earth shall be loosed also in heaven, but him, who is evidently a reprobate, he looses on earth in the agony of death, therefore he is loosed also in heaven. In these arguments the minor premise is wanting in strength; for unless the said man, in the case of the minor premise, binds himself by a bad will or looses himself by true contrition, the minor premise is false. And, according to Richard, the argument is to be rectified in this way: "Whatsoever Christ’s vicar shall properly bind on earth shall be bound also in heaven. But this faithful layman who does not wish to give money, him he binds properly on earth." Thus the falsehood of the minor premise is made to appear. In a similar way the other arguments are to be corrected. And, if the objection be raised that a Christian ought to be in doubt as to when a priest binds and looses according to the rite and when not, the reply is to be made that the opposite follows [we should not be in doubt], since we ought to believe that the priest binds and absolves only in cases when he ministers according to the rules of Christ's law. And when he exceeds that law, then he alleges that he is binding and loosing, but does not bind and loose.
Then as to Innocent's words: "The Lord made no exception when he said to Peter: 'Whatsoever,' etc." If Innocent understands a bestowment in any case whatsoever, when Peter or his vicar might allege they were binding, then Innocent's meaning would be false. For then, through a subordinate assumption, an improper conclusion would follow, the argument running thus: whatsoever Peter or his vicar shall bind on earth, shall be bound in heaven. But this holy man he alleges he is binding on earth: therefore he is bound in heaven. The conclusion is false and impossible. The minor proposition is true or may be true. Therefore the application of Innocent's major proposition would be false. But, if Innocent means with Richard, Augustine, and Gregory that the bestowment is for that for which binding and loosing are in-
