he assume to him the counsel of his Bishops and clergy, who, if so qualified as their places require, may be presumed the fittest men to moderate zeal, to compose all different opinions, and to pick truth out of partiality. Not to trouble you with various quotations out of several Fathers, I will only fetch you one from the head, and that's Blessed Ignatius, who speaks to our purpose, in asserting, 
Ep. 2. Ad Trallian.  That whosoever doth any thing without the Bishop and his presbytery, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, such an one hath his conscience defiled, and is worse than an infidel. But lest you should think the Prince in this case a privileged person, he otherwhere inverts our order, and hath his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Fp. 6. Ad Philadelph.  Let Caesar himself be ruled by the persuasion of his Bishop. Now the former of these seems to be grounded upon S. Paul's rule, who would have zeal to be regulated according to knowledge. For, to speak the truth, if the clergy be once excluded this business, and laymen (who by reason of their several avocations are for the most part forced to take up their theological principles I wish I could say but at the second or third hand) must have the perpetual patent of this concurrent judicial employment; if ignorance chance to incorporate with authority, and both grow up strong and stout in time, it may well be feared in the future age Divinity must be fetched within the sphere of their apprehensions, conjured within the circle of some politic law, and the maintainers of what truth soever (if either mistaken by them, or not taken at all, as being too profound and out of their reach) may chance to be dashed out of all their preferment by the seeming force of some old decrepit statute, if not blown away by the violent breath of some zealous Patriot, and Lay ill-affected Arbiter.  
And thus much shall serve to have been spoken of the persons, whom I conceive the fittest to handle zeal, and to reform any exorbitancy of the Church.  
As touching the three attendants thereof, which I had out of Gerson; the first of them was Benevolentia, which I'll interpret good will or Christian charity towards our brethren. And this should be showed either in preserving their credits, or bearing with their perverse manners, Supportantes invicem, supporting one another, ut alter alterius mores fer at licet rusticos, licèt asperos, licèt petulantes, &c. 
Corn. à Lapid. Chilling●.  saith one on the place. Or lastly in admitting a charitable judgement of their errors, though untrue, as much more pleasing to Almighty God than a true judgement, if it be uncharitable. Whereof how far short come the writing and preaching zealots of these our days? whom I have often observed (as in their pamphlets, so likewise in their pulpit invectives) to gain ground on popular minds, and to give a little life to those deformed pictures they make of such men as to whose doctrines they will not conform themselves, that they obliquely draw a dark shadow of their impure conversations; and no diversity of opinion but must be attended by some notable irregularity in manners. I confess those men upon whom this is justly charged (if any such there are) as they cannot expect to be anywhere excused, so much less to have an advocate in this sacred place. But I pray God themselves be blameless that blame others. Indeed those men at whom they glance, have not got the trick to do it in the dark, but too ingenuously think the world will be as charitably affected to them, as they are to the world. This I'll say, which I confidently presume, That were they not so bated and worried for their opinions, which they think in their conscience they may well justify, and thereby driven as to a desperate neglect of their studies, so likewise to a less strict guard of their lives, they would be somewhat more regular in their actions, which upon serious recollection and pious meditation it is likely in their reasons they condemn and vilify.  
Nor doth this their uncharitable zeal extend itself only to some few particular persons, but encircleth no less than the whole Church, themselves exempted: upon which, instead of praising God for the first happy conversion of this nation to Christian Religion; for that, wherein they think themselves have the only interest, an after-Reformation from blind superstition; they daily cast the foul-mouthed calumny and undeserved aspersion of Pelagianism, and whatsoever other wretched heresy they find condemned by the Catholic Church in her sacred Records, and venerable Antiquity, which they neither search nor care for but when it may furnish them with a few bare names, such as they may cast like dirt in the face of those worthy men, who drop better Divinity in their daily discourse with every crumb that falls from their tables, than these men do in their large distributions of the bread of the Word, as they too often emphatically causelessly term it. So that what Palemon proudly professed of learning, they arrogantly conceit of Religion. Qui secum natas, secúmque interituras affirmare audebat literas: They think it all shipped in one bottom, and that's the rotten one of their own framing. The ground of which is a strange assurance they challenge to themselves of a more than ordinary peculiar assistance of the Spirit, outstripping S. Paul (though an Apostle, and none of the meanest neither) who went no farther than his Puto autem, I think also I have the Spirit of God. 
