Tvvo treatises written against the papistes the one being an answere of the Christian Protestant to the proud challenge of a popish Catholicke: the other a confutation of the popish churches doctrine touching purgatory & prayers for the dead: by William Fulke Doctor in diuinitie.

THAT OFTEN AFTER OVR SINNES BEFOR GIVEN BY THE sacrament of penaunce, there remaineth some due of temporall punishment, for the satisfying of Gods iustice, & some recompence of the offences past. CAP. I.

1 AS it is most true,* 1.1 and the very grounde of all Christian comfort, that Christes death hath payed duely and sufficiently for the sinnes of all the world, by that aboundant price of re∣demption payed vppon the Crosse:* 1.2 So it is of

like credit to all faithfull, that no man was euer partaker of this singular benefite, but in the knotte and vnitie of his body misticall, which is the Church. To the members where∣of, the streames of his holy bloud and beames of his grace, for the remission of sinne & sanctification, be orderly, through the bles∣sed Sacraments as condethes of Gods mercy, conueyde. All which Sacraments, though they be instituted and vsed as meanes to de∣riue Christes benefites,* 1.3 and bestow his grace of redemption vppon the worthy receiuers: yet like effect or force, is not by the mea∣ning of their first author and institutor, emploied vpon all recei∣uers, nor giuen to all the Sacraments. That may well appeare, if we marke the exceding aboundant mercy, that is powred vpon al men at their first incorporation and entraunce into the houshold of the faithfull, by Baptisme: In which Sacrament, the merites of our masters death be so fully and largely caried downe for the remission of sinne, that were the life before neuer so loden with most horrible offences, that in this misery man may commit, yet the offender is not onely pardoned of the same, but also perfectly acquieted for euer, of all paine or punishment (other then the common miseries of mankind) which his proper offences before committed by any meanes might deserue. And no lesse free nowe then the childe after baptisme, which onely originall sinne brought thither. So sayth S. Ambrose by these wordes: Gratia Dei in Baptismate non quaerit gemitum,* 1.4 aut planctum, aut opus aliquod, nisi solum ex corde professionem. The grace of God in Baptisme requireth neither sorow nor mourning, nor any other worke, but onely an hearty profession of thy faith. VVhereby he meaneth, that after our sinnes be once thus freely wiped away in our first regeneration, there is no charge of pu∣nishment or penaunce for farther reliefe of the same.

But now a man that is so freely discharged of all euill life and sinne committed before he came into the family, if he fall into relapse,* 1.5 & defile the temple of God, then (as Gods mercy alwaies passeth manns malice) euen in this case also, he hath orday∣ned meanes to repaire mans fall againe. That is, by the Sacra∣ment of penaunce which therefore,* 1.6 S. Hierome termeth the se∣cond table, or refuge after shipwracke: as a meanes that may bring man to the porte of saluation, though lightly not without

present dammage and daunger. In which blessed Sacrament, though Gods grace haue mighty force for mans recouery, and worketh aboundantly both remission of sinnes, and the discharge of eternall punishment due by iust iudgement to the offender, yet Christ him selfe (the author of this Sacrament as the rest) meant not to communicate such efficacie or force to this, as to baptisme,* 1.7 for the vtter acquieting of all paine by sinnefull life deserued. For as in Baptisme, where man is perfectly renewed, it was seme∣ly to set thoffender at his first entraunce on cleare ground, and make him free for all thinges done abrode: so it excedingly set∣teth forth Gods iustice, and nothing impareth his mercy, to vse (as in all common welthes by nature and Gods prescription is practised) with grace discipline, with iustice clemency, with fa∣uour correction, and with loue, due chastisement of such sinnes, as haue by the houshold children bene committed.

Nowe therefore, if after thy free admission to this family of Christ, thou doe greeuously offend, remission may then be had a∣gaine: but not commonly without sharpe discipline, seeing the father of this our holy houshold punisheth where he loueth,* 1.8 and chastiseth euery childe whom he receiueth. VVhose iustice in pu∣nishment of sinne, not onely the wicked, but also the good must much feare. VVhereof S. Augustine warneth vs thus: Deus (sayth he) nec iusto parcit, nec iniusto:* 1.9 illum flagellando vt filium, istum puniendo vt impium. God spareth neither the iust, nor vniust: chastising thone as his childe, punishing the o∣ther as a wicked person.

