Such a spirit should also have been manifested in the so-called _Synergistic_ controversy, which caused Melanchthon great trouble. It is certain that he was most decidedly opposed to the doctrines of the ancient heretic PELAGIUS; for he adhered to the truth expressed in the word of God, that the powers of man are so much corrupted by original sin, that he must first be awakened by the Holy Ghost before he is able to make a beginning, and that he also needs the Holy Ghost as he progresses. He teaches that the powers of human nature are greatly affected, end unfitted to do good, and he represents the merits of Christ as the only foundation of salvation. At the close of his life, in reply to the Bavarian articles, he declares in the most positive manner: "Sin and death cannot be removed by the free will of man, and man's will cannot begin inward obedience without the Son of God, without the Gospel, and without the Holy Ghost." Therefore, it cannot be assured or proved that he was a _Synergist_, _i. e._, that he taught that in the work of repentance, the natural will of man performs one part, and grace the other. He was fully convinced that the grace of God alone accomplishes what is good in us, and that the will of man merely receives. The will of man could thus be active to a certain extent, but could not produce the new life. The actual Synergistic controversy did not arise until after the Leipzig Interim. In this, Melanchthon had said that in the work of repentance, man was not passive like a block or a statue. Flacius had repeatedly directed attention to this expression; but it was Amsdorf who agitated this controversy towards the close of Melanchthon's life. But we will not enter upon a consideration of this, because the controversies concerning the freedom of the human will did not develop themselves until after the death of our Reformer.