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for—which of its own nature is sui diffusiva11—but also in that they make their
scantling18 the measure of God’s mercy, which of all his attributes he is most
charie of. And for his justice, what doe they else but, as St Paul speaketh, ante
tempus judicare,19 by pronouncing sentence of condemnation against many mil¬
lions of poore Christians living in the simplicitie of faith and unity of love, whose
soules, no doubt, are precious in Gods eyes, who is not so lavish of his thunder¬
bolts as some later popes have been of theirs? Non sunt viae meae sicut viae vestrae,20
[64 v] As the first authors and abetters of an erroneous doctrine (if they leave
not the unitie of the church, nor refuse to heare her instruction, and doe use all
the meanes they can to come to the knowledge of the truth) are neither
haeretiques nor shismatiques and so may be saved; whereas the truth being once
manifested and determined by the universal! church, they who obstinately hold
the same error, are by so doeing haeretiques, and if they separate themselves
shismaticks too; both which, or either of which while they are they cannot be
saved; even so vice versa, the first authors and abettors, if they leave the unitie of
the church and refuse to be instructed by her, are both shismatiques and
haeretiques; whereas such of theire posteritie as doe not pertenaceously hold
theire error, but labour to find out the truth, and are ready to yeild unto it being
found out, and withal reteyning an internal communion with the whole visible
church in the fundamental points of faith, and in Christian charitie, earnesdy
desire and syncerely endeavour (as theire place and calling will permitt) a perfect
union and communion with all Christians, are neither schismaticks nor
haeretiques in the sight of God, and so may be saved.
First, that both parties may be guilty of the schisme is thus proved.They, who
by refusing to reforme the church gave occasion to secular princes and states so
to doe it as we see it done, were in one degree or other guilty of the schisme. But
the Roman side did so, therefore etc., they prove the minor. They refused for
peace’ sake to remove some things which they themselves graunt not to be
necessarie, and the wisest judge to be unlawfull and scandalous, as the worship¬
ping of images, common prayers in a tongue not common, etc., or to admitt
some thinges which they themselves acknowledge lawfull, and the wisest judge
17 ‘diffusive ofitselF.
18 a measure, a standard dimension.
19 I Corinthians 4:5,‘Wherefore judge nothing before the time’.
20 Isaiah 55:8,‘neither are your ways my ways’.
21 There follows, at the bottom of the page, a diagonal stroke, suggesting the end of a section. Hence
I have introduced an extra space into the text.

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