that it is wrong, he cannot logically say that any body has a right to do wrong. When he says that slave property and horse and hog property are, alike, to be allowed to go into the Territories, upon the principles of equality, he is reasoning truly, if there is no difference between them as property; but if the one is property, held rightfully, and the other is wrong, then there is no equality between the right and wrong; so that, turn it in any way you can, in all the arguments sustaining the Democratic policy, and in that policy itself, there is a careful, studied exclusion of the idea that there is any thing wrong in slavery. Let us understand this. I am not, just here, trying to prove that we are right and they are wrong. I have been stating where we and they stand, and trying to show what is the real difference between us; and I now say that whenever we can get the question distinctly stated-can get all these men who believe that slavery is in some of these respects wrong, to stand and act with us in treating it as a wrong-then, and not till then, I think we will in some way come to an end of this slavery agitation.

MR. DOUGLAS'S REPLY.

LADIES AND GENTLEMEN: Permit me to say that unless silence is observed it will be impossible for me to be heard by this immense crowd, and my friends can confer no higher favor upon me than by omitting all expressions of applause or approbation. I desire to be heard rather than to be applauded. I wish to address myself to your reason, your judgment, your sense of justice, and not to your passions.

I regret that Mr. Lincoln should have deemed it proper for him to again indulge in gross personalities and base insinuations in regard to the Springfield resolutions. It has imposed upon me the necessity of using some portion of my time for the purpose of calling your attention to the facts of the case, and it will then be for you to say what you think of a man who can predicate such a charge upon the circumstances as he has in this. I had seen the platform adopted by a Republican Congressional Convention held in Aurora, the Second Congressional District, in September, 1854, published as purporting to be the platform of the Republican party. That platform declared that the Republican party was pledged never to admit another slave State into the Union, and also that it pledged to prohibit slavery in all the Territories of the United States, not only all that we then had, but all that we should thereafter acquire, and to repeal unconditionally the Fugitive Slave law, abolish slavery in the District of Columbia, and prohibit the slave-trade between the different States. These and other articles against slavery were contained in this platform, and unanimously adopted by the Republican Congressional Convention in that District. I had also seen that the Republican Congressional Conventions at Rockford, in the First District, and at Bloomington, in the Third, had adopted the same platform that year, nearly word for word, and had declared it to be the platform of the Republican party. I had noticed that Major Thomas L. Harris, a member of Congress from the Springfield District, had referred to that platform in a speech in Congress as having been adopted by the first Republican State Convention which assembled in Illinois. When I had occasion to use the fact in this canvass, I wrote to Major Harris to know on what day that Convention was held, and to ask him to send me its proceedings. He being sick, Charles H. Lanphier answered my letter by sending me the published proceedings of the Convention held at Springfield on the 5th of October, 1854, as they appeared in the report of the State Register. I read those resolutions from that newspaper the same as any of you would refer back and quote any fact from the files of a newspaper which had published it. Mr. Lincoln pretends that after I had so quoted those resolutions he discovered that they had never been adopted at Springfield. He does not deny their adoption by the Republican party at Aurora, at Bloomington, and at Rockford, and by nearly all the Republican County Conventions in Northern Illinois where his party is in a majority, but merely because they were not adopted on the "spot" on which I said they were, he chooses to quibble about the place rather than meet and discuss the merits of the resolutions themselves. I stated when I quoted them that I did so from the State Register. I gave my authority. Lincoln believed at the time, as he has since admitted, that they had beer adopted at Springfield, as published. Does he believe now, that I did not tell the truth when I quoted those resolutions? He knows, in his heart, that I quoted them in good faith, believing, at the time, that they had been adopted at Springfield. I would consider myself an infamous wretch, if, under such circumstances, I could charge any man with being a party to a trick or a fraud. And I will tell him, too, that it will not do to charge a forgery on Charles H. Lanphier or Thomas L. Harris. No man on earth, who knows them, and knows Lincoln, would take his oath against their word. There are not two men in the State of Illinois who have higher charaeters for truth, for integrity, for moral character, and for elevation of tone, as gentlemen, than Mr. Lanphier and Mr. Harris. Any man who attempts to make such charges as Mr. Lincoln has indulged in against them, only proclaims himself a slanderer.

