Of these, the first is advanced by those, who think that the will has a wider scope than the understanding, and that therefore it is different therefrom.

The reason for their holding the belief, that the will has wider scope than the understanding, is that they assert, that they have no need of an increase in their faculty of assent, that is of affirmation or negation, in order to assent to an infinity of things which we do not perceive, but that they have need of an increase in their faculty of understanding.

The will is thus distinguished from the intellect, the latter being finite and the former infinite.
Secondly, it may be objected that experience seems to teach us especially clearly, that we are able to suspend our judgment before assenting to things which we perceive; this is confirmed by the fact that no one is said to be deceived, in so far as he perceives anything, but only in so far as he assents or dissents.
For instance, he who feigns a winged horse, does not therefore admit that a winged horse exists; that is, he is not deceived, unless he admits in addition that a winged horse does exist.

Nothing therefore seems to be taught more clearly by experience, than that the will or faculty of assent is free and different from the faculty of understanding.

Thirdly, it may be objected that one affirmation does not apparently contain more reality than another; in other words, that we do not seem to need for affirming, that what is true is true, any greater power than for affirming, that what is false is true.