in Jena increased the animosity. Both
parties cast moderation to the winds. In a public letter of 1558 the
Wittenberg professors, for example, maligned Flacius in every possible
way, and branded him as "der verloffene undeutsche Flacius Illyricus"
and as the sole author of all the dissensions in the churches of
Germany. (Planck 4, 583.)

157. Statements of Pfeffinger.

Following are some of the synergistic deliverances made by Pfeffinger in
his _Five Questions Concerning the Liberty of the Human Will._ Par. 11
reads: "Thirdly, when we inquire concerning the spiritual actions, it is
correct to answer that the human will has not such a liberty as to be
able to effect the spiritual motions without the help of the Holy Spirit
(_humanam voluntatem non habere eiusmodi libertatem, ut motus
spirituales sine auxilio Spiritus Sancti efficere possit_)." Par. 14:
"Therefore some assent or apprehension on our part must concur (_oportet
igitur nostram aliquam assensionem seu apprehensionem concurrere_) when
the Holy Spirit has aroused (_accenderit_) the mind, the will and the
heart. Hence Basil says: Only will, and God anticipates; and Chrysostom:
He who draws, draws him who is willing; and Augustine: He assists those
who have received the gift of the call with becoming piety, and preserve
the gifts of God as far as man is able. Again: When grace precedes, the
will follows--_praeeunte gratia, comitante voluntate._" In Par. 16 we
read: "The will, therefore, is not idle, but assents faintly. _Voluntas
igitur non est otiosa sed languide assentitur._"

Paragraph 17 runs: "If the will were idle or purely passive, there would
be no difference between the pious and the wicked, or between the elect
and the damned, as, between Saul and David, between Judas and Peter. God
would also become a respecter of persons and the author of contumacy in
the wicked and damned; and to God would be ascribed contradictory wills,
--which conflicts with the entire Scripture. Hence it follows that there
is in us a cause why some assent while others do not. _Sequitur ergo in
nobis esse aliquam causam, cur alii assentiantur, alii non
assentiantur_." Par. 24: "Him [the Holy Spirit], therefore, we must not
resist; but on the part of our will, which is certainly not like a stone
or block, some assent must be added--_sed aliquam etiam assensionem
accedere nostrae voluntatis, quam non sicut saxum aut incudem se habere
certum est._" Par. 30: "But apprehension on our