[Dicta de arbore quae dicitur Imago hominis]

in the saints, what in creatures, what in men. In Himself, He is incomprehensible; in the angels, He is desirable; in the saints, He is delectable; in creatures, He is admirable; in men, He is lovable. This is indeed the soul that disdains all sensible things as passing away, and proceeds only in invisible or eternal things, through which it will be capable of the sevenfold illumination of the Spirit. This is the intelligence that renders the soul susceptible to all virtues, in which also the desirable treasure of wisdom and science rests.

Will is the most free of the powers of the rational soul, which rules the members and exterior organs, and the interior powers affixed to the organs, such as common sense and imagination, as an empress, and disposes them by its nod, except for the vegetative powers which are ruled rather by nature than by will, such as the nutritive and generative. The augmentative, however, nature does not allow to be ruled by will or reason. That the will cannot be forced is proven because it is not tied to an organ like common sense or imagination, nor is it forced by the object of truth like intelligence, because the highest good is the object of the will, in which it is not said to be forced, but rather in it, it is freed from all coercion. Whence well:

O good Jesus, every heart is restless until it rests in Thee.
Whence Augustine defines it thus: Will is a movement of the soul, with no one forcing, to admit or obtain something. Nor, however, does it come to pass or prepare itself to not admit evil or to obtain good without the grace of God. Augustine: "If anyone, therefore, wishes to know himself, let him see what kind of person he appears before God and men after the completion of his will's desire; for the wretch is made more wretched the more the desire of his will is fulfilled." Also Augustine: "Man's will is taken away, not his faculty; all action of the will is caused by the end."