What is liberty? “The plain and obvious meaning of the words freedom and liberty, in common speech, is power, opportunity, or advantage that any one has to do as he pleases. Or, in other words, his being free from hinderance, or impediment in the way of doing, or conducting in any way as he wills. And the contrary to liberty, whatever name we call it by, is a person’s being hindered or unable to conduct as he will, or being, necessitated to do otherwise.” (p. 38.) Again, “That power and opportunity for one to do and conduct as he will, or according to his choice, is all that is meant by it; without taking into the meaning of the word, anything of the cause of that choice, or at all considering how the person came to have such a volition; whether it was caused by some external motive, or internal habitual bias; whether it was determined by some internal antecedent volition, or whether it happened without a cause; whether it was necessarily connected with something foregoing, or not connected. Let the person come by his choice any how, yet if he is able, and there is nothing in the way to hinder his pursuing and executing his will, the man is perfectly free, according to the primary and common notion of freedom.” (p. 39.)
This is Edwards’s definition of liberty, and he has given it with a clearness, a precision, and, at the same time, an amplification, which renders it impossible to mistake his meaning.
Liberty has nothing to do with the connexion between volition and its cause or motive. Liberty relates solely to the connexion between the volition and its objects. He is free in the only true and proper sense, who, when he wills, finds no impediment between the volition and the object, who wills and it is done. He wills to walk, and his legs obey: he wills to talk, and his intellect and tongue obey, and frame and express sentences. If his legs were bound, he would not be free. If his tongue were tied with a thong, or his mouth gagged, he would not be free; or if his intellect were paralysed or disordered, he would not be free. If there should be anything preventing the volition from taking effect, he would not be free.
Of what can the attribute of Liberty be affirmed?
From the definition thus given Edwards remarks, “It will follow, that in propriety of speech, neither liberty, nor its contrary, can properly be ascribed to any being or thing, but that which has such a faculty, power, or property, as is called will. For that which is possessed of no will, cannot have any power or opportunity of doing according to its will, nor be necessitated to act contrary to its will, nor be restrained from acting agreeable to it. And therefore to talk of liberty, or the contrary, as belonging to the very will itself, is not to speak good sense; for the will itself, is not an agent that has a will. The power of choosing itself, has not a power of choosing. That which has the power of volition is the man, or the soul, and not the power of volition itself. And he that has the liberty, is the agent who is possessed of the will; and not the will which he is possessed of.” (p. 38.)
Liberty is the attribute of the agent, because the agent is the spiritual essence or being who is the subject of the power or capacity of choice, and his liberty consists as we have seen in the unimpeded connexion between the volitions produced in him and the objects of those volitions. Hence, free will is an objectionable phrase. Free agent is the proper phrase, that is, an agent having the power of choice and whose choice reaches effects.
Moral Agent.
“A moral agent is a being that is capable of those actions that have a moral quality, and which can properly be denominated good or evil in a moral sense, virtuous or vicious, commendable or faulty.” (p. 39.)
In what lies the capability of actions having a moral quality?
“To moral agency belongs a moral faculty, or sense of moral good and evil, or of such a thing as desert or worthiness, of praise or blame, reward or punishment; and a capacity which an agent has of being influenced in his actions by moral inducements or motives, exhibited to the view of the understanding or reason, to engage to a conduct agreeable to moral faculty.” (p. 40.)