nt-up feelings of anger and animosity, especially against
Flacius. (384f.)

In these publications, Menius denied that he had ever used the
proposition of Major. However, he not only refused to reject it, but
defended the same error, though in somewhat different terms. He merely
replaced the phrase "good works" by "new life," "new righteousness,"
"new obedience," and affirmed "that it is necessary to our salvation
that such be wrought in us by the Holy Ghost." He wrote: The Holy Spirit
renews those who have become children of God by faith in Christ, and
that this is performed in them "this, I say, they need for their
salvation--_sei ihnen zur Seligkeit vonnoeten._" (Frank 2, 223.) Again:
"He [the Holy Spirit] begins righteousness and life in the believers,
which beginning is in this life (as long as we dwell on earth in this
sinful flesh) very weak and imperfect, _but nevertheless necessary to
salvation,_ and will be perfect after the resurrection, that we may walk
in it before God eternally and be saved." (222.) Works, said Menius,
must not be introduced into the article of justification,
reconciliation, and redemption; but when dealing with the article of
sanctification, "then it is correct to say: Sanctification, or renewal
of the Holy Spirit, is necessary to salvation." (Preger 1, 388.)

With respect to the proposition, Good works are necessary to salvation,
Menius stated that he could not simply condemn it as altogether false
and heretical. Moreover, he argued: "If it is correct to say:
Sanctification, or renewal by the Holy Spirit, is necessary to
salvation, then it cannot be false to say: Good works are necessary to
salvation, since it is certain and cannot be gainsaid that
sanctification and renewal do not and cannot exist without good works."
(386.) Indeed, he himself maintained that "good works are necessary to
salvation in order that we may not lose it again." (387. 391.) At the
same time Menius, as stated above, claimed that he had never employed
Major's proposition, and counseled others to abstain from its use in
order to avoid misinterpretation. The same advice he gave with respect
to his own formula that new obedience is necessary to salvation. (Frank
2, 165. 223.)

Menius also confounded justification and sanctification. He wrote: "By
faith in Christ alone we become just before God and are saved. Why?
Because by faith one receives first, forgiveness of sins and the
righteousness or obedience of Christ,