The voluntary in a broad and a strict sense; in the strict sense it converts with the free, even in the blessed
On his principles, then, 'voluntary' has two senses.
First, a broader and less proper one, covering every motion that arises in the will in any way at all. In that sense the voluntary is wider than the free, since first-first motions are voluntary but not free.
Second, a strict and proper sense, in which those acts of the will, and only those, are voluntary that occur when reason is attending and has weighed the matter and judged it. Taken so, the voluntary and the free coincide, and the one is no wider than the other.
Since the will does not move toward the last end without a full and sure judgment of reason, it acts no less freely regarding that end than when it seeks the means that seem to lead there.
So it is not only people in this life who perform a free act of will when they want to be happy and not miserable. The blessed in heaven do so too when they cling with their whole will to God whom they see clearly. In both cases the will here follows a firm, certain, evident, and steadily approved judgment of the intellect, and when it reflects on itself it approves that act of its own to the utmost.
Latin
XXIX. Itaque juxta viri illius principia, dicendum est voluntarium bifariam accipi posse. Et 1. quidem sensu quodam latiori & minus proprio, prout complectitur omnes motus qui quacunque ratione in voluntate oriuntur, & ita voluntarium latius patet quam liberum; quoniam isto sensu motus primo primi voluntarii sunt, neque tamen liberi. 2. Stricte & proprie. Et sic voluntarii sunt illi omnes & soli voluntatis actus, qui ratione advertente, & re considerata judicium ferente, fiunt. Et ita voluntarium cum libero convertitur, neque illo Latius patet. Ac proinde cum voluntas non sine pleno & certo rationis judicio feratur in finem ultimum, non minus libere circa illum versatur quam dum appetit media, quae ad finem illum ducere videntur. Neque tantum homines in hac vita degentes, dum beati esse volunt, & nolunt esse miseri, liberum actum voluntatis edunt; sed ipsi quoque in coelo beati, dum tota voluntate Deo clare viso adhaerent, quoniam in utrisque voluntas fixum, certum & evidens constanterque probatum intellectus judicium hac in parte sequitur, & dum in se reflectitur ipsa, suum illum actum quam maxime probat.