um obediendi Deo dici possit
causa sine qua non, seu huperetikon ti, id est, quiddam subserviens ad
salutem." But when his attention was called to this passage, he first
eliminated the _causa sine qua non_ and substituted _ad vitam aeternam_
for _ad salutem,_ and afterwards changed this phrase into _ad veram
pietatem._ (Frank 2, 218. 169.) However, as soon as the controversy
began, the Lutherans, notably Flacius, clearly saw the utter falsity of
Major's statements.

Flacius wrote: "Salvation is forgiveness of sins, as Paul testifies,
Rom. 4, and David, Ps. 32: 'Blessed are they whose sins are forgiven.'
'Thy faith hath made thee whole.' Matt. 9; Mark 5. 10, Luke 7. 8. 18.
Jesus saves sinners and the lost. Matt. 1, 18; 1 Tim. 1. Since, now,
salvation and forgiveness of sins are one and the same thing, consider,
dear Christian, what kind of doctrine this is: No one has received
forgiveness of sins without good works; it is impossible for any one to
receive forgiveness of sins or to be saved without good works; good
works are necessary to forgiveness of sins." (Preger 1, 375.) Again:
"Young children and those who are converted in their last hour (who
certainly constitute the greater part), must confess that they neither
possess, nor will possess, any good works, for they die forthwith.
Indeed, St. Bernard also wrote when on his deathbed: _Perdite vixi_--I
have led a wicked life! And what is still more, all Christians, when in
their dying moments, they are striving with sins, must say: 'All our
good works are like filthy rags; in my life there is nothing good;' and,
as David says, Ps.51: 'Before Thee I am nothing but sin,' as Dr. Luther
explains it." (376.) Again: "We are concerned about this, that poor and
afflicted consciences may have a firm and certain consolation against
sin, death, devil, and hell, and thus be saved. For if a condition or
appendix concerning our good works and worthiness is required as
necessary to salvation, then, as Dr. Major frequently discusses this
matter very excellently, it is impossible to have a firm and solid
consolation." (376.)

Flacius showed that Major's proposition taken as it reads, can be
interpreted only in a papistical sense, and that no amount of
explanations is able to cure it of its ingrained falsity. Major, said
he, must choose between his proposition or the interpretations which he
places upon it; for the former does not admit of the latter. He added
that a proposition which