formed by something that is able to digest, motion by something able to move, and understanding by something able to understand. And in truth it would be very strange if it should be otherwise; as strange as it would be for a man to be free without being able to be free.
But to the agent or man.§ 21. To return then to the inquiry about liberty, I think the question is not proper, whether the will be free, but whether a man be free. Thus, I think,
1. That so far as any one can, by the direction or choice of his mind, preferring the existence of any action to the non-existence of that action, and vice versa, make it to exist or not exist; so far he is free. For if I can, by a thought directing the motion of my finger, make it move when it was at rest, or vice versa, it is evident, that in respect of that I am free: and if I can, by a like thought of my mind, preferring one to the other, produce either words or silence, I am at liberty to speak or hold my peace; and as far as this power reaches, of acting, or not acting, by the determination of his own thought preferring either, so far a man is free. For how can we think any one freer than to have the power to do what he will? And so far as any one can, by preferring any action to its not being, or rest to any action, produce that action or rest, so far can he do what he will. For such a preferring of action to its absence is the willing of it; and we can scarce tell how to imagine any being freer than to be able to do what he wills. So that in respect of actions within the reach of such a power in him, a man seems as free as it is possible for freedom to make him.
In respect of willing, a man is not free.§ 22. But inquisitive mind of man, willing to shift off from himself, as far as he can, all thoughts of guilt, though it be by putting himself into a worse state than that of fatal necessity, is not content with this: freedom, unless it reaches farther than this, will not serve
