For it commands that the confession be mutual. Again, our adversaries will condemn many most generally received teachers if they will contend that in confession an enumeration of offenses is necessary according to divine Law. For although we approve of confession, and judge that some examination is of advantage in order that men may be the better instructed [young and inexperienced persons be questioned], yet the matter must be so controlled that snares are not cast upon consciences, which never will be tranquil if they think that they cannot obtain the remission of sins unless this precise enumeration be made. That which the adversaries have expressed in the _Confutation_ is certainly most false, namely, that a full confession is necessary for salvation. For this is impossible. And what snares they here cast upon the conscience when they require a full confession! For when will conscience be sure that the confession is complete? In the Church-writers mention is made of confession, but they do not speak of this enumeration of secret offenses, but of the rite of public repentance. For as the fallen or notorious [those guilty of public crimes] were not received without fixed satisfactions [without a public ceremony or reproof], they made confession on this account to the presbyters, in order that satisfactions might be prescribed to them according to the measure of their offenses. This entire matter contained nothing similar to the enumeration concerning which we are disputing. This confession was made, not because the remission of sins before God could not occur without it, but because satisfactions could not be prescribed unless the kind of offense were first known. For different offenses had different canons.