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; _Herzog, R._ 12, 89.) This caused Flacius to remark in his book, _Concerning the Unity of Those who in the Past Years have Fought for and against the Adiaphora,_ 1556: "Major and Menius, in their printed books, are again reviving the error that good works are necessary to salvation, wherefore it is to be feared that the latter misfortune will be worse than the former." (Preger 1, 382.) Soon after, Menius was suspended from office and required to clear himself before the Synod in Eisenach, 1556. Here he subscribed seven propositions in which the doctrine that good works are necessary to salvation, or to retain salvation, was rejected. The seven Eisenach propositions, signed by Menius, read as follows: "1. Although this proposition, Good works are necessary to salvation, may be tolerated in the doctrine of the Law abstractly and ideally (_in doctrina legis abstractive et de idea tolerari potest_), nevertheless there are many weighty reasons why it should be avoided and shunned no less than the other: Christ is a creature. 2. In the forum of justification and salvation this proposition, Good works are necessary to salvation, is not at all to be tolerated. 3. In the forum of new obedience, after reconciliation, good works are not at all necessary to salvation but for other causes. 4. Faith alone justifies and saves in the beginning, middle, and end. 5. Good works are not necessary to retain salvation (_ad retinendam salutem_). 6. Justification and salvation are synonyms and equipollent or convertible terms, and neither can nor must be separated in any way (_nec ulla ratione distrahi aut possunt aut debent_). 7. May therefore the papistical buskin be banished from our church on account of its manifold offenses and innumerable dissensions and other causes of which the apostles speak Acts 15." (Preger 1, 383.)