1. Cor. 7. 40.  For howsoever A Lapide out of S. Austin's 37. Tractate upon S. John, will have this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non dubitantis esse, sed asseverantis & increPantis: I rather think (under correction) it argues S. Paul's modesty, who would not Magisterially profess it, and ring nothing but reprobation in the ears of them that would not readily acknowledge it. I judge none, yet I suspect some instead of having that Holy Spirit, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that leading and true Spirit, 
●●. 6. A● Philadelph.  have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a deceitful spirit, seducing the people, as S. Ignatlus said of the false prophets and Apostles of old. But whatsoever spirit they have, this their confidence inflames their zeal, and puts them upon those violent (but most impotent) expressions of Let us Preach down, Pray down, nay sometimes they'll venture at Dispute down too whatsoever is got above their intellectuals, when indeed they do nothing but talk down all: when alas they are not so forward in the two former, but they are twice as backward in the last; in all having a self-denial, as they call it, that is indeed a denial of all what themselves should be, I mean discursive and rational as men, learned as scholars, and (which is worth all) truly devout as Christians. Whereas in their prayers they have oftentimes most uncharible, if not schismatical Devotion, bold ignorance in their Sermons, and, instead of solid reasons, a few new-invented canting distinctions in all their disputations, calculated for the climate of their exotike Divinity, and endeavoured to be obtruded upon our Church in the place of better, such as might safely be selected out of the School, or de medio montium, as Peter Lombard speaketh, 
S●nt. l. 2. 〈◊〉 16.  meaning the ancient Fathers and reverend Antiquity. So that what Alexander Borgia was wont to say of the expedition of the French into Naples, That they came with chalk in their hands to mark out their lodgings, and not with weapons to fight for them, may be said of these men in their great undertaking and zealous promoting a new reformation. They mark out their conclusions whereon they may rest, without producing any rational premises which may force an assent.  
If I have digressed a little too far from my text, I may the rather presume of a pardon, having been in the pursuit of such men as usually run a great deal farther from theirs, and of whom, for all my haste, I have much ado to get perfect sight. I was moved thereto by the equity of the cause, heretofore (as I thought) injured by the silence of some worthy men, whose eminent abilities might have better encouraged them to have been as well speaking abettors of truth, as their abundant charity made them silent affectors of unseasonable peace.  
