part must concur. For,
since the promise of grace is universal, and since we must obey this
promise, some difference between the elect and the rejected must be
inferred from our will (_sequitur, aliquod discrimen inter electos et
reiectos a voluntate nostra sumendum esse_), _viz._, that those who
resist the promise are rejected, while those who embrace the promise are
received.... All this clearly shows that our will is not idle in
conversion or like a stone or block in its conduct. _Ex quibus omnibus
manifestissimum apparet, voluntatem nostram non esse otiosam in
conversione, aut se ut saxum aut incudem habere._"

Par. 34 reads: "Some persons, however, shout that the assistance of the
Holy Spirit is extenuated and diminished if even the least particle be
attributed to the human will. Though this argument may appear specious
and plausible, yet pious minds understand that by our doctrine--
according to which we ascribe some cooperation to our will; _viz._, some
assent and apprehension (_qua tribuimus aliquam SYNERGIAM voluntati
nostrae, videlicet qualemcumque assensionem et apprehensionem_)--
absolutely nothing is taken away from the assistance rendered by the
Holy Spirit. For we affirm that the first acts (_primas partes_) must be
assigned and attributed to Him who first and primarily, through the Word
or the voice of the Gospel, moves our hearts to believe, to which
thereupon we, too, ought to assent as much as we are able (_cui deinde
et NOS, QUANTUM IN NOBIS EST, ASSENTIRI oportet_), and not resist the
Holy Spirit, but submit to the Word, ponder, learn, and hear it, as
Christ says: 'Whosoever hath heard of the Father and learned, cometh to
Me.'" Par. 36: "And although original sin has brought upon our nature a
ruin so sad and horrible that we can hardly imagine it, yet we must not
think that absolutely all the knowledge (_notitiae_) which was found in
the minds of our first parents before the Fall has on that account been
destroyed and extinguished after the Fall, or that the human will does
not in any way differ from a stone or a block; for we are, as St. Paul
has said most seriously, coworkers with God, which coworking, indeed, is
assisted and strengthened by the Holy Spirit--_sumus synergi Dei, quae
quidem synergia adiuvatur a Spiritu Sancto et confirmatur._" Evidently
no comment is necessary to show that the passages cited from Pfeffinger
are conceived, born, and bred in Semi-Pelagianism and rationalism.

Planck