But with respect to the time, certainly most men in our churches use the Sacraments, absolution and the Lord's Supper, frequently in a year. And those who teach of the worth and fruits of the Sacraments speak in such a manner as to invite the people to use the Sacraments frequently. For concerning this subject there are many things extant written by our theologians in such a manner that the adversaries, if they are good men, will undoubtedly approve and praise them. Excommunication is also pronounced against the openly wicked [those who live in manifest vices, fornication, adultery, etc.] and the despisers of the Sacraments. These things are thus done both according to the Gospel and according to the old canons. But a fixed time is not prescribed, because all are not ready in like manner at the same time. Yea, if all are to come at the same time, they cannot be heard and instructed in order [so diligently]. And the old canons and Fathers do not appoint a fixed time. The canon speaks only thus: If any enter the Church and be found never to commune, let them be admonished that, if they do not commune, they come to repentance. If they commune [if they wish to be regarded as Christians], let them not be expelled; if they fail to do so, let them be excommunicated. Christ [Paul] says, I Cor. 11, 29, that those who eat unworthily eat judgment to themselves. The pastors, accordingly, do not compel those who are not qualified to use the Sacraments. Concerning the enumeration of sins in confession, men are taught in such a way as not to ensnare their consciences. Although it is of advantage to accustom inexperienced men to enumerate some things [which worry them], in order that they may be the more readily taught, yet we are now discussing what is necessary according to divine Law. Therefore, the adversaries ought not to cite for us the regulation _Omnis Utriusque_, which is not unknown to us, but they ought to show from the divine Law that an enumeration of sins is necessary for obtaining their remission. The entire Church, throughout all Europe, knows what sort of snares this point of the regulation, which commands that all sins be confessed, has east upon consciences. Neither has the text by itself as much disadvantage as was afterwards added by the Summists, who collect the circumstances of the sins. What labyrinths were there! How great a torture for the best minds! For the licentious and profane were in no way moved by these instruments of terror. Afterwards what tragedies [what jealousy and hatred] did the questions concerning one's own priest excite among the pastors and brethren [monks of various orders], who then were by no means brethren when they were warring concerning jurisdiction of confessions! [for all brotherliness, all friendship, ceased, when the question was concerning authority and confessor's fees.] We, therefore, believe that, according to divine Law, the enumeration of sins is not necessary.