with which He fulfilled the Law
for us; thereupon, one also receives the Holy Spirit, who effects and
fulfils in us the righteousness required by the Law, here in this life
imperfectly and perfectly in the life to come." (Preger 1, 387.) At the
synod of Eisenach, 1556, the theologians accordingly declared: "Although
it is true that grace and the gift through grace cannot be separated,
but are always together, nevertheless the gift of the Holy Spirit is not
a piece or part, much less a co-cause of justification and salvation,
but an appendix, a consequence, and an additional gift of grace.--
_Wiewohl es wahr ist, dass gratia und donum per gratiam nicht koennen
getrennt werden, sondern allezeit beieinander sind, so ist doch die Gabe
des Heiligen Geistes nicht ein Stueck oder Teil, viel weniger eine
Mitursache der Justifikation und Salvation, sondern ist ein Anhang,
Folge und Zugab be der Gnade._" (Seeberg 4, 487.)

147. Attitude of Anti-Majorists.

With the exception of Menius and other adherents in Electoral Saxony,
Major was firmly opposed by Lutheran ministers and theologians
everywhere. Even when he was still their superintendent, the ministers
of Mansfeld took issue with him; and after he was dismissed by Count
Albrecht, they drafted an _Opinion,_ in which they declared that Major's
proposition obscures the doctrine of God's grace and Christ's merit.
Also the clergy of Luebeck, Hamburg, Lueneburg, and Magdeburg united in
an _Opinion,_ in which they rejected Major's proposition. Chief among
the theologians who opposed him were, as stated, Amsdorf, Flacius,
Wigand, Gallus, Moerlin and Chemnitz. In their publications they
unanimously denounced the proposition that good works are necessary to
salvation, and its equivalents, as dangerous, godless, blasphemous, and
popish. Yet before the controversy they themselves had not all nor
always been consistent and correct in their terminology.

The _Formula of Concord_ says: "Before this controversy quite a few pure
teachers employed such and similar expressions [that faith is preserved
by good works, etc.] in the exposition of the Holy Scriptures, in no
way, however, intending thereby to confirm the above-mentioned errors of
the Papists." (949, 36.) Concerning the word "faith," 1549, Flacius, for
example had said that our effort to obey God might be called a "_causa
sine qua non,_ or something which serves salvation." His words are:
"Atque hinc apparet, quatenus nostrum studi