A Protestant theologian, A. Hegler, one of those who demur to Luther’s doctrines, mentioned above, owing to their moral consequences, remarks: “It remains that the idea of justification without works was, at the time of the Reformation, often found side by side with moral laxity, and that, sometimes, the latter was actually the effect of the former.” Seeking the reason why so talented a man as Sebastian Franck should have seceded, after having been a Lutheran preacher till 1528, he remarks: “There is much to lead us to suppose that the sight of the moral indifference and coarseness of the evangelicals was the determining factor.”[540] After having considered Luther’s principles with regard to the theory of sin, we now proceed to give some of his utterances on penance. _Luther’s Views on Penance_ Although he speaks of repentance as the first step towards salvation in the case of the sinner, yet the idea of repentance, remorse or contrition was ever rather foreign to him. He will not admit as valid any repentance aroused by the demands and menaces of the law;[541] in the case of man, devoid of free will, it must be a result of Divine charity and grace; repentance without a love of justice is, he says, at secret enmity with God and only makes the sin greater.[542] Yet he also declares, not indeed as advocating penance as such, that it merely acts through faith “previous to and independently of all works,” of which, as we know, he was always suspicious; all that was needed was to believe “in God’s Mercy,” and repentance was already there.[543] He is nevertheless in favour of the preachers exhorting Christians to repentance by diligent reference to the commandments, and to the chastisements threatened by God, so as to instil into them a salutary fear. The law, he goes on to say, in contradiction to the above, must do its work, and by means of its terrors drive men to repentance even though love should have no part in it. Here he is perfectly conscious of the objection which might be raised, viz. that he had made “repentance to proceed from, and to be the result of, justifying faith.” To this he replies, that repentance itself forms part of the “common faith,” because it is first necessary to believe that there is a God Who commands and makes afraid; this circumstance justifies the retention of penance, “for the sake of the common, unlearned folk.”[544]