Yet not heretically; and if he meant only that we being wholly ignorant, whether they do or no, ought to act as if we knew they did not, he is perfectly right; for whatever ye do, do it in faith. As to the ubiquity of saints, it is Jerome who is the heretic, nay, idolater, if he reduced his opinion to practice. It perplexes me, that Field speaks so doubtingly on a matter so plain as the incommunicability of omnipresence. Ib. c. 32. p. 147. Touching the second objection, that Bucer and Calvin deny original sin, though not generally, as did Zuinglius, yet at least in the children of the faithful. If he had said that these men affirm the earth doth move, and the heavens stand still, he might have as soon justified it against them, as this he now saith. Very noticeable. A similar passage occurs even so late as in Sir Thomas Brown, just at the dawn of the Newtonian system, and after Kepler. What a lesson of diffidence! [8] Ib. p. 148. For we do not deny the distinction of venial and mortal sins; but do think, that some sins are rightly said to be mortal and some venial; not for that some are worthy of eternal punishment and therefore named mortal, others of temporal only, and therefore judged venial as the Papists imagine: but for that some exclude grace out of that man in which they are found and so leave him in a state wherein he hath nothing in himself that can or will procure him pardon: and other, which though in themselves considered, and never remitted, they be worthy of eternal punishment, yet do not so far prevail as to banish grace, the fountain of remission of all misdoings. Would not the necessary consequence of this be, that there are no actions that can be pronounced mortal sins by mortals; and that what we might fancy venial might in individual cases be mortal and 'vice versa'. Ib. First, because every offence against God may justly be punished by him in the strictness of his righteous judgments with eternal death, yea, with annihilation; which appeareth to be most true, for that there is no punishment so evil, and so much to be avoided, as the least sin that may be imagined. So that a man should rather choose eternal death, yea, utter annihilation, than commit the least offence in the world. I admit this to be Scriptural; but what is wanted is, clearly to state the difference between eternal death and annihilation. For who would not prefer the latter, if the former mean everlasting misery? Ib. c. 41. p. 62.