furthermore quotes from Pfeffinger's _Answer to Amsdorf,_ 1558:
"And there is no other reason why some are saved and some are damned
than this one alone, that some, when incited by the Holy Spirit, do not
resist, but obey Him and accept the grace and salvation offered, while
others will not accept it, but resist the Holy Spirit, and despise the
grace." (4, 578.) Again: "Although the will cannot awaken or incite
itself to spiritually good works, but must be awakened and incited
thereto by the Holy Ghost, yet man is not altogether excluded from such
works of the Holy Ghost, as if he were not engaged in it and were not to
contribute his share to it--_dass er nicht auch dabei sein und das Seine
nicht auch dabei tun muesse._" (576.) Again: In the hands of the Holy
Spirit man is not like a block or stone in the hands of a sculptor,
which do not and cannot "know, understand, or feel what is done with
them, nor in the least further or hinder what the artist endeavors to
make of them." (576.) "But when the heart of man is touched, awakened,
and moved by the Holy Ghost, man must not be like a dead stone or block,
... but must obey and follow Him. And although he perceives his great
weakness, and, on the other hand, how powerfully sin in his flesh
opposes, he must nevertheless not desist, but ask and pray God for grace
and assistance against sin and flesh." (577.) Planck remarks: According
to Pfeffinger, the powers for all this are still found in natural man,
and the only thing required is, not to recreate them, but merely to
incite them to action. (579.)

In 1558, in an appendix to his disputation of 1555, Pfeffinger explained
and illustrated his position, in substance, as follows: I was to prove
nothing else than that some use of the will [in spiritual matters] was
left, and that our nature is not annihilated or extinguished, but
corrupted and marvelously depraved after the Fall. Now, to be sure, free
will cannot by its own natural powers regain its integrity nor rise
after being ruined, yet as the doctrine [the Gospel] can be understood
by paying attention to it, so it can also in a manner (_aliquo modo_) be
obeyed by assenting to it. But it is necessary for all who would dwell
in the splendor of the eternal light and in the sight of God to look up
to and not turn away from, the light. Schluesselburg adds: "_Haec certe
est synergia_--This is certainly synergism." (_Catalogus_ 5, 161.)

Tschackert summarizes Pfeffinger's doctri