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 find the exercise of the faculties to be God’s will and man’s duty. But the fulfilment of this duty necessarily supposes freedom of action. Man cannot exercise his faculties without certain scope. He must have liberty to go and come, to see, to feel, to speak, to work, to get food, raiment, shelter, and to provide for all the needs of his nature. He must be free to do everything which is directly or indirectly requisite for the due satisfaction of every mental and bodily want. Without this he cannot fulfil his duty or God’s Will. He has Divine authority therefore for claiming this freedom of action. God intended him to have it; that is, he has a right to it. From this conclusion there seems no possibility of escape. Let us repeat the steps by which we arrive at it. God wills man's happiness. Man’s happiness can only be produced by the exercise of his faculties. Then God wills that he should exercise his faculties. To exercise his faculties he must have liberty to do all that his faculties naturally impel him to do. Then God wills that he should have that liberty. Therefore he has a right to that liberty." The only limitation to perfect liberty of action is the equal liberty of all. "Liberty is not the right of one, but of all! All are endowed with faculties. All are bound to fulfil the Divine will by exercising them. All, therefore, must be free to do those things in which the exercise of them consists. That is, all must have rights to liberty of action. Wherefore we arrive at the general proposition that every one (man or woman) may claim the fullest liberty to exercise his faculties compatible with the possession of like liberty by every other person." Never has the basis of individual liberty been more clearly explained than in this passage. It proves conclusively that despotism being antagonistic to the principle of "the perfect freedom of each, limited only by the like freedom of all," is at variance with the Divine will. How then can the ideal of family life be despotism, when despotism is proved to be antagonistic to the Divine will? If I have dwelt at some length on the importance of recognising the real basis of the rights of man, it is not to prove to you that these rights exist,—all in this room are probably willing to concede that,—but to "show that the rights of women must stand or fall with