st the assertion "that original sin is the very substance of man,
and that the soul of man itself is original sin." Hesshusius also
published his _Letter to M. Flacius Illyricus in the Controversy whether
Original Sin is a Substance._ Flacius answered in his _Defense of the
Sound Doctrine Concerning Original Righteousness and Unrighteousness, or
Sin,_ of September 1, 1570. Hesshusius published his _Analysis,_ in
which he repeated the charge that Flacius made the devil a creator of
substance.

In his _Brief Confession,_ of September 28 1570, Flacius now offered to
abstain from the use of the term "substance" in the manner indicated
above. A colloquium, however, requested by Flacius and his friends on
the basis of this Confession, was declined by the theologians of Jena.
Moreover, in answer to the _Brief Confession,_ Hesshusius published
(April 21, 1571) his _True Counter-Report,_ in which he again repeated
his accusation that Flacius made the devil a creator of substance. He
summarized his arguments as follows: "I have therefore proved from one
book [Flacius's tract of 1567] more than six times that Illyricus says:
_Satan condidit, fabricavit, transformavit veterem hominem, Satan est
figulus,_ that is: The devil created and made man, the devil is man's
potter." The idea of a creation out of nothing, however, was not taught
in the statements to which Hesshusius referred. (Preger 2, 348.)

Further publications by Andrew Schoppe [died after 1615], Wigand,
Moerlin, Hesshusius, and Chemnitz, which destroyed all hopes of a
peaceful settlement, caused Flacius to write his _Orthodox Confession
Concerning Original Sin._ In this comprehensive answer, which appeared
August 1, 1571, he declares "that either image, the image of God as well
as of Satan, is an essence, and that the opposite opinion diminishes the
merit of Christ." At the same time he complained that his statements
were garbled and misinterpreted by his opponents, that his was the
position of the man who asked concerning garlic and received an answer
concerning onions, that his opponents were but disputing with
imaginations of their own. (349f.)

In the same year, 1571, Wigand published a voluminous book, _On Original
Sin,_ in which he charged Flacius with teaching that original sin is the
entire carnal substance of man according to both his body and soul. In
his description of the Flacian doctrine we read: "Original sin is a
substance, as they teach. Accordingly, ori