we, having done as it were an insult and a despite unto the Holy Ghost,[1] should fall into more grievous sins, treasuring up torath against the day of wrath[2] For, without doubt, these satisfactory punishments greatly recall from sin, and restrain as it were with a bridle, and make penitents more cautious and watchful for the future; they also furnish remedies for the remains of sin, and, by opposite acts of the virtues, they remove the vicious habits acquired by evil living. Neither indeed was there any way ever in the Church of God accounted surer to turn away the punishment impending at the hands of the Lord, than that men should, with true sorrow of mind, frequently practise these works of penitence. It adds further to these things, that, whilst we, by making satisfaction, suffer for our sins, we are made conformable to Christ Jesus, who satisfied for our sins,[3] from whom all our sufficiency is;[4] thence, having also a most sure pledge, that if we suffer with him, we shall also he glorified with him.[5] But neither is this satisfaction, which we discharge for our sins, so much our own, as not to be through Jesus Christ. For we who can do nothing of ourselves, as of ourselves, can do all things. He co-operating, who strengthens us.[6] Thus, man has not wherein he should glory, but all our glorying is in Christ:[7] in whom we live; in whom we merit; in whom we satisfy; bringing forth fruits worthy of penance,[8] which from him derive their virtue; by him are offered unto the Father; and through him are accepted by the Father. Therefore the priests of the Lord ought, as far as the Spirit and prudence shall suggest, to enjoin salutary and fitting satisfactions, according to the quality of the crimes and the ability of the penitents; lest, if by chance they connive at sins, and deal too indulgently with penitents, by enjoining certain very light works for the most grievous crimes, they be made partakers of other men's sins. But let them have before their eyes, that the satisfaction which they impose be not only unto the presentation of a new life, and a medicine for infirmity, but also unto the avenging and punishing of past sins. For likewise, the