A childe then of this houshold continuing in fauour, though he can not euerlastingly perish with the impenitent sinners, yet he must (being not by some especial prerogatiue pardoned) beare the rodde of his fathers discipline. And gladly say with the pro∣phet. In flagella paratus sum. I am ready for the roddes. And whatsoeuer these wantons, that are runne out of this house,* 1.10 for their owne ease or other mennes flattery shal forge, let vs con∣tinue in perpetuall cogitation of our sinnes forgeuen: and by all meanes possible recompence our negligences past. Let vs not think but God hath somewhat to say to vs, euen for our offences pardo∣ned: being thus warned by ••is owne mouth.* 1.11 Sed habeo aduer∣sum te pauca, quòd charitatem tuam primam reliquisti: Me∣mor

esto itaque vnde excideris, & age poenitētiam, & pri∣ma opera fac. But somewhat I haue against thee, because thou art fallen from thy first loue. Remembre therefore from whence thou fell, do penaunce, and beginne thy former workes againe. And the consideration of this diuersitie betwixt remission had by baptisme, and after relapse by the sacrament of penaunce, moued Damascen to call this second remedie,* 1.12 Baptismum vere labo∣riosum, quod per poenitentiam & lachrymas perficitur. A kinde of Baptisme full of trauell, by penaunce and teares to be wroght. In which God so pardoneth sinnes, that both the offence it selfe, and the euerlasting paine due for the same being wholy by Christes death & merites wyped away, there may yet remaine the debt of temporal punishmēt on our parte to be discharged, as well for some satisfactiō of Gods iustice, against the eternal ordre wherof we vnworthely offended,* 1.13 as for to aunswere the Church of her right (as S. Austine saith) in which only al sinnes be forgeuē

Mary when occasion of satisfying for our offensies in this life is neglected, or lacke of time, by reason of longe continuance and late repentaunce, suffereth not due recompense in our life, which is the time of mercie, then certes the hand of God shall be much more heuie, and the punishment more greuous. And this is with out doubt to be looked for, that the debt due for sinne, must either here by paine or pardon be discharged, or els to our greater grief after our departure required.

CAP. I.

1 ALthough the argument of this chapter be but one, yet I thought it good to di∣uide the answere into two partes. The former part containeth his propositi∣on, the latter his confirmation. And first concerning the sufficiency of Christes redemption, there is nothing can be spoken so magnifical∣ly, but that the worthines thereof passeth and excedeth it. I will therefore agree with you in that you say of the com∣fort, sufficiency and aboundant p••••ce of the death of Christ, and I would you would alwayes agre with your selfe in the

constant confession of the same truth, I receaue also that which you affirme, that the benefit of his death, extendeth also to the members of his mystical body. But in that which you make to be the onely meane, whereby the same is conueyed and applyed vnto vs, I can not but dissent from your iudgement. For the meane on Gods behalfe, by which we are made partakers of the fruites of Christes passion, and so grafted into his body, is his holy spirite of promise, which is the earnest and assuraunce of our inheritaunce, who worketh in vs fayth, as the onely meane by which the righteousnes of Christ is applyed vnto vs. Eph. 1. And as for the Sacraments, which you seeme to make the onely condittes of Gods mercy, we are taught in the holy Scrip∣tures, that they are the seales of Gods promises geuen for the confirmation of our fayth, as was circumcision to A∣braham, when he was iustified before through faith, Rom. 4. You will vs in the margent, to marke the grounde of your cause, which is in deede a good admonition. For seeing the grounde of your cause leaneth vpon your one∣ly affirmation, and is contrary to thautority of Gods word, iniurious to the spirite of God, and neglecting the fayth of Christ, what so euer you buyld thereuppon, must needes be like the foundation. But howe shoulde your free will be maintayned? if Gods spirite had any place, that distri∣buteth to euery one according to the good pleasure of his owne will. 1. Cor. 12. And how should the Sacrament geue grace of the worke wrought? if fayth were requisite in them that receiue them. Of like authority it is, which you say, that like effect is not geuen to all the Sacramentes. Surely all the Sacramentes of Christes institution, haue lyke effect in Gods elect. But let vs heare your difference. By baptisme all sinne committed before, and the punish∣ment thereof, is clearely forgeuen, by the Sacrament of penaunce, though the sinne be forgiuen, yet there remay∣neth a temporal punishment. When the Pope geueth a ge∣neral pardon à poena & culpa, doth he not it by y^e sacrament of penaunce? if he do it by y^t sacrament, then are temporall paines also remitted therby. Thus one falshod ouerthroweth

