They oppose the example of Adam, and also of David, who was punished for his adultery. From these examples they derive the universal rule that peculiar temporal punishments in the remission of sins correspond to individual sins. It has been said before that saints suffer punishments, which are works of God; they suffer contrition or terrors, they also suffer other common afflictions. Thus, for example, some suffer punishments of their own that have been imposed by God. And these punishments pertain in no way to the keys because the keys neither can impose nor remit them, but God, without the ministry of the keys, imposes and remits them [as He will]. Neither does the universal rule follow: Upon David a peculiar punishment was imposed, therefore, in addition to common afflictions, there is another punishment of purgatory, in which each degree corresponds to each sin. Where does Scripture teach that we cannot be freed from eternal death except by the compensation of certain punishments in addition to common afflictions? But, on the other hand, it most frequently teaches that the remission of sins occurs freely for Christ's sake, that Christ is the Victor of sin and death. Therefore the merit of satisfaction is not to be patched upon this. And although afflictions still remain, yet Scripture interprets these as the mortifications of present sin [to kill and humble the old Adam], and not as the compensations of eternal death or as prices for eternal death. Job is excused that he was not afflicted on account of past evil deeds, therefore afflictions are not always punishments or signs of wrath. Yea, terrified consciences are to be taught that other ends of afflictions are more important [that they should learn to regard troubles far differently, namely, as signs of grace], lest they think that they are rejected by God when in afflictions they see nothing but God's punishment and anger. The other more important ends are to be considered namely, that God is doing His strange work so that He may he able to do His own work, etc., as Isaiah teaches in a long discourse, chap. 28. And when the disciples asked concerning the blind man who sinned, John 9, 2. 3, Christ replies that the cause of his blindness is not sin, but that the works of God should be made manifest in him. And in Jeremiah, 49, 12, it is said: They whose judgment was not to drink of the cup have assuredly drunken. Thus the prophets and John the Baptist and other saints were killed. Therefore afflictions are not always punishments for certain past deeds, but they are the works of God, intended for our profit, and that the power of God might be made more manifest in our weakness [how He can help in the midst of death].