“But there be some that trouble you, and pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say we now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.” _Gal._ 1. 7–9. “I Jesus have sent mine angel to testify unto you these things in the churches. * * * For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto those things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out or the book of life.” _Rev._ xxii. 16–19. “Every word of God is pure. * * * Add not unto his words, lest he reprove thee, and thou be found a liar.” _Prov._ xxx. 5–6. We have not seen the remarks of Professor Taylor; but we can easily imagine that a professor of theology, free from the delirium of abolitionism, would not have found it a difficult labour to prove that the main point of the author’s argument was contradicted by Scripture, and that even he himself attempted to sustain it only by assumption. We regret that President Wayland has not given us Professor Taylor’s remarks that made him “doubt.” We, however, will venture our “remark” that the author’s assertion, “the inculcation of the duty of slaves affords no evidence that the Scriptures countenance slavery, more than the command to honour the king authorized the tyranny of Nero,” is a comparison where there is no parallel. Dr. Wayland must first make it appear that all kings, or chief magistrates, are, necessarily, wicked tyrants, like Nero; and that the wicked tyranny is a part and parcel of the thing to be honoured, before his parallel between slavery and monarchy can be drawn; and since, then, the deduction will be useless, we suppose he will not make the attempt. The parallel that might have been sustained is this: The inculcation of the duty of slaves to obey their masters does not authorize masters to abuse their power over their slaves, any more than the command to honour the king authorized the tyranny of Nero;—from which the deductions are, that masters have a right to command their slaves as things in their peculiar relation, and not as things having a different relation. The master has no right to command a slave, as if the slave stood in the relation of a horse; nor even a horse, as if the horse stood in the relation of a piece of timber: so the king has no right to govern his subjects as if they were idiots or brutes, but as enlightened free-men, if such be their condition. The object of the government is the happiness no more of the governor than of the governed. This principle, so profusely illustrated in Scripture, it would seem the abolitionists run to shipwreck, in every approach they make towards it.