It seems that though, according to our Princeton professor, "the subject" of slavery "is hardly alluded to by Christ in any of his personal instructions,"[9] he had a way of "treating it." What was that? Why, "he taught the true nature, DIGNITY, EQUALITY, and destiny of men," and "inculcated the principles of justice and love."[10] And according to Professor Stuart, the maxims which our Savior furnished, "decide against" "the theory of slavery." All, then, that these ecclesiastical apologists for slavery can make of the Savior's alleged silence is, that he did not, in his personal instructions, "apply his own principles to this particular form of wickedness." For wicked that must be, which the maxims of the Savior decide against, and which our Princeton professor assures us the principles of the gospel, duly acted on, would speedily extinguish.[11] How remarkable it is, that a teacher should "hardly allude to a subject in any of his personal instructions," and yet inculcate principles which have a direct and vital bearing upon it!—should so conduct, as to justify the inference, that "slaveholding is not a crime,"[12] and at the same time lend its authority for its "speedy extinction!"

[Footnote 9: Pittsburg pamphlet, (already alluded to,) p. 9.][Footnote 10: Pittsburg pamphlet, p. 9.][Footnote 11: The same, p. 34.][Footnote 12: The same, p. 13.]

Higher authority than sustains self-evident truths there cannot be. As forms of reason, they are rays from the face of Jehovah. Not only are their presence and power self-manifested, but they also shed a strong and clear light around them. In their light, other truths are visible. Luminaries themselves, it is their office to enlighten. To their authority, in every department of thought, the same mind bows promptly, gratefully, fully. And by their authority, he explains, proves, and disposes of whatever engages his attention and engrosses his powers as a reasonable and reasoning creature. For what, when thus employed and when most successful, is the utmost he can accomplish? Why, to make the conclusions which he would establish and commend, clear in the light of reason;—in other words, to evince that they are reasonable. He expects that those with whom he has to do will acknowledge the authority of principle—will see whatever is exhibited in the light of reason. If they require him to go further, and, in order to convince them, to do something more than show that the doctrines he maintains, and the methods he proposes, are accordant with reason—are illustrated and supported with "self-evident truths"—they are plainly "beside themselves." They have lost the use of reason. They are not to be argued with. They belong to the mad-house.