No one in his senses will deny that the Scriptures condemn injustice, cruelty, oppression, and violence, whether exhibited in the conduct of the master towards his slave or any other person:—crime being the same, whether committed in the relation of master and slave, husband and wife, or the monarch and his subjects. It may so happen that great crimes are committed by persons in these relations. But what is the argument worth which asserts _it is very wicked to be a schoolmaster_, because some schoolmaster whipped his pupil too much, or another not enough, or a third, in an angry, wicked state of mind, has put one to death? Who has ever asserted that marriage was not a Divine institution, because some in that state live very unhappily together, and others have conspired against the happiness or life of those whom the institution made it their duty to protect? Dr. Wayland’s proposition, when analyzed and freed from verbiage, is this: the teaching of moral principles, subversive of the abuse of a thing, is proof that the teacher is opposed to the thing itself! and, if true, we say, is as applicable to every other institution among men, as to slavery. ------------------ LESSON IX. Dr. Wayland says, p. 213— “It is important to remember that two grounds of moral obligation are distinctly recognised in the gospel. The first is our duty to man as man, that is, on the ground of the relation which men sustain to each other; the second is our duty to man as a creature of God, that is, on the ground of the relation which we all sustain to God. On this latter ground, many things become our duty which would not be so on the former. It is on this ground that we are commanded to return good for evil, to pray for them that despitefully use us, and, when we are smitten on one cheek, to turn also the other. To act thus is our duty, not because our fellow-man has a right to claim this course of conduct from us, but because such conduct in us will be well-pleasing to God. And when God prescribes the course of conduct which will be well-pleasing to him, he by no means acknowledges the right of abuse in the injurious person, but expressly declares, ‘Vengeance is mine and I will repay it, saith the Lord!’ Now, it is to be observed, that it is precisely upon this latter ground that the slave is commanded to obey _his_ master. It is never urged, like the duty of obedience to parents, _because it is right_; but because the cultivation of meekness and forbearance under injury will be well-pleasing unto God. Thus servants are commanded to be obedient to their own masters, ‘in singleness of heart, as unto Christ; doing the will of God from the heart, with good-will doing service, as to the Lord, and not to man.’ _Eph._ v. 5–7.