ut also other things that are appropriate to
the other powers; such as the knowledge of truth, which befits the
intellect; and to be and to live and other like things which regard
the natural well-being; all of which are included in the object of
the will, as so many particular goods.

Reply Obj. 1: The will is distinguished from nature as one kind of
cause from another; for some things happen naturally and some are
done voluntarily. There is, however, another manner of causing that
is proper to the will, which is mistress of its act, besides the
manner proper to nature, which is determinate to one thing. But since
the will is founded on some nature, it is necessary that the movement
proper to nature be shared by the will, to some extent: just as what
belongs to a previous cause is shared by a subsequent cause. Because
in every thing, being itself, which is from nature, precedes
volition, which is from the will. And hence it is that the will wills
something naturally.

Reply Obj. 2: In the case of natural things, that which is natural,
as a result of the form only, is always in them actually, as heat is
in fire. But that which is natural as a result of matter, is not
always in them actually, but sometimes only in potentiality: because
form is act, whereas matter is potentiality. Now movement is "the act
of that which is in potentiality" (Aristotle, _Phys._ iii, 1).
Wherefore that which belongs to, or results from, movement, in regard
to natural things, is not always in them. Thus fire does not always
move upwards, but only when it is outside its own place. [*The
Aristotelian theory was that fire's proper place is the fiery heaven,
i.e. the Empyrean.] And in like manner it is not necessary that the
will (which is reduced from potentiality to act, when it wills
something), should always be in the act of volition; but only when it
is in a certain determinate disposition. But God's will, which is
pure act, is always in the act of volition.

Reply Obj. 3: To every nature there is one thing corresponding,
proportionate, however, to that nature. For to nature considered as a
genus, there corresponds something one generically; and to nature as
species there corresponds something one specifically; and to the
individualized nature there corresponds some one individual. Since,
therefore, the will is an immaterial power like the intellect, some
one general thing corresponds to it, naturally which is the good;
just as to the int