through the demonstration it recognizes the necessity of such
connection. It is the same with the will. For there are certain
individual goods which have not a necessary connection with
happiness, because without them a man can be happy: and to such the
will does not adhere of necessity. But there are some things which
have a necessary connection with happiness, by means of which things
man adheres to God, in Whom alone true happiness consists.
Nevertheless, until through the certitude of the Divine Vision the
necessity of such connection be shown, the will does not adhere to
God of necessity, nor to those things which are of God. But the will
of the man who sees God in His essence of necessity adheres to God,
just as now we desire of necessity to be happy. It is therefore clear
that the will does not desire of necessity whatever it desires.

Reply Obj. 1: The will can tend to nothing except under the aspect of
good. But because good is of many kinds, for this reason the will is
not of necessity determined to one.

Reply Obj. 2: The mover, then, of necessity causes movement in the
thing movable, when the power of the mover exceeds the thing movable,
so that its entire capacity is subject to the mover. But as the
capacity of the will regards the universal and perfect good, its
capacity is not subjected to any individual good. And therefore it is
not of necessity moved by it.

Reply Obj. 3: The sensitive power does not compare different things
with each other, as reason does: but it simply apprehends some one
thing. Therefore, according to that one thing, it moves the sensitive
appetite in a determinate way. But the reason is a power that
compares several things together: therefore from several things the
intellectual appetite--that is, the will--may be moved; but not of
necessity from one thing.
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THIRD ARTICLE [I, Q. 82, Art. 3]

Whether the Will Is a Higher Power Than the Intellect?

Objection 1: It would seem that the will is a higher power than the
intellect. For the object of the will is good and the end. But the
end is the first and highest cause. Therefore the will is the first
and highest power.

Obj. 2: Further, in the order of natural things we observe a progress
from imperfect things to perfect. And this also appears in the powers
of the soul: for sense precedes the intellect, which is more noble.
Now the act of the will, in the natural order, follows the act of the
intellect.