t since the will, in a way, moves the reason also, and
uses it, we may take the use of the means, as consisting in the
consideration of the reason, whereby it refers the means to the end.
In this sense use precedes choice.

Reply Obj. 1: The motion of the will to the execution of the
work, precedes execution, but follows choice. And so, since use
belongs to that very motion of the will, it stands between choice and
execution.

Reply Obj. 2: What is essentially relative is after the
absolute; but the thing to which relation is referred need not come
after. Indeed, the more a cause precedes, the more numerous the
effects to which it has relation.

Reply Obj. 3: Choice precedes use, if they be referred to the
same object. But nothing hinders the use of one thing preceding the
choice of another. And since the acts of the will react on one
another, in each act of the will we can find both consent and choice
and use; so that we may say that the will consents to choose, and
consents to consent, and uses itself in consenting and choosing. And
such acts as are ordained to that which precedes, precede also.
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QUESTION 17

OF THE ACTS COMMANDED BY THE WILL (In Nine Articles)

We must now consider the acts commanded by the will; under which head
there are nine points of inquiry:

(1) Whether command is an act of the will or of the reason?

(2) Whether command belongs to irrational animals?

(3) Of the order between command and use;

(4) Whether command and the commanded act are one act or distinct?

(5) Whether the act of the will is commanded?

(6) Whether the act of the reason is commanded?

(7) Whether the act of the sensitive appetite is commanded?

(8) Whether the act of the vegetal soul is commanded?

(9) Whether the acts of the external members are commanded?
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FIRST ARTICLE [I-II, Q. 17, Art. 1]

Whether Command Is an Act of the Reason or of the Will?

Objection 1: It would seem that command is not an act of the reason
but of the will. For command is a kind of motion; because Avicenna
says that there are four ways of moving, "by perfecting, by
disposing, by commanding, and by counselling." But it belongs to the
will to move all the other powers of the soul, as stated above (Q. 9,
A. 1). Therefore command is an act of the will.

Obj. 2: Further, just as to be commanded belongs to that which is
subject, so, seemingly, to command belongs to that which is