*Imprisonment* is, on the part of society, a measure, not of revenge, but of self-defence. The design of this mode of punishment is, first, to prevent the speedy repetition of the crime on the part of the person punished; secondly, so to work, either upon his moral nature by confinement, labor, and instruction, or at the worst, on his fears, by the dread of repeated and longer restraint, that he may abstain from crime in future; and lastly, to deter those who might otherwise be tempted to crime from exposing themselves to its penal consequences. As regards the prisoner, he has justly forfeited the right to liberty by employing it in aggression on the rights of others. As regards acts not in themselves wrong, the freedom of the individual is rightfully restrained, when it would interfere with the health, comfort, or lawful pursuits of his neighbors. Thus no man has the right, either legal or moral, to establish, in an inhabited vicinage, a trade or manufacture which confessedly poisons the air or the water in his neighborhood; nor has one a moral right (even if there are technical difficulties in the way of declaring his calling a nuisance), to annoy his neighbors by an avocation grossly offensive or intolerably noisy. It is on this ground alone that legislation with reference to the Lord’s day can be justified. Christians have no right to impose upon Jews, Pagans, or infidels, entire cessation of labor, business, or recreation on Sunday, and the attempt at coercive measures of this kind can only react to the damage of the cause in which they are instituted. But if the majority of the people believe it their duty to observe the first day of the week as a day of rest and devotion, they have a right to be protected in its observance by the suppression of such kinds, degrees, and displays of labor and recreation as would essentially interfere with their employment of the day for its sacred uses. 2. *The right to property* is an inevitable corollary from the right to liberty; for this implies freedom to labor at one’s will, and to what purpose can a man labor, unless he can make the fruit of his labor his own? All property, except land, has been created by labor. Except where slavery is legalized, it is admitted that the laborer owns the value he creates. If it be an article made or produced wholly by himself, it is his to keep, to use, to give, or to sell. If his labor be bestowed on materials not his own, or if he be one of a body of workmen, he is entitled to a fair equivalent for the labor he contributes.