an other. But Christ you say the author of this sacrament, meant not to communicate such efficacie ••o this, as to Ba∣ptisme. Here are two assertions, first of the author, then of the force of this Sacrament, but neither of both able to be proued by the word of God. Neuerthelesse here is brought in that which is thought to be the piller, not onely of pur∣gatory, but also of all other popish satisfactions: namely the chastisement and correction, that God ministreth to his children, whose sinnes he hath pardoned, which is not a sa∣tisfaction for the sinnes past, but a warning for the time to come, and is neuer accompted in scripture, for an answering of Gods iustice, but a token of his mercy, being not the punishment of a iudge, but the chastisement of the father to the amendement of his childe that suffereth, and for an admonition of other, that they likewise offend not. Heb: 12. And after this manner, are also those places to be vnder∣stood, where God is sayd to punish the offences of his chil∣dren. But whereas M. Allen allegeth the saying of Christ vnto the Angell of the Church of Ephesus, Apoc. 2. But I haue somewhat against thee, &c. to proue that God hath somewhat to say for our offences pardoned, I maruell whe∣ther he were sleeping or waking when he wrote it, for there the pastor and Church is charged, for their offence which is not to be pardoned, except they repent, & if they repent to be clearly remitted. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, age poenitentiam, with M. Allen, is doe penaunce, & doing of penaunce, with him soundeth to make satisfaction. He professeth in one place his ignoraunce in the Greeke tongue: but if he would but acknowledge what poenitere in Latine signifieth to be sory, he neede not to haue occupied him selfe in alleging that place. But proceding a litle further, he maketh two causes why the debt of temporall punishment remaineth to be discharged by vs. One for some satisfaction of Gods iustice, as though the satisfaction of Christ were imperfect. An other to answere the Church of her right (as S. Augu∣stine sayth). In deede the olde discipline of the Church, re∣quired that open offenders, should not onely repent pri∣uatly before God, but also shew open signes of harty re∣pentaunce

for satisfying the Church, by whom they were to be receaued as before their repentaunce they were cast out. And in this sense, satisfaction is often vsed by the aun∣cient fathers, and not to fulfill the righteousnes of God, ei∣ther by doing or suffering of any thing. Seeing therefore that God•• iustice is throughly satisfied by Christes suffe∣ring, there remayneth no satisfaction to be supplyed by men. For the afflictions of the faithfull, are t••e matter of their patience and conformitie with Christ their head, the punishments that are inflicted vpon them, are the correcti∣ons of mercy, not the satisfactions of iustice. There remai∣neth therefore no temporall punishment for satisfying of Gods iustice in our life, and much lesse after our death.

2 And this to be the graue doctrine and constant faith of the fathers I must first declare: both for that it shall firmly esta∣blish our whole matter, and clearely open the case of controuersie betwixt vs and the forsaken company. VVho would so gladly liue at ease in their onely faith, that they list nether satisfie for their sinnes, nor procure Gods mercy by well working. In this case then let vs seeke the ordre of Gods iustice, by the diligent considera∣tion of some notable pers••nages, of whome we may haue by the plaine Scripture euident testimonie both of the remission of their sinnes, and their penaunce and punishment after they were re∣conciled againe.

Our first father Adam,* 1.14 in whome we may beholde almost the whole course of Gods iudgement, and through whome both sinne and all punishment due for sinne entred into the world, I thinke he had the first benefite by Christes death for the remission of his disobedience: or at the least (because I woulde not auouch an vncertain thing) this I am sure, that by Christ he was raised vp to Gods fauour againe. Of whome we finde it thus written in the booke of wisdome. Haec illum qui primus formatus est pater orbis terrarum, cum solus esset creatus, custodiuit:* 1.15 & eduxit illum a delicto suo. This (saith he, meaning by Christ vnder the name of wisedom) safely preserued him that was first formed of God, the father of the world, when he was created all alone: and raysed him out of his sinne again. The which disobedience (with

what other sinne so euer was thereunto in him ioyned) though it was thus clearly pardoned, yet the punishment thereof, both he felt long after in his owne person, and it lieth vpon his posterity till this day. For which sinne he him selfe began to doe penaunce (as Irenaeus saith) euen in paradise:* 1.16 and then God practised iudgement vpon him (as Augustine noteth) first by his disinhe∣ritaunce, then by painfull trauell inioyned, by the vnaptnesse of the earth to serue his turne, by rebellion of the inferiour crea∣tures, by the troublesom motions of his owne affections, & briefly in all pointes by a lothsom life and a dreadfull death. Yea and that his punishment ceased not in this world by his death, but many hundreth yeares after remained as further condemnation of his disobedience, I shall more conueniently anone declare.