I pass now to the second attendant of zeal, and that's Discretion. Which, if we look at the propriety of the word, according to those different significations that it frequently admits of, implies a distinct separation of one thing from another, an exact view and judgement of the same. For cernimus animo, videmus naturâ, aspicimus ex improviso, said Fronto, who pretended to be an indifferent arbiter and equal dispenser of dues to words. And Quotcunque Senatus creverit for judicaverit, 
De 〈◊〉.  it is thought the Roman orator said, that perpetual dictator of the Latin tongue. And indeed whether cerno be not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a little metamorphized, discerno {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I desire the critics at their leisure to inform us. No Discretion thus taken disables those person or dealing with zeal, whose weak capacities are overcast with such a cloud of ignorance as intercepteth their view, and blunteth the point of the brightest ray their understanding sends forth to discover any error of the Church. As also those whose judgements, howsoever mounted higher, and raised above this misty region, are seated upon such a dangerous precipice, that their first conception, their first apprehension, fixeth not there, but rowls down to their mouths, and breaks forth in a clamourous storm of passion, if it fall not lower to their arms and hands, and vent itself thence in a bloody tyrannical persecution. For the first of which there is none of us all but may find a shelter, Tulingua, ego aurium sum Dominus. But if it once come to the second, as if they were following the sent of a fresh victory, Nec temperari facilè nec reprimi potest stricti ensis ira, the last step of their power is the first of their mercy. S. Austin sets them a better rule, proposeth himself as a better precedent, Faciat certè quod me non fecisse succensuit, 
Epist. 111.  said he of a Bishop, to whom he had written an harsh epistle, but received an answer in more bitter language. So these men, who when time serves can sufficiently complain of hard usage, and brand the due ecclesiastical Censure of obstinate schism (I may say heresy) with that scandalous undeserved name Persecution, should do well to mete out their own words with the measure of indifference, and when themselves come to be actors, putting judgement or discretion in one s●ale, and power in the other, make even weight without a grain of affection depressing either. Divide, & impera, you know who said it, and we have too many that follow that counsel in the worst sense, who might, if they pleased, make use of it in a better. Let them use this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, this moderate discretion, this judicious division; ità dividant, & tum imperent: Let them thus divide, and then let them talk of taking the dominion and command of the Church. But if they will rashly huddle up all together, and not admitting the least check of a sedate judgement, publish only the impetuous dictates of their indiscreet and too precipitant fancy, either yielding nothing, or suffering a licentious practice of all things; we must put them in mind of that State maxim, which is too often made good by the ruin of a Church, 
Corn. Tacit. A●nal. l. 1.  Periculosa severitas, flagitiosa largitio, seu nihil militi, seu omnia concederentur in ancipiti republica; I will english it thus, Dangerous is that severity, impious that bounty, where to a Christian millitant either all things are granted, or nothing permitted in the doubtful and distracted condition of a Church.  
And thus much of Discretion, zeals second handmaid.  
The third is Constancy. And of this but a word.  
And some may think a word superfluous too, considering the firm immovable resolution of our obstinate zealots, who will part with all, their obedience to the Civil and ecclesiastical Magistrate, their charity due to their Christian brethren, rather than one whit of their fancy and fond opinion. Therein following too near at the heels their valiant Captain Reformer Knox, who resolutely, but rebelliously, writ to the Queen Regent of Scots in the behalf of himself and the Holy Brethren, That without the Reformation which they desired, they would never be subject to any mortal man. And Martin Luther, how eminent soever, 
I. Armin. Declar. Sent. ad D. D. Ordin. Holland. & 〈◊〉.  was in this case a little too obstinate, when being upon his deathbed requested by Philip Melanchthon to draw near a concord as touching the difference about the Eucharist, utterly refused it, ídque hanc ob causam, sicuti illum dixisse aiunt, nè ex eo tota doctrina in dubium vocaretur; and that for this cause, lest his whole doctrine should be brought into question. These zealots, as if they were the oracles of the world, or at least in some special manner inspired (as indeed they p●etend) do in effect thrust the Pope out of his magisterial Chair of Infallibility, to the end that they may sit in it themselves. But alas this pertinacious adherence to ungrounded principles is but the feigned model of constancy, the foundation whereof must be right reason, no fond opinion, quae non aliud quàm rationis vana imago & umbra, 
Lips. De Constant. li. 1. c. 5.  saith one; the groundwork humility, the main pillar impartial integrity, and the whole prospect towards the even plains and champion of truth, without the least loophole to any by-respect or sinister intention.  
Now as obstinacy is to be declined on one hand, so must likewise levity on the other. Wherein howsoever they conceit themselves to have but little if any interest at all, yet if we pull off that false vizard wherein their zeal too often personates, (I mean their pretence of Scriptures authority for all their new started Divinity) we shall find it otherwise, and that they at their pleasure can fix on the same an unparalleled non-presidential interpretation to usher in any new devised opinion. Nor is this caution only personal, but best befits such synods or convents as assume to themselves a power of Religion, of drawing up a form of any ecclesiastical Reformation. For (not to flatter ourselves nor them) if they sometimes will be enacting or articling, at others, without due consideration, repealing and nullifying, every man cannot make a weathercock of his conscience, to be blown about through all the rumbes of religion's card by the confused violent blasts of such successive dissonant assemblies.  
