It has been stated that each man's civil liberty, which, under a just government, is the same with his natural liberty, consists in the privilege of doing and having those things to which he is morally entitled. It has been shown, that as different persons in the same society differ widely in character, powers, and relations, their specific natural rights differ also. But under all forms of government, all still have some liberty. And under a perfectly equitable form, the different classes of persons would properly have different grades of liberty. So that, even in the relation of involuntary servitude for life, if it be not abused, there is an appropriate liberty. Such a servant has privilege to do those things which he is morally entitled to do. If there are certain things which he is restrained by authority from doing, which the superior grades may do, these things are not rights to him. His inferior character, ignorance, and moral irresponsibility, have extinguished his right to do them. And this properly, because his privilege of doing them would injure others and himself, and thus violate the law of equity. If his slavery restrains him from doing more things than these, then the laws do him injustice, and mar his rightful liberty. This degree of domestic servitude supposes that the end of the restraints it imposes is, to secure, on the whole, the best well-being of both parties to the relation, servant as well as master. Here we may notice a forensic trick practised by Dr. Wayland and the abolitionists. It is that of giving to the proposition which they wish to overthrow, such an exposition as makes it absurd in itself. Says this professed moralist, in his chapter on slavery: "Domestic slavery proceeds upon the principle that the master has a right to controul the actions, physical and intellectual, of the slave, for his own, that is, the master's individual benefit; and of course, that the happiness of the master, when it comes in competition with the happiness of the slave, extinguishes in the latter the right to pursue it." If this were true, it would need no argument to show that slavery is a natural injustice. But slavery proceeds on no such principles. All men ought to know that our slave laws proved the contrary, in that they protected the slave, in many particulars, against the master's will, when it became unrighteous. All know that the publick sentiment of our people proved the contrary; in that the vast majority laboured and gave heartily for the welfare of their servants. And all men who have informed themselves know, that the grand result stamps the definition as a misrepresentation; in that domestic slavery here has conferred on the unfortunate black race more true well-being than any other form of society has ever given them. But it may be asked: Do not many masters selfishly use their slaves according to that definition? We reply: Do not many parents selfishly use their children according