Now seeking further to haue cleare and open euidence in this case, we can not wish more proofe then may be had by the straung working and dispensation of God, in the manifold affaires of that sanctified people, and chosen nation of the Israelites. In which peoples perpetuall protection, a man might finde a perfect platte of mercy and iudgement. So often they fall, so sodenly they rise: so grieuously they offend, such mercy they finde, that it is mar∣uelous to consider. Of this elect family therefore thus God spea∣keth.* 1.17 Si autem dereliquerint filij eius legem meam, & in iu∣dicijs meis non ambulauerint, visitabo in virga iniquitates eorum, & in verberibus peccata eorum: misericordiam au∣tem meam non dispergam ab eo, neque nocebo in veritate mea. If his children reiect my lawe, and walke not in my iudge∣ments, with rodde will I visit their wickednes, and in stripes their sinnes: yet will I not take my mercy from him (or them, as it is also redde) nor harme him in my truth.* 1.18 This people, at their first passage out of Egypt committing horrible idolatry, was pardoned thereof at the instance of Moises: yet so saith our Lord God vn∣to him: Ego autem in die vltionis, visitabo & hoc peccatum eorum: But yet in the day of reuengement, I will visit this their offence also. The same people offending greuously again by mur∣mure and mistrust of Gods carefull prouidence towards them, at their Gouernours humble sute were expresly forgiuen in these wordes.* 1.19 Dimisi iuxta verbum tuum. I haue pardoned them ac∣cording to thy word. But after their assured warraunt for the full

remission of the fault, & the eternall paine due to that greeuous sinne, behold yet their punishment temporall for the same. Atta∣men omnes homines qui viderunt maiestatem, &c. For all that (saith our Lord) euery one that hath seene my maiesty, and the wonders which I wrought in Egypt, & in the wildernes, & yet hath notwithstanding tempted me tenne times, shall not beholde the land for which I bound my selfe by oth to their forefathers. But passing the peoples sinne Moises and Aron them selfe, in many pointes minister aboundant profe of this matter. VVho both dying in perfect fauour of God, yet for their mistrust were di∣scharged of guiding Gods people, or entring them selfe into the land so hartely desired, and so long loked for before,* 1.20 Of these two the Prophet sayth thus:* 1.21 Custodiebant testimonia eius & praeceptum quod dedit illis. Deus tu propitius fuisti eis, & vlciscens, in omnes adinuentiones eorum. They obserued his testimonies, and the charge that he gaue vnto them. Lord God thou wast mercifull vnto them, and sharply reuenged their owne inuentions. The like ordinaunce of Gods iustice in punishment of such as he highly fauoured, may appeare in Samson, in Hely,* 1.22 & all other notorious personages in the whole Scripture.

But the heartely beloued of God King Dauids example so beareth downe our aduersaries, that I can not wel omit it, though I now long to be nearer my matter. This Prophet had an expresse pardon, with a plaine prouiso that he should notwithstanding beare the heauy hand of God, for the punishment of his former sinne. Once for taking pride in the multitude and numbring of his people, God, though he pardoned him, yet by the prophet,* 1.23 God gaue him leaue to chuse of thre named scourges, which he would: to whom he answered. Coarctor nimis: sed melius est incide∣re in manus Domini, multae enim sunt misericordiae eius. I am sore vrged: but better it is to fall into Gods handes, for his mercyes be exceding many. And so according to his election, he had many thousandes of his people perished by Gods plague. Of whose case, S. Gregory sayth maruelous much in these fewe wordes. Deus delictum delet, sed inultum non deserit: peccato non parcitur, quia sine vindicta non laxatur.* 1.24 God wypeth away mannes offence, but he leaueth it not vnpunished: sinne is not spared, because it is not without reuenge relea∣sed.

