the will follows, viz. use. Because after
counsel's decision, which is reason's judgment, the will chooses; and
after choice, the reason commands that power which has to do what was
chosen; and then, last of all, someone's will begins to use, by
executing the command of reason; sometimes it is another's will, when
one commands another; sometimes the will of the one that commands,
when he commands himself to do something.

Reply Obj. 2: Just as act ranks before power, so does the object rank
before the act. Now the object of use is that which is directed to
the end. Consequently, from the fact that command [itself is directed
to the end, it may be concluded that command] precedes, rather than
that it follows use.

Reply Obj. 3: Just as the act of the will in using the reason for the
purpose of command, precedes the command; so also we may say that
this act whereby the will uses the reason, is preceded by a command
of reason; since the acts of these powers react on one another.
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FOURTH ARTICLE [I-II, Q. 17, Art. 4]

Whether Command and the Commanded Act Are One Act, or Distinct?

Objection 1: It would seem that the commanded act is not one with the
command itself. For the acts of different powers are themselves
distinct. But the commanded act belongs to one power, and the command
to another; since one is the power that commands, and the other is
the power that receives the command. Therefore the commanded act is
not one with the command.

Obj. 2: Further, whatever things can be separate from one another,
are distinct: for nothing is severed from itself. But sometimes the
commanded act is separate from the command: for sometimes the command
is given, and the commanded act follows not. Therefore command is a
distinct act from the act commanded.

Obj. 3: Further, whatever things are related to one another as
precedent and consequent, are distinct. But command naturally
precedes the commanded act. Therefore they are distinct.

_On the contrary,_ The Philosopher says (Topic. iii, 2) that "where
one thing is by reason of another, there is but one." But there is no
commanded act unless by reason of the command. Therefore they are one.

_I answer that,_ Nothing prevents certain things being distinct in
one respect, and one in another respect. Indeed, every multitude is
one in some respect, as Dionysius says (Div. Nom. xiii). But a
difference is to be observed in this, that some are simply many,