ghteousness of Faith before God; 4. Of Good Works, 5. Of the Law
and the Gospel; 6. Of the Third Use of the Law of God; 7. Of the Holy
Supper; 8. Of God's Eternal Providence and Election; 9. Of Church Usages
which are Called Adiaphora or Things Indifferent; 10. Of Free Will or
Human Powers; 11. Of Other Factions and Sects which have Never
Acknowledged the _Augsburg Confession_.

While this new _Concordia_ was adopted in Lower Saxony, the Swabians, to
whom it was forwarded, September 5, 1575, were not quite satisfied with
its form, but did not object to its doctrinal contents. They criticized
the unevenness of its style, its frequent use of Latin technical terms,
its quotations (now approved, now rejected) from Melanchthon, etc.
Particularly regarding the last mentioned point they feared that the
references to Melanchthon might lead to new dissensions; hence they
preferred that citations be taken from Luther's writings only, which was
done in the _Formula of Concord_ as finally adopted.

279. The Maulbronn Formula.

The movement for a general unity within the Lutheran Church received a
powerful impetus by the sudden and ignominious collapse of
Crypto-Calvinism in Electoral Saxony, 1574. By unmasking the
Philippists, God had removed the chief obstacle of a godly and general
peace among the Lutherans. Now the clouds of dissension began to
disappear rapidly. As long as the eyes of Elector August were closed to
the dishonesty of his theologians, there was no hope for a peace
embracing the entire Lutheran Church in Germany. Even before the public
exposure of the Philippists, August had been told as much by Count
Henneberg and other princes, _viz._, that the Wittenberg theologians
were universally suspected, and that peace could not be established
until their Calvinistic errors had been condemned. For in the doctrines
of the Lord's Supper and of the person of Christ, as has been shown in
the chapter on the Crypto-Calvinistic Controversy, the Philippists of
Electoral Saxony and of other sections of Germany were Calvinists rather
than Lutherans. It was the appearance of the Calvinistic _Exegesis
Perspicua_ of 1574 which left no doubt in the mind of the Elector that
for years he had been surrounded by a clique of dishonest theologians
and unscrupulous schemers, who, though claiming to be Lutherans, were
secret adherents of Calvinism. And after the Elector, as Chemnitz
remarks, had discovered the deception of his theologians in