is life (1559), contain the additions of 1548. "The passage added by
the author [Melanchthon, 1548] after Luther's death is repeated in all
subsequent editions," says Bindseil. (_C. R._ 21, 570.)

The sections which were added to the _Loci_ after 1548 also breathe the
same synergistic spirit. In 1553 Melanchthon inserted a paragraph which
says that, when approached by the Holy Spirit, the will can obey or
resist. We read: "The liberty of the human will after the Fall, also in
the non-regenerate, is the faculty by virtue of which man is able to
govern his motions, _i.e._, he can enjoin upon his external members such
actions as agree, or such as do not agree, with the Law of God. But he
cannot banish doubts from his mind and evil inclinations from his heart
without the light of the Gospel and without the Holy Spirit. But when
the will is drawn by the holy Spirit, it can obey or resist. _Cum autem
trahitur a Spiritu Sancto, potest obsequi et repugnare._" (21, 1078; 13,
162.)

Other publications contain the same doctrine. While in his _Loci_ of
1543 he had spoken only of three causes of a good action (_bonae
actionis_), Melanchthon, in his _Enarratio Symboli Nicaeni_ of 1550,
substituted "conversion" for "good action." We read: In conversion these
causes concur: the Holy Spirit, the voice of the Gospel, "and the will
of man, which does not resist the divine voice, but somehow, with
trepidation, assents. _Concurrunt in conversione hae causae: Spiritus
Sanctus ... vox Evangelii ... et voluntas hominis, quae non repugnat
voci divinae, sed inter trepidationem utcumque assentitur_." Again: "And
concerning this copulation of causes it is said: The Spirit comes to the
assistance of our infirmity. And Chrysostom truly says: God draws, but
he draws him who is willing." Again: God's promise is universal, and
there are no contradictory wills in God; hence, though Paul is drawn in
a different manner than Zacchaeus, "nevertheless there is some assent of
the will (_tamen aliqua est voluntatis assensio_)." "God therefore
begins and draws by the voice of the Gospel but He draws him who is
willing, and assists him who assents." "Nor is anything detracted from
the glory of God, but it is truly affirmed that the assistance of God
always concurs in the beginning and afterwards (_auxilium Dei semper
initio et deinceps concurrere_)." (23, 280 ff.) Accordingly, God merely
concurs as one of three causes, among which the will of man is the
third.