completed, but represses and restrains it so that it must not do what it wishes. But if it do what it wishes, the Holy Ghost and faith are not there present. For St. John says (1. Ep. 3, 9): 'Whosoever is born of God doth not commit sin, . . . and he cannot sin.' And yet that is also the truth which the same St. John says (1. Ep. 1, 8): 'If we say that we have no sin, we deceive ourselves, and the truth is not in us.'" (Part III, Art. 3, Sec.Sec. 42-45; p. 329.) The Lutheran Church has received this statement of Luther into her confessional writings. This is the Luther of whom a modern Catholic critic says: "This thought of the all-forgiving nature of faith so dominated his mind that it excluded the notion of contrition, penance, good works, or effort on the part of the believer, and thus his teaching destroyed root and branch the whole idea of human culpability and responsibility for the breaking of the Commandments." It is amazing boldness in Catholics to prefer this charge against Luther, when they themselves teach a worse doctrine than they impute to Luther. The Council of Trent in its Sixth Session, Canon 15, also in its Sixteenth Session, Canon 15, Coster in his Enchiridion, in the chapter on Faith, p. 178, Bellarminus on Justification, chapter 15, declare it to be Catholic teaching that the believer cannot lose his faith by any, even the worst, sin he may commit. They speak of believing fornicators, believing adulterers, believing thieves, believing misers, believing drunkards, believing slanderers, etc. The very teaching which Catholics falsely ascribe to Luther is an accepted dogma of their own Church. Their charge against Luther is, at best, the trick of crying, "Hold thief!" to divert attention from themselves.