And thus at length have I done with that last productive of schism, Inordinate zeal, the opposite virtue to which is not named, but implied in these words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, supporting one another through love.  
If I should now enter on the duty by itself, and draw it off from the lees of my former discourse, I might find matter sufficient to double the time allotted for this business. I will give you only a touch of the chief observables, and so conclude.  
The first shall be from the first word thereof, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, endeavouring. Which shows how one unity is prerequired to the inducement or conservation of the other. First a conjunction of every man's powers and faculties in himself, composing one individual inclination; and than a concurring with others to a general union of wills and affection. (For Pax hoc in loco est voluntatum unio, saith Catharinus on the place.) And therefore S. Cyprian renders it well, satis agentes, as if it would sufficiently busy, and take up no less than the whole man to do it to the purpose.  
Secondly, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Endeavouring to keep. For it is not sufficient to search it out with some pains when we are at a loss for it, but we must keep it with the like when once we have found it. Nec sufficit eam quaerere, 
Ad Res●●. M●nach.  saith S. Jerome, nisi inventam fugientémque omni studio persequamur. It is with this great part of the kingdom of grace, as our most reverend and pious Prelate worthily terms this Unity of the Spirit, as it is with civil states and dominions, jisdem artibus, quibus parta sunt, facilè retinentur. Labour in getting, and no less labour and endeavour in keeping.  
Thirdly, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the unity of the Spirit. Nor is it every spirit that will serve the turn: for there are many that keep the unity of a spirit to a contrary purpose. Such were those Prophets whom Ezekiel speaks of, 
Ezek. 13. 3.  foolish prophets, against whom he denounceth a woe. Vae prophetis qui ambulant post spiritum suum, Wo to those prophets who walk after a spirit of their own. And they keep it in the bond of peace too. For as Plato said of injustice, That without justice it could not stand; the like say I of schism and Division, It is impossible for it to subsist without union. S. Hilary thought that term too good for it, 
Enar. in ps. 140.  and called it by a worse name, Combination, because that unity is in faith and subjection, but Combination is consortium factionis, consenting in faction. It must therefore be no unity of any such spirit, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with an emphasis on the article, of that Spirit indeed. The fruit whereof is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, a goodly train of Christian virtues, Gal. 5. 22. That Spirit which before it came down to the Church upon earth had concurred to the like good mysterious work above in heaven, making an exact Unity of the blessed Trinity. For as S. Austin saith, 
De Verb. Dom in Evang. Matt. Serm. 11.  Societas est quodammodo Patris & Filii ipse Spiritus Sanctus. We have two other precedents for this godly union from the two other persons of the Blessed Trinity. From God the Father first in man's creation, who made him one, to the intent that we all knowing we came from one, should love as one. Vt dum cognoscerent se ab uno esse omnes se quasi unum amarent, saith the Master of the Sentences. From God the son next in man's redemption, 
come. in E●ech.  who (as S. Jerome observes) would not suffer when the Priesthood was entirely in one, but under two, Annas and Caiaphas, Vt religionis corum scissum monstraret errorem, That he might show their error of schism in Religion.  
