us by our renewal,' except
that he mentions the cause where the Papists mention the effect. _Ita re
ipsa dicit, quod Papistae dicunt, sumus iusti novitate, nisi quod
nominat causam, ubi nominant Papistae effectum_. We are just when God
renews us. He therefore detracts from the honor due to the Mediator,
obscures the greatness of sin, destroys the chief consolation of the
pious, and leads them into perpetual doubt. For faith cannot exist
unless it looks upon the promise of mercy concerning the Mediator. Nor
is there an inhabitation unless the consolation is received by this
faith. And it is a preposterous way of teaching that one is to believe
first the inhabitation, afterwards forgiveness of sins (_prius credere
inhabitationem, postea remissionem peccatorum_). Since therefore this
dogma of Osiander is both false and pernicious to consciences, it must
be shunned and damned." (_C. R._ 7, 781; 8, 579ff.)

In another essay, of September, 1556, signed also by Melanchthon, the
following propositions are rejected: 1. Man becomes righteous on
account of the essential righteousness. 2. Man becomes righteous on
account of the essential righteousness of God the Father, Son, and Holy
Spirit. 3. Man becomes righteous before God on account of the indwelling
of God. 4. Righteousness consists in the indwelling of Christ, on
account of which God imputes righteousness to us.... 5. Nor must one say
there are two or more parts of justification: faith, inhabitation, good
works, etc. For justification before God is to receive forgiveness of
sins and to become acceptable to God on account of Christ.... 6. This
proposition, too, is false: The regenerate after the Fall are righteous
in the same manner as Adam was before the Fall, namely, not by
imputation, but by inhabitation or original righteousness.... 8. It is
also false when some say we are righteous by faith, namely, in a
preparative way in order afterwards to be righteous by the essential
righteousness. At bottom this is Popish and destructive of faith.... 9.
The following propositions must be rejected altogether: The obedience of
Christ is called righteousness in a tropical sense; Christ justifies
accidentally (_per accidens_). (_C. R._ 8, 561f.; 9, 3l9. 451. 455.
457.)

180. Osiander's Views on Image of God.

Osiander's corruption of the doctrine of justification was closely
connected with his peculiar view concerning the image of God (the
central idea of his entire system), of whic