This is the most appropriate place to notice the evasion attempted from the above demonstration. They plead that slavery is not specially forbidden in the New Testament, because the plan of the Bible is to give us a rule of morals, not by special enactments for every case, but by general principles of right, which we must apply to special cases as they arise. "Inspiration has not," say they, "specially condemned every possible sin which may occur in the boundless varieties of human affairs, because then the whole world would not contain the books that should be written; and the voluminous character of the rule of duty would disappoint its whole utility; and if any sin were omitted in order to abridge it, this would be taken as a sanction. Hence, God gives us a set of plain general principles, of obvious application under the law of love." Therefore, it is argued, we are not to expect that the sin of slaveholding should be singled out. Enough that general principles given exclude it. There is a portion of truth in this statement of the matter, and in the grounds assigned for it. But waiving for the present the exposure of the groundless assertion that there are any general principles in the New Testament condemnatory of slaveholding, we deny that this book teaches morals only by general rules. It also does it, in a multitude of cases, by special precepts. A multitude of special sins prevalent in that and all ages are singled out. This being so--the lists of particular sins being so full and specific as they are--we assert it would have been an unaccountable anomaly to pass over a thing so important, open, prevalent, had it been intrinsically wrong. But why does Revelation omit a number of particulars, and state general principles? For the lack of room, it is said. The other plan would have made the Bible too large. Now we ask, as the case actually stands in the New Testament, would not a good deal of room have been saved as to slavery, by simply specifying it as wrong? It is a queer way to economize space, thus to take up a subject, define it at large, limit, modify it, retrench its abuses, lay down in considerable detail a part of its duties and relations; and then provide by some general principle for its utter prohibition! Would not the obvious way have been, to say in three plain words, what was the only fundamental thing, after all, which, on this supposition, needed to be taught, "Slavery is sinful?" This would have settled the matter, and also have saved space and ambiguity, and made an end of definitions, limitations, abuses, inferences and all, in the only honest way. But farther, we admit that the Bible has left a multitude of new questions, emerging in novel cases, to be settled by the fair application of general principles, (which are usually illustrated in Scripture by application to some specific case.) Now must not an honest mind argue, that since the human understanding is so fallible