The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

that is; not only to will that which is good, but so intensely to will it, as to prevail over the flesh lusting against the spirit, whereby it comes, ut non modo velint, sed & possint; and consequently & efficiant quod velint. So that posse simpliciter doth include veil; and adds such strength thereto as now to go on to the doing of that it wills without restraint from the flesh. And that this posse is but an augmentation of the gracious disposition of the will, appears by the same Austin de corrept. & gratia. cap. 11. Prima gratia est qua sit ut habeat homo justitiam si velit, secunda ergo plus potest, qua etiam sit ut velit, & tantum velit tantoque ardore diligat, ut carnis voluntatem contraria concupiscentem voluntate spiritus vincat. The first grace is that whereby a man may have righteousness if he will, therefore the second grace is of more power, as whereby a man is made to will and that in such measure, as by the will of the spirit to overcome the will of the flesh affecting that which is contrary thereunto. And in the very next chapter, c. 12. He calls this prevailing will, Posse simply, Tantum spiritu sancto accenditur voluntas eorum, ut ideo possint, quia sic velint, & ideo velint, quia Deus sic operatur ut velint; Their will is in such measure inflamed with the Holy Spirit, that therefore they are able (to do that which is good) because they will in such a measure, & therefore they will in such a measure because God so works as to make them willing in such measure: Austin goes on in this manner Nam si in tanta infirmitate vitae hujus ipsis relinqueretur voiuntas sua, ut in adjutorio Dei manerent si vellent, nec Deus in iis operaretur ut vellent inter tot & tantas tentations infirmitate sua voluntas ipsa succumberet, & ideo perseverare non possent, quia deficientes infirmitate nec vellent, aut non ita vellent infirmitate voluntatis ut possent. For if in so great infirmity of this life, their will were left unto them, that in the help of God they might continue if they would, & God should not work in them that they would, amongst so many and so great tentations, this will it self would sink (under the burden of them) and therefore could not persevere, because failing through infirmity they would not, or (at least) they would not in such a measure, through the wills infirmity, as to be able to stand.

that is; not only to will that which is good, but so intensely to will it, as to prevaile over the flesh lusting against the spirit, whereby it comes, ut non modo velint, sed & possint; and consequently & efficiant quod velint. So that posse simpliciter doth include velle; and addes such strength thereto as now to goe on to the doing of that it wills without restraint from the flesh. And that this posse is but an augmentation of the gratious disposition of the will, appeares by the same Austin de corrept. & gratia. cap. 11. Prima gratia est qua sit ut habeat homo justitiam si velit, secunda ergo plus potest, qua etiam sit ut velit, & tantum velit tantoque ardore diligat, ut carnis voluntatem contraria concupiscentem voluntate spiritus vincat. The first grace is that whereby a man may have righteousnesse if he will, therfore the second grace is of more power, as whereby a man is made to will and that in such measure, as by the will of the spirit to overcome the will of the flesh affecting that which is contrary thereunto. And in the very next chapter, c. 12. He calles this prevailing will, Posse simply, Tantum spiritu sancto accenditur voluntas eorum, ut ideo possint, quia sic velint, & ideo velint, quia Deus sic operatur ut velint; Their will is in such measure inflamed with the Holy Spirit, that therefore they are able (to doe that which is good) because they will in such a measure, & therefore they will in such a measure because God so works as to make them willing in such measure: Austin goes on in this manner Nam si in tanta infirmitate vitae hujus ipsis relinqueretur voiuntas sua, ut in adjutorio Dei manerent si vellent, nec Deus in iis operaretur ut vellent inter tot & tantas tentationes infirmitate sua voluntas ipsa succumberet, & ideo perseverare non possent, quia deficientes infirmitate nec vellent, aut non ita vellent infirmitate voluntatis ut possent. For if in so great infirmitie of this life, their will were left unto thē, that in the helpe of God they might continue if they would, & God should not work in them that they would, amongst so many and so great tentations, this will it selfe would sinke (under the burthen of them) and therefore could not persevere, because failing through infirmity they would not, or (at least) they would not in such a measure, through the wills infirmity, as to be able to stand.