A treatise of original sin ... proving that it is

Fourthly, we are the more to inform our selves about its depravation, by how much the more noble and excellent it is. It is hotly disputed between the two factions of Thomists and Scotists, which is the more excellent faculty, the understanding or the will; The Thomists are for the understanding; the Scotists for the will, but these two cannot absolutely and in every respect be commended before each other, only in respect of power and efficacy, the will is more eminent, for the understanding it self in respect of its exercise is subject to the dominion of the will, and the will also is properly the original and fountain of all good or evil in a man; for though the understanding hath actual sinfulness, and the affections, yet this is because of the will either directly or indirectly; so that to an actual deliberate sin there is required some kind of voluntariness, either expressly or interpretatively, either in se, or in causâ; Original sin (you heard) was voluntary in some sense, although we need not judge of that by Aristotle's rules, who was ignorant of any such thing. Therefore Julian the Pelagian triumphed in his Aristotelical Philosophy against original sin, despising his Ecclesiastical Judges, as not knowing Aristotle's Categories; as if (saith Austin) he desired a Synod of Peripatetics rather than Judges in the Church; but though original sin, with the indeliberate motions thereof, have not the actual personal will ⟨p. 272⟩of a man, yet all other sins have, so that the pollution of the will, is in effect the pollution of the whole man. Hence

Fourthly, we are the more to inform our selves about its depravation, by how much the more noble and excellent it is. It is hotly disputed between the two factions of Thomists and Scotists, which is the more excellent faculty, the understanding or the will; The Thomists are for the understanding; the Scotists for the will, but these two cannot absolutely and in every respect be commended before each other, only in respect of power and efficacy, the will is more eminent, for the understanding it self in respect of its exercise is subject to the dominion of the will, and the will also is properly the original and fountain of all good or evil in a man; for though the understanding hath actual sinfulnesse, and the affections, yet this is because of the will either directly or indirectly; so that to an actual deliberate sinne there is required some kind of voluntarinesse, either expresly or interpretatively, either in se, or in causâ; Original sinne (you heard) was voluntary in some sense, although we need not judge of that by Aristotle's rules, who was ignorant of any such thing. Therefore Julian the Pelagian triumphed in his Aristotelical Philosophy against original sinne, despising his Ecclesiastical Judges, as not knowing Aristotle's Categories; as if (saith Austin) he desired a Synod of Peripateticks rather than Judges in the Church; but though original sinne, with the indeliberate motions thereof, have not the actual personal will