Amyraut: the free faculties are determined by objects; the will follows the intellect, the intellect the object as proportioned
To explain how these things fit together, he assumes that man's free faculties, which on his view are the intellect and the will, are determined by their objects. He holds that the will necessarily follows the dictate of the intellect, and that a man cannot will otherwise than he judges ought to be willed.
Suppose an intellect affected and disposed in this or that way, and suppose this or that object is put before it in a certain light, that is, equipped and backed by these or those weighty reasons, so that there is a proportion and fit between such an object and the intellect as it then stands. Then the intellect must necessarily be determined to assent or dissent.
It must then pronounce this or that definite judgement about the object offered to it, as required by the proportion or fit assumed to hold between the intellect and the object.
Latin
XVIII. Ut autem modum explicet quo ista simul constant, supponit hominis facultates liberas, quales sunt juxta ipsum intellectus & voluntas, ab objectis determinari. Voluntatem enim necessario sequi dictamen intellectus, neque hominem posse aliter velle quam volendum esse judicat: Si vero intellectui sic vel sic affecto atque disposito, objectum hoc aut illud, sub tali luce proponatur, id est, his vel illis rationum momentis instructum & munitum, ita ut sit proportio & convenientia inter objectum tale & intellectum prout tunc se habet, necessario intellectum ad assensum vel dissensum determinandum esse, & hoc aut illud judicium de objecto sibi oblato determinate pronunciaturum, prout exiget ista proportio seu convenientia, quae inter intellectum & objectum fore supponitur.