In respect of the doctrine of original sin and its consequences in man, he not only magnifies enormously the strength of the concupiscence which remains after baptism, without sufficiently taking into account the spiritual means by which it can be repressed, but gives the most open expression to his belief that concupiscence is actually sin; it is the persistence of original sin, rendering every man actually culpable, even without any consent of the will. The “_Non concupisces_” of the Ten Commandments—which the Apostle emphasises in his Epistle to the Romans, though in another sense—Luther makes out to be such a prohibition that, by the mere existence of concupiscence, it is daily and hourly sinfully transgressed. He pays no attention to the theology of the Church, which had hitherto seen in the “_Non concupisces_” a prohibition of any voluntary consent to a concupiscence existing without actual sin. His attack on free will is very closely bound up with his ideas on concupiscence. “Concupiscence with weakness is against the law ‘Thou shalt not covet,’ and it is deadly [a mortal sin], but the gracious God does not impute it on account of the work of salvation which has been commenced in [pardoned] man.” “Even a venial sin,” he teaches in the same passage, “is, according to its nature [owing to human nature which is entirely alienated from God], a mortal sin, but the Creator does not impute (‘_imputat_’) it as mortal sin to the man whom he chooses to perfect and render whole.”[506] He makes various attempts to deduce from concupiscence the absolute want in the will of freedom to do what is good. There is not the slightest doubt that he does deny this freedom, though, on the other hand, he grants so much to liberty in his admonitions concerning predestination (see below, p. 219) that he practically retracts his denial. The position he takes up with regard to grace ought to be a test of what he actually held: did he look upon grace as in every case irresistible? But on this very point he is as yet indisposed to commit himself as he will not hesitate to do later, to a positive, erroneous “yes.” In short, though he stands for a denial of liberty, he has not yet seen his way to solve all the difficulties.