e appetitive powers accompany the apprehensive, and
in this sense Damascene says that free-will straightway accompanies
the rational power.

Reply Obj. 2: Judgment, as it were, concludes and terminates counsel.
Now counsel is terminated, first, by the judgment of reason;
secondly, by the acceptation of the appetite: whence the Philosopher
(Ethic. iii, 3) says that, "having formed a judgment by counsel, we
desire in accordance with that counsel." And in this sense choice
itself is a judgment from which free-will takes its name.

Reply Obj. 3: This comparison which is implied in the choice belongs
to the preceding counsel, which is an act of reason. For though the
appetite does not make comparisons, yet forasmuch as it is moved by
the apprehensive power which does compare, it has some likeness of
comparison by choosing one in preference to another.
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FOURTH ARTICLE [I, Q. 83, Art. 4]

Whether Free-will Is a Power Distinct from the Will?

Objection 1: It would seem that free-will is a power distinct from the
will. For Damascene says (De Fide Orth. ii, 22) that _thelesis_ is one
thing and _boulesis_ another. But _thelesis_ is the will, while
_boulesis_ seems to be the free-will, because _boulesis,_ according to
him, is will as concerning an object by way of comparison between two
things. Therefore it seems that free-will is a distinct power from the
will.

Obj. 2: Further, powers are known by their acts. But choice, which is
the act of free-will, is distinct from the act of willing, because
"the act of the will regards the end, whereas choice regards the
means to the end" (Ethic. iii, 2). Therefore free-will is a distinct
power from the will.

Obj. 3: Further, the will is the intellectual appetite. But in the
intellect there are two powers--the active and the passive.
Therefore, also on the part of the intellectual appetite, there must
be another power besides the will. And this, seemingly, can only be
free-will. Therefore free-will is a distinct power from the will.

_On the contrary,_ Damascene says (De Fide Orth. iii, 14) free-will
is nothing else than the will.

_I answer that,_ The appetitive powers must be proportionate to the
apprehensive powers, as we have said above (Q. 64, A. 2). Now, as on
the part of the intellectual apprehension we have intellect and
reason, so on the part of the intellectual appetite we have will, and
free-will which is nothing else but the power of choice. A