boese sie sich auch machen."
(Preger 1, 371. 380.)

Schluesselburg charges Major also with confounding justification with
sanctification. In proof of this he quotes the following from Major's
remarks on Rom. 8: "Salvation or justification is twofold: one in this
life and the other in eternal life. The salvification in this life
consists, first, in the remission of sins and in the imputation of
righteousness; secondly, in the gift and renewing of the Holy Spirit and
in the hope of eternal life bestowed freely for the sake of Christ. This
salvification and justification is only begun [in this life] and
imperfect; for in those who are saved and justified by faith there still
remains sin, the depravity of nature, there remain also the terrors of
sin and of the Law, the bite of the old Serpent, and death, together
with all miseries that flesh is heir to. Thus by faith and the Holy
Ghost we, indeed, _begin to be justified,_ sanctified, and saved, but we
are not yet _perfectly justified,_ sanctified, and saved. It remains,
therefore, that we become _perfectly just and saved._ Sic per fidem et
Spiritum Sanctum _coepimus quidem iustificari,_ sanctificari, et
salvari, nondum tamen perfecte iusti et salvi sumus. Reliquum igitur
est, ut perfecte iusti et salvi fiamus." (7, 348.)

146. Menius Sides with Major.

Prominent among the theologians who were in essential agreement with
Major was Justus Menius. He was born 1499; became Superintendent in
Gotha 1546; was favorably disposed toward the Leipzig Interim; resigned
his position in Gotha 1557; removed to Leipzig, where he published his
polemical writings against Flacius; died August 11, 1558. In 1554 he was
entangled in the Majoristic controversy. In this year Amsdorf demanded
that Menius, who, together with himself, Schnepf, and Stolz, had been
appointed visitors of Thuringia, declare himself against the
Adiaphorists, and, in particular, reject the books of Major, and his
doctrine that good works are necessary to salvation. Menius declined,
because, he said, he had not read these books. As a result Menius was
charged with being a secret adherent of Majorism.

In 1556, however, Menius himself proved by his publications that this
suspicion was not altogether unwarranted. For in his _Preparation for a
Blessed Death_ and in a _Sermon on Salvation,_ published in that year,
Menius taught that the beginning of the new life in believers is
"necessary to salvation" (Tschackert, 517; _H