T. Thou hast now touched one point the which I would gladly understand: which is to say, what sins they be that be venial, and which they be that be mortal: and what is the cause of that difference. If thou wilt consider sin in his own nature, there is no sin but it is deadly, to wit, it bringeth with it death, not only corporal, but also eternal, ⟨p. 528⟩and doth right well deserve it. For if this natural corruption whereof we have already spoken, be in the fight of God worthy of such punishment, if there were no other thing in man, we may well think what it is that the other sorts do deserve, which do daily aggravate the evil and increase it more continually. Wherefore this original sin ought not to be esteemed a small sin, no more ought these buds of concupiscence, and the wicked affections, as many do account them, and chiefly the Papists. For the majesty of God is so great, that there is no rebellion what soever it be, nor root of rebellion & wickedness, but it is a crime of treason against the majesty of God. For God hath not only forbidden the act & consent to evil, but also the very concupiscence it self, although that it do not proceed so far as to the consent: as it appeareth by that which he said, thou shalt not covet, which shall be more plainly declared in his place. Now it is meet that the punishment be given according to the nature of the sin, wherefore seeing that God, against whose majesty the fault is committed, is eternal, it is certain ⟨p. 529⟩that there is no pain whatsoever it be that is sufficient for the punishment of an offence committed against the majesty of such a prince, nor may satisfy for the dishonouring of the same: for the case standeth not with god, as it doth with man, for so much as man is mortal, how great a prince soever he be, he may stretch & extend his authority no further than upon the earthly goods, or body of the offender: and according to the fault by him committed, he taketh either his goods or his body: & if the worst fall, he can take from him but his body & temporal life, for so much as his power extendeth no further but to this life, and that the fault touching either his person or his office, is but temporal as he is: but God hath a reign & power which stretcheth further, for it is eternal as he is. And therefore the faults which are committed against him, are worthy of eternal punishment.
T. THou hast nowe touched one point the which I would gladly vnderstande: which is to say, what sins they be that be veniall, and which they be that be mortall: and what is the cause of that difference. If thou wilte consider sinne in his owne nature, there is no sinne but it is deadly, to witte, it bringeth with it death, not onely corporall, but also eternall, ⟨p. 528⟩and doth right well deserue it. For if this naturall corruption whereof we haue already spoken, be in the fighte of God worthy of such punishment, if there were no other thing in man, we may wel thinke what it is that the other sortes do deserue, which do daily aggrauate ye euill and encrease it more continually. Wherfore this originall sinne ought not to be estéemed a smal sin, no more ought these buddes of concupiscence, and the wicked affections, as many do accompt them, and chéefly the Papistes. For the maiestie of God is so great, that there is no rebellion what soeuer it be, nor roote of rebellion & wickednesse, but it is a crime of treason agaynst the maiestie of God. For God hath not only forbidden the act & consent to euill, but also the very concupiscence it self, although that it do not procéede so far as to the consent: as it appeareth by that which he sayd, thou shalt not couet, which shal be more plainly declared in his place. Now it is méete that ye punishmēt be giuē according to the nature of ye sinne, wherfore seing yt God, against whose maiestie the fault is cōmitted, is eternal, it is certē ⟨p. 529⟩that there is no pain whatsoeuer it be that is sufficient for the punishmēt of an offēce cōmitted against the maiestie of suche a prince, nor may satisfie for ye dishonoring of the same: for the case stādeth not with god, as it doth wt mā, for so much as mā is mortal, how gret a prince soeuer he be, he may stretch & extend his auctoritie no further thā vpō the earthly goods, or body of the offender: and according to ye faulte by him cōmitted, he taketh either his goods or his body: & if the worst fal, he can take frō him but his body & temporall life, for so muche as his power extendeth no further but to this life, and that ye fault touching either his person or his office, is but temporall as he is: but God hath a reigne & power which stretcheth further, for it is eternall as he is. And therfore the faults which are cōmitted against him, are worthy of eternall punishment.