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

Thirdly, If it be granted, That every sin must be voluntary, yet this also will hold good in Infants sin; for a thing may be said to be voluntarium in causa, but involuntarium in se. With moral Philosophers, all habits of sin are involuntary in themselves, but voluntary in their cause; those actions that did produce them; And thus is original sin inherent in mankind, it is voluntary in its cause, which was Adam's sin.

Thirdly, If it be granted, That every sinne must be voluntary, yet this also will hold good in Infants sinne; for a thing may be said to be voluntarium in causa, but involuntarium in se. With moral Philosophers, all habits of sinne are involuntary in themselves, but voluntary in their cause; those actions that did produce them; And thus is original sin inherent in mankind, it is voluntary in its cause, which was Adam's sin.

Fourthly, Austin himself, who urgeth voluntariness in sin, yet afterwards considering how the Pelagians made use of it, he answereth, That this is to be understood of actual sin, not original sin; Every actual sin must be voluntary, it's not necessary original sin should be personally and formally so: Again, he limits that Rule to such sins as are merely sins, not punishments also, but original sin is both a sin and punishment.

Fourthly, Austin himself, who urgeth voluntariness in sinne, yet afterwards considering how the Pelagians made use of it, he answereth, That this is to be understood of actual sinne, not original sinne; Every actual sinne must be voluntary, it's not necessary original sinne should be personally and formally so: Again, he limits that Rule to such sins as are meerly sins, not punishments also, but original sin is both a sin and punishment.

Lastly, He grants this to be true amongst the Laws of men, and therefore calls it politica sententia; And no wonder if Philosophers required a formal will in every sin, else not to make it imputable, because they were wholly ignorant of this Truth.