Many arguments, likewise, can be collected to show that these passages of Scripture pertain in no way to scholastic satisfactions. These men imagine that satisfactions are works that are not due [which we are not obliged to do]; but Scripture, in these passages, requires works that are due [which we are obliged to do]. For this word of Christ, Repent, is the word of a commandment. Likewise the adversaries write that if any one who goes to confession should refuse to undertake satisfactions, he does not sin, but will pay these penalties in purgatory. Now the following passages are, without controversy, precepts pertaining to this life: Repent; Bring forth fruits meet for repentance; Yield your members servants to righteousness. Therefore they cannot be distorted to the satisfactions which it is permitted to refuse. For to refuse God's commandments is not permitted. [For God's commands are not thus left to our discretion.] Thirdly, indulgences remit these satisfactions, as is taught by the Chapter, _De Poenitentiis et Remissione_, beginning _Quum ex eo_, etc. But indulgences do not free us from the commandments: Repent; Bring forth fruits meet for repentance. Therefore it is manifest that these passages of Scripture have been wickedly distorted to apply to canonical satisfactions. See further what follows. If the punishments of purgatory are satisfactions, or satispassions [sufferings sufficient], or if satisfactions are a redemption of the punishments of purgatory, do these passages also give commandment that souls be punished in purgatory? [The above-cited passages of Christ and Paul must also show and prove that souls enter purgatory and there suffer pain.] Since this must follow from the opinions of the adversaries, these passages should be interpreted in a new way [these passages should put on new coats]: Bring forth fruits meet for repentance; Repent, i.e., suffer the punishments of purgatory after this life. But we do not care about refuting in more words these absurdities of the adversaries. For it is evident that Scripture speaks of works that are due, of the entire newness of life, and not of these observances of works that are not due, of which the adversaries speak. And yet, by these figments they defend orders [of monks], the sale of Masses and infinite observances, namely, as works which, if they do not make satisfaction for guilt, yet make satisfaction for punishment.