want to wholly abandon their sins. Many promise caution for the future but do not want to make satisfaction. All of this sort, in so far as they do not truly repent, beyond doubt ought not to be forgiven. For truly to repent is to be sorry for past wrong-doing, to confess with a strong purpose, to make satisfaction, and to take heed to oneself with all caution. Those who do penance in this way, they ought to be forgiven; and to be remitted in any other way without absolution, this is to retain sins. Now, from the things already said we may clearly understand that, in the forgiveness of sins, the Lord does by and of Himself what is done through his minister, that is, he does not by Himself and through the office of ministers, but He fully of Himself looses the bond of obduracy; and He looses by Himself and His minister the debt of eternal damnation; truly He looses by his ministers the debt of future purgation. The power of the first kind of forgiveness He reserves for Himself alone. The second kind of forgiveness He imparts by Himself and His minister. But the third kind, the Lord is accustomed to impart not as much by Himself as by his minister. Properly, indeed, is it said that the Lord absolves the truly penitent from the bond of damnation. None the less it is true that the priest does this and the Lord,[1] the Lord in view of the conversion of the heart, and the priest in view of the confession of the mouth. For the confession of the heart alone suffices in the case of the truly penitent unto salvation. And the case—articulus—of necessity excludes both the confession of the mouth and absolution by the priest." Thus much Richard.
From these things the conclusion is drawn that God predestinates from eternity, and He executes in time the absolution of a person who is to be saved and the remission of his sin, before such a person is absolved on earth by the min-
- ↑ The expression, "and the Lord" is not in Richard's text. Otherwise Huss's quotation is exact.
