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…

So that posse simpliciter still with Austin includes the will, and is a denomination of the will, arising from the strength of it prevailing above the flesh, lusting to the contrary. In like sort Honorius Augustodunensis de praedest. & lib. arbit: diverse times ascribes posse to grace subsequent, like as he ascribes veil to grace prevenient, as when he sayth; Deus operatur in electis suis sua gratia praeveniendo velle, & subseqendo posse. And again, gratiam accipimus, cum nos Deus praevenit, ut velimus, & subsequitus ut possimus. And againe Gratia Dei praevenit ut bonum quod sprevit cupiat, & sequitur ut illud implere praevaleat. So that in effect this posse comes to be all one with agere or perficere quod volumus. For when we not only will that which is good, but so affectionately will it, as to prevail over the flesh lusting against it, all inward impediments being thus mastered, the perfecting of that we will must needs follow. But as for that posse si velint, this goes before the willing of it And I see no reason to the contrary but that we may with Austin acknowledge such a power common to all; which in the disputations between Austin and Pelagius was called possibilitas agendi quod bonum est; and Austin was so far from excepting against it as maintained by Pelagius, that more then once; he professeth, that in case like as he acknowledged posse to be from God, so he would acknowledge veil and agere to be from God he should be received for a good Catholic in this, by Austins judgment. I will cite a passage or two out of Austin expressly signifying this, & that out of his book de gratia Christi, contra Pelag: & Caelest: The first is cap 6. Pelagius his words are these. Qui ipsius voluntatis & operis possibilitatem dedit whereupon Austin writeth thus Hanc autem possibilitatem in natura eum ponere, de verbis ejus superioribus clarum est. Sed ne nihil de grati a dixisse videretur, adjunxit, Quique ipsam possibilitatem gratiae suae adjuvat semper auxilio; non ait, ipsam voluntatem vel ipsam operationem, quod si diceret, non abhorrere a doctrina Apostolica videretur: as much as to say, did he acknowledge this he should be a good Catholique; Now ad juvare voluntatem & operationem, in Austins phrase is effectually, operari ut velit & operetur homo quod bonum est; as appeares by that which followeth.

So that posse simpliciter still with Austin includes the will, and is a denomination of the will, arising from the strength of it prevailing above the flesh, lusting to the contrary. In like sort Honorius Augustodunensis de praedest. & lib. arbit: diverse times ascribes posse to grace subsequent, like as he ascribes velle to grace prevenient, as when he sayth; Deus operatur in electis suis sua gratia praeveniendo velle, & subseqendo posse. And againe, gratiam accipimus, cum nos Deus praevenit, ut velimus, & subsequitus ut possimus. And againe Gratia Dei praevenit ut bonum quod sprevit cupiat, & sequitur ut illud implere praevaleat. So that in effect this posse comes to be all one with agere or perficere quod volumus. For when we not only will that which is good, but so affectionately will it, as to prevaile over the flesh lusting against it, all inward impediments being thus mastered, the perfecting of that we will must needes follow. But as for that posse si velint, this goes before the willing of it And I see no reason to the contrary but that we may with Austin acknowledge such a power common to all; which in the disputations between Austin and Pelagius was called possibilitas agendi quod bonum est; and Austin was so farre from excepting against it as maintained by Pelagius, that more then once; he professeth, that in case like as he acknowledged posse to be from God, so he would acknowledge velle and agere to be from God he should be received for a good Catholique in this, by Austins judgment. I will cite a passage or two out of Austin expresly signifying this, & that out of his booke de gratia Christi, contra Pelag: & Caelest: The first is cap 6. Pelagius his words are these. Qui ipsius voluntatis & operis possibilitatem dedit whereupon Austin writeth thus Hanc autem possibilitatem in natura eum ponere, de verbis ejus superioribus clarum est. Sed ne nihil de grati a dixisse videretur, adjunxit, Quique ipsam possibilitatem gratiae suae adjuvat semper auxilio; non ait, ipsam voluntatem vel ipsam operationem, quod si diceret, non abhorrere a doctrina Apostolica videretur: as much as to say, did he acknowledge this he should be a good Catholique; Now ad juvare voluntatem & operationem, in Austins phrase is effectually, operari ut velit & operetur homo quod bonum est; as appeares by that which followeth.