Mr. Barnes has referred to Vatalbus, Rabbi Solomon, Abenezra Joh. Casp. Miégius, Constitutiones Servi Hebræi, Ugolin, Maimonides, Michaelis, John’s Archæology, Selden de Uxore Hebraica, and some other books which are not at hand, in support of his doctrine, and the points on which he predicates it. We did not doubt the accuracy of these references and quotations; but, page 149, we find the following in his book: “It would appear from Josephus, that on the year of jubilee _all_ slaves were set at liberty;” and he refers to “Antiquities,” vol. ii. chap. xii. sec. 3, which, so far as it refers to slavery, reads thus: “Accordingly I enjoin thee to make no more delays, but to make haste to Egypt, and to travel night and day, and not to draw out the time, and to make the slavery of the Hebrews and their sufferings to last the longer.” We do not see how the passage warrants the assertion of Mr. Barnes, and apprehended some mistake, such as a young lawyer, willing to appear very learned, might make, by affixing to his brief a long list of authorities, merely from an examination of his index. But the sentence here quoted from Mr. Barnes, containing the proposition that Josephus said, in his Antiquities, vol. ii. chap. xii sec. 3, that all slaves were set at liberty in the year of jubilee, is consecutively followed in his book, thus: “The fiftieth year is called by the Hebrews the _jubilee_, wherein debtors are freed from their debts, and slaves are set at liberty.” And this sentence is marked as quoted from Josephus, and as though it was the exact passage to be found in the place just before referred to. The fact is, this sentence is _nearly_ a _part_ of what may be found in book iii. chap. xii. sec. 3 of Antiquities, thus: “And that fiftieth year is called by the Hebrews the jubilee wherein debtors are freed from their debts, and slaves are set at liberty; which slaves became such, though they were of the same stock, by transgressing some of those laws whose punishment was not capital, but they were punished by this method of slavery.” Suppose the mistake to be in the number of the book, still, does the passage, as fully quoted, give any authority for the assertion of Mr. Barnes? Thus the mind is led to inquire what credit is to be given to these references? But we hasten to give a few extracts illustrative of Mr. Barnes’s thought and argument. He says, p. 126— “Considering the universal prevalence of slavery when the gospel was preached, it is not probable that any considerable number would be found, who were masters and servants in the sense of a voluntary servitude on the part of the latter.” He says— Page 273: “The permanency of the institution (slavery) can derive no support from what they (the apostles) said on the subject, and in no manner depends on it.”