(3) If it is a power, is it appetitive or cognitive?

(4) If it is appetitive, is it the same power as the will, or
distinct?
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FIRST ARTICLE [I, Q. 83, Art. 1]

Whether Man Has Free-Will?

Objection 1: It would seem that man has not free-will. For whoever
has free-will does what he wills. But man does not what he wills; for
it is written (Rom. 7:19): "For the good which I will I do not, but
the evil which I will not, that I do." Therefore man has not
free-will.

Obj. 2: Further, whoever has free-will has in his power to will or
not to will, to do or not to do. But this is not in man's power: for
it is written (Rom. 9:16): "It is not of him that willeth"--namely,
to will--"nor of him that runneth"--namely, to run. Therefore man has
not free-will.

Obj. 3: Further, what is "free is cause of itself," as the
Philosopher says (Metaph. i, 2). Therefore what is moved by another
is not free. But God moves the will, for it is written (Prov. 21:1):
"The heart of the king is in the hand of the Lord; whithersoever He
will He shall turn it" and (Phil. 2:13): "It is God Who worketh in
you both to will and to accomplish." Therefore man has not free-will.

Obj. 4: Further, whoever has free-will is master of his own actions.
But man is not master of his own actions: for it is written (Jer.
10:23): "The way of a man is not his: neither is it in a man to
walk." Therefore man has not free-will.

Obj. 5: Further, the Philosopher says (Ethic. iii, 5): "According as
each one is, such does the end seem to him." But it is not in our
power to be of one quality or another; for this comes to us from
nature. Therefore it is natural to us to follow some particular end,
and therefore we are not free in so doing.

_On the contrary,_ It is written (Ecclus. 15:14): "God made man from
the beginning, and left him in the hand of his own counsel"; and the
gloss adds: "That is of his free-will."

_I answer that,_ Man has free-will: otherwise counsels, exhortations,
commands, prohibitions, rewards, and punishments would be in vain. In
order to make this evident, we must observe that some things act
without judgment; as a stone moves downwards; and in like manner all
things which lack knowledge. And some act from judgment, but not a
free judgment; as brute animals. For the sheep, seeing the wolf,
judges it a thing to be shunned, from a natural and not a free
judgment, because it judges, not from reason, but from natural