But before this, he had a full warrant of remission of his horrible murder and adultery, by the Prophet Nathan, saying vnto him thus after his repentaunce.* 1.25 Dominus quoque tran∣stulit peccatum tuum, nonmori eris: veruntamen quoniam blasphemare fecisti inimicos nomen Domini propter ver∣bum hoc, filius qui natus est tibi morte morietur. Our Lord hath remoued thy sinne: neuerthelesse, because thou hast made thenimies blaspheme our Lordes name by this worde, thy sonne which is borne vnto thee shall dye the death. Of which matter S. Augustine by occasion talking against Faustus, asketh what maner of pardon it was,* 1.26 that the Prophet brought from God vn∣to Dauid. And he answereth thus. Ad quam rem nisi ad sem∣piternam salutem? neque enim praetermissa est in illo, se∣cundum Dei comminationem, flagelli paterni disciplina. To what ende else (had he his pardon) but to euerlasting-salua∣tion? For he scaped not the scourge of his fathers discipline, ac∣cording as the threatning of God before did portend. All the for∣sa••d examples then being so euident, they must needes conclude this assuredly, that after our offences be remitted, there common∣ly yet remaineth some paine and right debt, to be discharged by the offenders punishment, before he receiue the ample benefite of eternall saluation.

2 Now commeth in the colourable confirmation of this false proposition, and that by examples of the holy Scripture, which must therefore more diligently be wayed, because they are so seldom alleged. But first he must rayle a crash at the forsaken Protestantes, which would so gladly liue at ease in their onely faith, that they list neither to sa∣tisfie for their sinnes, nor to procure Gods mercy with good workes. Doubtles (M. Allen) they list not by seeking to iu∣stifie them selues, procure to be forsaken of God. But you Papistes are they, that seeke to iustifie your selues, like the olde pharisees, and boast of your prayers, fastings and sa∣tisfactions, but God knoweth what you are within. As for our onely faith shall stand before God, when your infide∣lity shall condemne you, and the fruites of our onely faith shall appeare to Gods glory, when the vayne bragge of

your meritorius workes shalbe discouered to your eternall shame. But to come to your examples, I must admonish the Reader, that neither your wit, memory, diligence, nor lear∣ning, deserueth any commendations, for alleging them that haue so often before bene abused, by all them that of your side haue defended your cause, of whom you are but a translator or borower, not an author or obseruer your self. And therefore I might iustly referre the Reader to the learned and godly aunswers of so many, as haue impugned this heresie before, but because euery man either can not or will not seeke further then this booke, I will briefly aun∣swere euery example, as it is an easy matter to doe, they are so vnfitly applyed to the purpose for which they are alle∣ged. The first example is of our first parent Adam, whose sinne though it were pardoned through Christ, yet he and all his posterity feeleth the punishment thereof. An argu∣ment very farre fetched to maintayne the paynes of purga∣tory. The miseries of this life in that they be common to the godly, with the wicked, they sufficiently declare, that they are no satisfaction for sinne, but a demonstration of our miserable condition to humble vs, & make vs desirous of restitution by Christ. And although they were enioyned by the curse of God against sinne, yet to those that are de∣liuered from the curse of God by the blessed seede Iesus, they also are conuerted into blessings. Hereof the godly reioyse in afflictions, knowing that afflictions worke pati∣ence, patience worketh trial, triall hope, and hope confoun∣deth not, yea by them we are made conformable vnto Christ, that suffering with him we may raigne with him. Rom. 5. & 8. As for that which Adam suffered after his death, when you haue declared it, then will I also confute it. Next followeth the examples of the Israelites which often fell, were punished and rose againe. The former example was not so farre of in tyme, as this is in matter, for that example although it were impertinent, yet it had some similitude with the cause, for that Adam was pardoned, and yet bare some part of punishmēt. But here are brought in the whole people, among whom many were wicked, and commonly

