gences and
pardons granted heretofore, since these have equal efficacy?" [24]

90. To repress these arguments and scruples of the laity by force
alone, and not to resolve them by giving reasons, is to expose
the Church and the pope to the ridicule of their enemies, and to
make Christians unhappy.

91. If, therefore, pardons were preached according to the spirit
and mind of the pope, all these doubts would be readily resolved;
nay, they would not exist.

92. Away, then, with all those prophets who say to the people of
Christ, "Peace, peace," and there is no peace! [Ezek. 13:10]

93. Blessed be all those prophets who say to the people of
Christ, "Cross, cross," and there is no cross![25]

94. Christians are to be exhorted that they be diligent in
following Christ, their Head, through penalties, deaths, and
hell;

95. And thus be confident of altering into heaven rather through
many tribulations, than through the assurance of peace. [Acts
14:22]

FOOTNOTES

[1] Matt. 4:17. Greek, _metanoeite_; English "repent"; German
_Bussetun_. The Latin and German versions may also be rendered, "Do
penance"; the Greek, on the other hand, can only mean "Repent."

[2] The Roman theology distinguishes between the "guilt" and the
"penalty" of sin. See Introduction, p.19.

[3] Decrees of the Church, having the force of law. The canons
referred to here and below (Cf. Theses 8, 85) are the so-called
penitential Canons. See Introduction, p.17.

[4] Commenting on this Thesis in the _Resolutions_, Luther
distinguishes between "temporal" and "eternal" necessity.
"Necessity knows no law." "Death is the necessity of necessities"
(_Weimar Ed._, I, 549; _Erl. Ed. op. var. arg._, II, 166).

[5] This is not a denial of the power of the keys, i. e., the
power to forgive and retain sin, but merely that the power of the
keys extends to purgatory.

[6] i. e., Merely human doctrine.

[7] An alleged statement of indulgence-vendors. See Letter to
Mainz and Introduction.

[8] Luther refers again to this story in the _Resolutions_
(_Weimar Ed._, I, p.586). The story is that these saints
preferred to remain longer in purgatory that they might have
greater glory in heaven. Luther adds, "Whoever will, may believe
in these stories; it is no concern of mine."

[9] Luther uses the terms "pardon" and "indulgence"
interchangeably.

[10] For meaning of the term "satisfaction," see Introduction, p.
19f.

[11] Privileges entitling their holder t