Fourthly, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the bond of peace. First in peace. Men are commonly very observant and careful of preserving the least relic left them by a deceased beloved friend, especially if he bestowed it on them with his own hand about the time of his departure. Our Saviour our Christ deserveth surely as much at our hands as to have his peace carefully kept by all such as pretend the preserving any the least memorial of him, it being the last legacy he left to his Church; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Apparat. 2.  B. Montague tells us S. Basil calls it, his farewell gift; I'm sure he calls it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a largesse dropped from a higher world, worth the keeping. Peace I leave with you, my peace I give unto you, John 14. 27. He gave them peace, promised them knowledge, but that was to be sent after his ascension. The Holy Ghost, whom the Father will send in my name, shall teach you all things. As if peace and love were to have the precedence, the first place in the heart of man. The only order observed in heaven, where the first place or degree is given to the Angels of love, which are termed Seraphin; the next to the Angels of light, which are termed Cherubin. First love, and then illumination. But our Enthusiasts invert the order. They will have first light, and that of revelation; then love, and that but to such as will come off to their own faction.  
Secondly, 
In loc.  In the bond of peace. S. Anselm saith, This bond of peace is an external profession of peace and concord, which is quasi vinculum & nexus interioris unitatis Spiritûs. I like it well if he means a united conformity and conjunction in the outward service of God. You know when we go about to bind up things close together, we usually lay them in the same posture, not some doubled, others at length, but all having a due correspondence one to another. And thus it is in Ecclesia fasciculo. If in our outward religious performance and worship of God, some be kneeling, others standing, a third sort, in a worse posture by far, uncivilly sitting; it will be a hard matter to bind them so close together, but some will drop out of the bundle of the Church. I will use another familiar similitude with your leave: When we bind up a bundle, we lay not the parcels at any great distance, but as close and near one another as may be. And therefore if we be at a distance one from another, come not to serve our God together, but while there is a Congregation in the Church, there's a Conventicle in a chamber, a Meeting in a barn, and a Ring too it may be in the fields or woods; it's a hard matter to bind all these together, the bond I fear will be somewhat too short, and we had need have a little to spare to make a knot that it may be the surer. 
Prolog. ad Tract. 1. De Doctr. Chi●st.  For Charitas nodo Vnitatis astringit, saith S. Austin, It is the knot that does it: If Unity have no knot it is easily dissolved. Therefore the Ancient English (who were better united as in their affections, 
Camden Re●●  so likewise in their devout Congregations) called this holy service of God most significantly eanfastness, as being the only fast binder of the members of the Church, Religiosae vinculum pacis, the only bond of a Religious peace.  
S. Chrysostom observeth three things that untie this knot, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  unbind this bond of Unity in the Church. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The love of riches. The love of rule and sup●riority. The love of glory, that is popularity. I need not show you how all these have conspired together to untie out knot of Christian charity, produced an unhappy schism in the Church. The case is clear. What else mean those whispers of some grand plotting, and a strange mysterious working to commit sacrilege, to rob the Church of her poor patrimony, if not that which God himself hath given her, at least that wherein many ages since his Saints and Servants out of their true working piety have enstated her? What else those loud aspiring cries of Down with Episcopacy? Up with a presbyterial Superintendency? What lastly means that truly mounting-Lecture-Language, and most irreligious Pulpit imposture, whereby too many, when they have once drawn the yielding hearts of weak people into those open and unfenced fortresses of their ears, there chain them to their own motions. Thus leading captive to their own vainglorious (though but low-descended) spirits not only silly women, but men too laden with sins, and led away with divers lusts?  
It is time for me now to have done with my text, and ease you of your trouble. I will only out of charity add a triple rule for those either malicious or mistaken souls, against whom my whole discourse hath been intended, whereby they may be happily reduced, and with them the Unity of the Spirit restored. And that's, in brief, first by Reason rightly weighed; Secondly, by Scripture rightly interpreted; Thirdly, by the Constitutions and Canons of the Church to that purpose rightly assembled. To which three if they deny to submit, much good do them with S. Austin's character, in whose opinion they are no other than madmen, infidels and schismatics. For saith he,  Contra rationem nemo sobrius, 
●ib. 4. De Tr●n. ●. 6.  contra Scripturas nemo Christianus, contra Ecclesiam nemo pacisicus senserit. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.