Intellectus divinus in quantum aliquo modo prior est actu voluntatis divinae producit ista obiecta in 'esse intelligibili', et ita respectu istorum videtur esse causa mere naturalis, quia Deus non est causa libera respectu alicuius nisi quod praesupponit ante se aliquo modo voluntatem secundum actum voluntatis. Et sicut intellectus ut prior actu voluntatis producit obiecta in 'esse intelligibili', ita ut prior-causa videtur cooperari illis intelligibilibus ad effectum eorum naturalem, scilicet ut apprehensa et composita causent apprehensionis conformitatem ad se. Videtur ergo quod contradictionem includit, intellectum aliquem talem compositionem formare et compositionem non esse conformem terminis, licet possibile sit illos terminos non componere, quia licet Deus voluntarie coagat ad hoc quod intellectus terminos componat vel non componat, tamen cum composuerit, ut illa compositio sit conformis terminis hoc videtur necessario sequi rationem terminorum quam habent ex intellectu Dei, causante illos terminos in 'esse intelligibili' naturaliter.
--John Duns Scotus, Ordinatio I Dist. 3 Pars 1 Q.4.268
"The divine intellect insofar as it is in some way prior to the act of the divine will produces these objects in 'intelligible being', and so with respect to these things it seems to be a merely natural cause, since God is not a free cause with respect to anything except what presupposes the will before itself in some way according to an act of will. And as the intellect as prior to an act of will produces objects in 'intelligible being', so as a prior-cause it seems to cooperate with these intelligibles for their natural effect, namely that as apprehended and composed they cause the conformity of apprehensions to themselves. It seems therefore that it includes a contradiction for the intellect to form some such composition and for the composition not to be conformed to the terms, although it is possible for those terms not to be composed, because although God voluntarily co-acts to this end, that the intellect composes or does not compose terms, nevertheless, when it composes, so that that composition may be conformed with the terms this seems necessary, that they follow the ratio of the terms which they have from the intellect of God, naturally causing those terms in 'intelligible being'."
The take-home message is that the platonic heaven of forms in the mind of God is a necessary feature of the divine intellect rather than a contingent one. God does not decide what is possible, or that a triangle has three sides; rather he understands that a triangle has three sides, should one ever exist, and then contingently and freely decides whether to create one.