Moreover, the making mention, by the Fathers, of satisfaction, and the framing of canons by the councils, we have said above was a matter of church-discipline instituted on account of the example. Nor did they hold that this discipline is necessary for the remission either of the guilt or of the punishment. For if some of them made mention of purgatory, they interpret it not as compensation for eternal punishment [which only Christ makes], not as satisfaction, but as purification of imperfect souls. Just as Augustine says that venial [daily] offenses are consumed i.e., distrust towards God and other similar dispositions are mortified. Now and then the writers transfer the term satisfaction from the rite itself or spectacle, to signify true mortification. Thus Augustine says: True satisfaction is to cut off the causes of sin, i.e., to mortify the flesh, likewise to restrain the flesh, not in order that eternal punishments may be compensated for but so that the flesh may not allure to sin.
Likewise, the Fathers wrote that it is sufficient if once in life this public or ceremonial penitence occur, about which the canons concerning satisfactions have been made. Therefore it can be understood that they held that these canons are not necessary for the remission of sins. For in addition to this ceremonial penitence, they frequently wish that penitence be rendered otherwise, where canons of satisfactions were not required.
The composers of the Confutation write that the abolition of satisfactions contrary to the plain Gospel is not to be endured. We, therefore, have thus far shown that these canonical satisfactions, i.e., works not due and that are to be performed in order to compensate for punishment, have not the command of the Gospel. The subject itself shows this. If works of satisfaction are works which are not due, why do they cite the plain Gospel? For if the Gospel would command that punishments be compensated for by such works, the works would already be due. But thus they speak in order to impose upon the inexperienced, and they cite testimonies which speak of works that are due, although they themselves in their own satisfactions prescribe works that are not due. Yea, in their schools they themselves concede that satisfactions can be refused without [mortal] sin. Therefore they here write falsely that we are compelled by the plain Gospel to undertake these canonical satisfactions.
