Scotus: freedom consists with necessity, the will always acts freely, God loves himself freely though necessarily
Scotus does not differ on this point. He teaches three things about the will's freedom clearly and openly.
First, the will's freedom is fully compatible with necessity: 'Freedom remains in the will together with necessity of willing. For freedom of willing lies in this, that the will brings forth its act with delight and by choice and continues in it.'
Second, whether the will acts necessarily or contingently, it always acts freely and never by nature: 'The will always has its own manner of causing, namely freely.' Again: 'The will as will is a principle that acts freely. So the will can no more act by nature than nature, taken as a principle set over against will, can act freely.'
Third, this holds not only in creatures but in God himself, who loves himself with the greatest freedom though with a necessary will: 'The divine will necessarily wills its own goodness, and yet in willing it, it is free.' (Quodlibet 16, as cited by Jansenius in his Augustinus, On the Grace of Christ the Saviour, book 6, chapter 25.)
Latin
XIX. Neque hac in parte diversa est ipsius Scoti doctrina. Etenim tria haec circa libertatem voluntatis clare & aperte docet. 1. Libertatem voluntatis omnino consistere posse cum necessitate. Quippe haec sunt illius verba, Cum necessitate ad volendum stat libertas in voluntate. Nam in eo est libertas volendi, quia delectabiliter & eligibiliter elicit actum, & permanet in actu. 2. Voluntatem, sive necessario, sive contingenter agat, semper agere libere, nunquam naturaliter. Voluntas, inquit, semper habet suum modum causandi proprium, scilicet, libere. Et rursum, voluntas ut voluntas, est principium activum libere. Non magis igitur voluntas potest esse naturaliter activa quam natura, ut est principium distinctum contra voluntatem, potest esse libere activa. 3. Non solum in creaturis, sed & in ipso Deo hoc habere locum, quod & ipse diligat seipsum liberrime, quamvis necessaria voluntate. Voluntas divina, inquit, necessario vult bonitatem suam, & tamen in volendo eam est libera. Quodlib. 16. ut citat Jansenius in suo Augustino, De gratia Christi salvatoris lib. 6. cap. 25.