more hypocrites then true Israelites, and yet the very text alleged out of the 88. Psalme, declareth that the godly chil∣dren which were punished, were chastised in mercy, and not condemned by iustice. And as for the saying of God. Exod. 32. that notwithstanding he had pardoned the Israe∣lites, yet he would visit their sinne in the day of vengeance, litle helpeth the matter. For the pardon was generall to the whole people, that he would not destroy them from being a nation, as appeareth in the 14. verse of that chap∣ter, but not perticular to euery one, that he would remitte their sinne & take them into his fauour, as appeareth verse 33. where he sayth, that who so euer had sinned he would put him out of his booke. The same answere serueth for the like text. Num. 14. But Moises & Aaron are examples of this matter most manifest. I answere to the punishment of Moises & Aaron, as to the punishment of all other faithfull persons, they were not to satisfie the iustice of God, but to declare his mercy in admonishing them, and others by their examples, how odious sinne is vnto him, and yet euen the chastisement of God is a benefite vnto his children, not onely because it is a signe of his fatherly loue toward them, but also because he conuerteth it alwaies vnto their reward and profit. As in the example of Moises and Aaron, it was a fatherly rodde to discharge them of guiding Gods people, and entring into the lande of promise: but in the meane time it was a great benefite that they were dischar∣ged of a heauy and troublesome burden, and entred soo∣ner into that land of eternall life, whereof the other was but a signe and shadow. And therefore the Psalmist sayth iustly of them, that God was mercifull vnto them, in reuen∣ging their inuentions. But because S. Augustines words may be of more credit with you, he sayth of the death of Moi∣ses & Aaron, that they were signa futurorum non supplicia in∣dignationis Dei. Signes of things to come not punishments of Gods displeasure. Quaestion. Num. lib. 4. Quest. 53. But the example of King Dauid is counted a great and speciall bul∣warke of this cause, which notwithstanding is answered e∣uen as the rest. Dauid the child of God, was beaten with

the mercifull rodde of Gods fatherly correction, and set as an example to Gods children of all ages, to shew how God abhorreth murder and adultery. And although the payne were bitter for the tyme, as all chastisment is, yet no doubt but he receaued great profite thereby. Heb. 12. And as for the plague for numbring the people, it fell vpon them for their own sinnes, as the text is playne. The saying of Gre∣gory, that God leaueth no sinne vnpunished, which is par∣doned: if it be vnderstood that all the sinnes of the faith∣full are punished in Christ, which became sinne for vs, it is most true. But if he meane that God punisheth all sinnes that he pardoneth in the partyes them selues, it is contra∣ry to the manifest worde of God, and infinite examples of the Scripture. The Publicane, the prodigall childe, the debters, all clearely remitted, doe playnly proue that God freely forgiueth, iustifieth, rewardeth the penitent sin∣ners, without exacting any punishment of them for aun∣swering of the debt, satisfying for the sinnes, abusing his fatherly clemency. Luke 7. & 15. & 18. Finally for auouch∣ing myne aunswer, I would wish no better authority of the auncient fathers, then euen that which M. Allen him selfe allegeth out of Augustine contra Faustum, lib. 23. cap. 67. that the punishment of Dauid, was flagelli paterni disciplina, the chastisement of Gods fatherly scourge, as he doth most playnly declare the same in his booke de peccatorum meritis ac remissione, lib. 2. cap. 33. and for a flatt conclusion contra∣dictory to M. Allens assertion, I will vse the very wordes of Chrysostome in the 8. Hom. vppon the Epistle to the Rom. Vbi venia ibi nulla erit poena. Where there is forgeuenes, there is no punishment.

Notes

• * 1.1

  Ephes. 1. Heb. 9.
• * 1.2

  August. En∣che. cap. 65.
• * 1.3

  Marke the ground of the cause.
• * 1.4

  Super vnde. ca. ad Rom.
• * 1.5

  Note.
• * 1.6

  In cap. 3. I∣sai.
• * 1.7

  The force of Christes death is not so largely applyed vn∣to vs in the Sacrament of penaūce as in Bap∣tisme.
• * 1.8

  Ad Heb. 12.
• * 1.9

  Lib. 22. cō∣tra Faustū cap. 20.
• * 1.10

  Psal. 37.
• * 1.11

  Apoc. 2.4.
• * 1.12

  De orth. fi∣de lib. 4. ca. 9.
• * 1.13

  In Ench. cap. 65.
• * 1.14

  Adam that first did fal, and vvas first pardo∣ned▪ did yet abide the scourge for his sinnes.
• * 1.15

  Cap. 10.
• * 1.16

  Lib. ••. ca. 33
• * 1.17

  Psal. 88.
• * 1.18

  Gods peo∣ple first par¦doned, vvas then ••fter punished. Exod. 32.
• * 1.19

  Numer. 14.
• * 1.20

  Num. 20.
• * 1.21

  Psal. 98.
• * 1.22

  sudic. 16. 1. Reg. 3.
• * 1.23

  2. Reg. vlt.
• * 1.24

  Lib. 9. in Iob. cap. 82.
• * 1.25

  2. Reg. 12.
• * 1.26

  Lib. 23. cap. 67.