hthon had departed from Luther's teaching on free
will. (_Catalogus_ 5, 32.) While Melanchthon formerly (in his _Loci_ of
1543) had spoken of three causes of a good action (_bonae actionis_) he
now publicly advocated the doctrine of three concurring causes of
_conversion._ Now he boldly maintained that, since the grace of God is
universal, one must assume, and also teach, that there are different
actions in different men, which accounts for the fact that some are
converted and saved while others are lost. According to the later
Melanchthon, therefore, man's eternal salvation evidently does not
depend on the gracious operations of God's Holy Spirit and Word alone,
but also on his own correct conduct toward grace. In his heart,
especially when approaching the mercy-seat in prayer, Melanchthon, no
doubt, forgot and disavowed his own teaching, and believed and practised
Luther's _sola-gratia_-doctrine. But it cannot be denied that, in his
endeavors to harmonize universal grace with the fact that not all, but
some only, are saved, Melanchthon repudiated the monergism of Luther,
espoused and defended the powers of free will in spiritual matters, and
thought, argued, spoke, and wrote in terms of synergism. Indeed,
Melanchthon must be regarded as the father of both synergism and the
rationalistic methods employed in its defense, and as the true father
also of the modern rationalistico-synergistic theology represented by
such distinguished men as Von Hofmann, Thomasius, Kahnis, Luthardt, etc.
(Pieper 2, 582; Frank 1, 231.)

155. Unsound Statements of Melanchthon.

Following are some of the ambiguous and false deliverances of
Melanchthon: In the _Loci_ of 1535 the so-called human cause of
conversion which must be added to the Word and Spirit is described as
endeavoring, striving, and wishing to obey and believe. We read: "We do
not say this to ensnare the consciences, or to deter men from the
endeavor to obey and believe, or from making an effort. On the contrary,
since we are to begin with the Word, we certainly must not resist the
Word of God, but strive to obey it.... We see that these causes are
united: the Word, the Holy Spirit, and the will, which is certainly not
idle, but strives against its infirmity. In this manner ecclesiastical
writers are accustomed to join these causes. Basil says: 'Only will, and
God will precede,' God precedes, calls, moves, assists us, but let us
beware lest we resist.... Chrysostom says: He who