Mind above elements; intellect, will, executive power
We believe that to the well-formed body and living soul — which humankind has in common with all fishes and birds of the fifth day and terrestrial animals of the sixth, Genesis 1:20 and 30 — adorned, the mind sent in by God is coupled, which we confirm by these REASONS to be more divine than the vegetative and sensing soul. (1) Because no effect is elevated above its principal and adequate cause. Therefore the human soul is in reality more divine than the sensing spirit. The human mind, both by understanding and by seeking, thinks above the sun and the heaven of heavens and worlds however many, and always understands something beyond what it knows, into infinity. From which we conclude that it is not an effect of sun and elements, as the sensitive spirit is, but the offspring of the Infinite whom we call God.
VIII. The faculties of the rational soul are these. IX. Intellect is the faculty of the soul by which we apprehend, discern, and either approve or disapprove objects under the reason of truth — theoretical and practical; here observation and conscience. See Ames, Book 1 on conscience. X. Will is the faculty of the rational soul which seeks objects under the reason of good and turns from evil. The nature of this faculty is not to be compelled, and according to its first institution to be restricted by no necessity to extremes. XI. Executive power is the faculty of the soul by which we effect or impede or at least permit practical objects.
Latin
Credimus bene formato corpori et anima vivente, quam cum omnibus piscibus et avibus diei quinti animalibusque terrenis diei sexti homo communem habet — Gen. I.20 et 30 — exornato copulari mentem a Deo immissam, quam nos vegetante et sentiente diviniorem esse his RATIONIBUS confirmamus. 1. Quia nullus effectus elevatur supra causam suam principalem et adaequatam. Ergo anima humana spiritu sentiente reipsa divinior. Mens humana tam intelligendo quam appetendo supra solem et caelum caelorum et mundos quamvis plurimos cogitat, et intelligit semper aliquid ultra ea quae scit in infinitum. Ex quo conficimus eam non esse effectum solis et elementorum, ut spiritus sensitivus, sed prolem Infiniti quem Deum dicimus. VIII. Animae rationalis facultates sunt. IX. Intellectus est facultas animae qua objecta sub ratione veri apprehendimus, discernimus, et vel approbamus vel improbamus — theoreticus et practicus; hic συντήρησις et συνείδησις, i.e. observatio et conscientia. Vide Amesium L.1 de conscientia. X. Voluntas est facultas animae rationalis quae objecta sub ratione boni appetit et mali aversatur. Hujus facultatis natura est non cogi, et secundum naturae suae primam institutionem nulla necessitate ad extrema restringi. XI. Potentia exsecutrix est facultas animae qua objecta practica efficimus vel impedimus vel saltem permittimus.