Forgiveness of sins, it was maintained, must be gained by penance, namely, by the so-called sacrament of penance, including the acts of private confession and priestly absolution. In this the father-confessor promised to him who had confessed his sins, absolution for them, whereby his guilt was forgiven and he was freed from eternal punishment. A certain contrition of the heart was required from him, even if only imperfect, and proceeding perhaps solely from the fear of punishment, but which nevertheless was deemed sufficient, its imperfection being supplied by the sacrament. But though absolved, he had still to discharge heavy burdens of temporal punishment, penances imposed by the Church, and chastisements which, in the remission of eternal punishment, God in His righteousness still laid upon him. If he failed to satisfy these penances in this life, he must, even if no longer in danger of hell, atone for the rest in the torments of the fire of purgatory. The indulgence now came in to relieve him. The Church was content with easier tasks, as, at that time, with a donation to the sacred edifice at Rome. And even this was made to rest on a certain basis of right. The Church, it was said, had to dispose of a treasure of merits which Christ and the saints, by their good works, had accumulated before the righteous God, and those riches were now to be so disposed of by Christ's representatives, that they should benefit the buyer of indulgences. In this manner penances which otherwise would have to be endured for years were commuted into small donations of money, quickly paid off. The contrition required for the forgiveness of sins was not altogether ignored; as, for instance, in the official announcements of indulgences, and in the letters or certificates granting indulgences to individuals in return for payment. But in those documents, as also in the sermons exhorting the multitude to purchase, the chief stress, so far as possible, was laid upon the payment. The confession, and with it the contrition, was also mentioned, but nothing was said about the personal remission of sins depending on this rather than on the money. Perfect forgiveness of sins was announced to him who, after having confessed and felt contrition, had thrown his contribution into the box. For the souls in purgatory nothing was required but money offered for them by the living. 'The moment the money tinkles in the box, the soul springs up out of purgatory.' A special tariff was arranged for the commission of particular sins, as, for example, six ducats for adultery.