But we do not admit that Moses' was an incomplete revelation in the sense of the Abolitionists. They are fond of representing the New Testament revelation as completing, amending, and correcting that of the Old. Its details the New Testament does complete; but if it were amended or corrected by any subsequent standard of infallible truth, this would prove it not truly inspired. Indeed, the history of theological opinion shows plainly enough that this anti-slavery view of Old Testament revelation is Socinian and Rationalistic. Modern Abolitionism in America had, in fact, a Socinian birth, in the great apostasy of the Puritans of New England to that benumbing heresy, and in the pharisaism, shallow scholarship, affectation, conceit and infidelity of the Unitarian clique in the self-styled American Athens, Boston. It is lamentable to see how men professing to be evangelical are driven by blind prejudices against Southern men and things, to adopt this skeptical tone towards God's own word. The ruinous issue has been seen in the case of a minister of the Gospel, who, after floundering through a volume of confused and impotent sophisms, roundly declares that if compelled to admit that the Bible treated slavery as not a sin in itself, he would repudiate the Bible rather than his opinions. But we point these objectors to that Saviour who said, in the full meridian of revealed light of this Old Testament law: "Whosoever shall keep these commandments shall enter into eternal life;" and to the fact that the Decalogue itself twice recognizes the right of the master. Will they say that this too was an old, partial, and imperfect revelation? Not so says the sweet Psalmist of Israel: "The law of the Lord is perfect." Psalms, xix. 7. Whatever Abolitionists may cavil, Jesus Christ acknowledged no more perfect rule of morals than the Ten Commandments, as expounded by the "law and the prophets." Sixth. An objection has been raised against the Old Testament argument, from the supposed permission of, or connivance at, polygamy and causeless divorce in the laws of Moses. This objection has been urged by Dr. Channing, the celebrated Unitarian, and since, in a more exact form, by Dr. Wayland. In substance it is this: That polygamy was allowed by the Old Testament law, and divorce for a less cause than conjugal infidelity was expressly permitted by Moses. But both these are as expressly forbidden as sinful by our Saviour. Matthew xix. 3 to 9. Therefore the main assertion in defence of slavery, on which the argument rested, does not hold: for these two instances show that a thing is not intrinsically innocent because it was permitted for a time to the Jews.