favor of despotism, where the
Princeton professor so heartily shook hands with them, or they must have
forced their way there in despite of its hallowed influence. Either in
accordance with, or in resistance to the light, they became what he
found them--the advocates of despotism. If in resistance to the
light--and he says they were "enlightened men"--what, so far as the
subject with which alone he and we are now concerned, becomes of their
"honesty" and "goodness?" Good and honest resisters of the light, which
was freely poured around them! Of such, what says Professor Stuart's
"good old Book?" Their authority, where "general principles" command the
least respect, must be small indeed. But if in accordance with the
light, they have become the advocates of despotism, then is despotism
"the best form of government and most acceptable to God." It is
sustained by the authority of reason, by the word of Jehovah, by the
will of Heaven! If this be the doctrine which prevails at certain
theological seminaries, it must be easy to account for the spirit which
they breathe, and the general influence which they exert. Why did not
the Princeton professor place this "general principle" as a shield,
heaven-wrought and reason-approved, over that cherished form of
despotism which prevails among the churches of the South, and leave the
"peculiar institutions" he is so forward to defend, under its
protection?

[Footnote A: Pittsburgh pamphlet, p.12.]

What is the "general principle" to which, whatever may become of
despotism with its "honest" admirers and "enlightened" supporters, human
governments should be universally and carefully adjusted? Clearly
this--_that as capable of, man is entitled to, self-government_. And
this is a specific form of a still more general principle, which may
well be pronounced self-evident--_that every thing should be treated
according to its nature_. The mind that can doubt of this, must be
incapable of rational conviction. Man, then,--it is the dictate of
reason, it is the voice of Jehovah--must be treated _as a man_. What is
he? What are his distinctive attributes? The Creator impressed his own
image on him. In this were found the grand peculiarities of his
character. Here shone his glory. Here REASON manifests its laws. Here
the WILL puts forth its volitions. Here is the crown of IMMORTALITY. Why
such endowments? Thus furnished--the image of Jehovah--is he not capable
of self-government? And is he not t