I will now show you that I stated with entire fairness, as soon as it was made known to me, that there was a mistake about the spot where the resolutions had been adopted, although their truthfulness, as a declaration of the principles of the Republican party, had not and could not be questioned. I did not wait for Lincoln to point out the mistake; but the moment I discovered it, I made a speech, and published it to the world, correcting the error. I corrected it myself, as a gentleman, and an honest man, and as I always feel proud to do when I have made a mistake. I wish Mr. Lincoln could show that he has acted with equal fairness, and truthfulness, when I have convinced him that he has been mistaken. I will give you an illustration to show you how he acts in a similar case: In a speech at Springfield, he charged Chief Justice Taney, and his associates, President Pierce, President Buchanan, and myself, with having entered into a conspiracy at the time the Nebraska bill was introduced, by which the Dred Scott decision was to be made by the Supreme Court, in order to carry slavery every where under the Constitution. I called his attention to the fact, that at the time alluded to, to wit: the introduction of the Nebraska bill, it was not possible that such a conspiracy could have been entered into, for the reason that the Dred Scott case had never been taken before the Supreme Court, and was not taken before it for a year after; and I asked him to take back that charge. Did he do it? I showed him that it was impossible that the charge could be true; I proved it by the record, and I then called upon him to retract his false charge. What was his answer? Instead of coming out like an honest man and doing so, he reiterated the charge, and said that if the case had not gone up to the Supreme Court from the courts of Missouri at the time he charged that the Judges of the Supreme Court entered into the conspiracy, yet, that there was an understanding with the Democratic owners of Dred Scott that they would take it up. I have since asked him who the Democratic owners of Dred Scott were, but he could not tell, and why? Because there were no such Democratic owners in existence. Dred Scott at the time was owned by the Rev. Dr. Chaffee, an Abolition member of Congress, of Springfield, Massachusetts, in right of his wife. He was owned by one of Lincoln's friends, and not by Democrats at all; his case was conducted in court by Abolition lawyers, so that both the prosecution and the defense were in the hands of the Abolition political friends of Mr. Lincoln. Notwithstanding I thus proved by the record that his charge against the Supreme Court was false, instead of taking it back, he resorted to another false charge to sustain the infamy of it. He also charged President Buchanan with having been a party to the conspiracy. I directed his attention to the fact that the charge could not possibly be true, for the reason that at the time specified, Mr. Buchanan was not in America, but was three thousand miles off, representing the United States at the Court of St. James, and had been there for a year previous, and did not return until three years afterward. Yet, I never could get Mr. Lincoln to take back his false charge, although I have called upon him over and over again. He refuses to do it, and either remains silent, or resorts to other tricks to try and palm his slander off on the country. Therein you will find the difference between Mr. Lincoln and myself. When I make a mistake, as an honest man, I correct it without being asked to do so, but when he makes a false charge he sticks to it, and never corrects it. One word more in regard to these resolutions: I quoted them at Ottawa merely to ask Mr. Lincoln whether he stood on that platform. That was the purpose for which I quoted them. I did not think that I had a right to put idle questions to him, and I first laid a foundation for my questions by showing that the principles which I wished him either to affirm or deny had been adopted by some portion of his friends, at least as their creed. Hence I read the resolutions, and put the questions to him, and he then refused to answer them. Subsequently, one week afterward, he did answer a part of them, but the others he has not answered up to this day.

Now, let me call your attention for a moment to the answers which Mr. Lincoln made at Freeport to the questions which I propounded him at Ottawa, based upon the platform adopted by a majority of the Abolition counties of the State, which now as then supported him. In answer to my question whether he indorsed the Black Republican principle of "no more slave States," he answered that he was not pledged against the admission of any more slave States, but that he would be very sorry if he should ever be placed in a position where he would have to vote on the question; that he would rejoice to know that no more slave States would be admitted into the Union; "but," he added, "if slavery shall be kept out of the Territories during the territorial existence of any one given Territory, and then the people shall, having a fair chance and a clear field when they come to adopt the Constitution, do such an extraordinary thing as to adopt a slave Constitution, uninfluenced by the actual presence of the institution among them, I see no alternative, if we own the country, but to admit them into the Union." The point I wish him to answer is this: Suppose Congress should not prohibit slavery in the Territory, and it applied for admission with a Constitution recognizing slavery, then how would he vote? His answer at Freeport does not apply to any territory in America. I ask you [turning to Lincoln], will you vote to admit Kansas into the Union, with just such a Constitution as her people want, with slavery or without, as they shall determine? He will not answer. I have put that question to him time and time again, and have not been able to get an answer out of him. I ask you again, Lincoln, will you vote to admit New Mexico when she has the requisite population with such a Constitution as her people adopt, either recognizing slavery or not, as they shall determine? He will not answer. I put the same question to him in reference to Oregon and the new States to be carved out of Texas, in pursuance of the contract between Texas and the United States, and he will not answer. He will not answer these questions in reference to any territory now in existence; but says, that if Congress should prohibit slavery in a Territory, and when its people asked for admission as a State, they should adopt slavery as one of their institutions, that he supposes he would have to let it come in. I submit to you whether that answer of his to my question does not justify me in saying that he has a fertile genius in devising language to conceal his thoughts. I ask you whether there is an intelligent man in America who does not believe, that that answer was made for the purpose of concealing what he intended to do. He wished to make the old line Whigs believe that he would stand by the Compromise measures of 1850, which declared that the States might come into the Union with slavery, or without, as they pleased, white Lovejoy and his Abolition allies up North, explained to the Abolitionists, that in taking this ground he preached good Abolition doctrine, because his proviso would not apply to any territory in America, and therefore there was no chance of his being governed by it. It would have been quite easy for him to have said, that he would let the people of a State do just as they pleased, if he desired to convey such an idea. Why did he not do it? He would not answer my question directly, because up north, the Abolition creed declares that there shall be no more slave States, while down south, in Adams county, in Coles, and in Sangamon, he and his friends are afraid to advance that doctrine. Therefore, he gives an evasive and equivocal answer, to be construed one way in the south and another way in the north, which, when analyzed, it is apparent is not an answer at all with reference to any territory now in existence.

Mr. Lincoln complains that, in my speech the other day at Galesburgh, I read an extract from a speech delivered by him at Chicago, and then another from his speech at Charleston, and compared them, thus showing the people that he had one set of principles in one part of the State and another in the other part. And how does he answer that charge? Why, he quotes from his Charleston speech as I quoted from it, and then quotes another extract from a speech which he made at another place, which he says is the same as the extract from his speech at Charleston; but he does not quote the extract from his Chicago speech, upon which I convicted him of double-dealing. I quoted from his Chicago speech to prove that he held one set of principles up north among the Abolitionists, and from his Charleston speech to prove that he held another set down at Charleston and in southern Illinois. In his answer to this charge, he ignores entirely his Chicago speech, and merely argues that he said the same thing which he said at Charleston at another place. If he did, it follows that he has twice, instead of once, held one creed in one part of the State and a different creed in another part. Up at Chicago, in the opening of the campaign, he reviewed my reception speech, and undertook to answer my argument attacking his favorite doctrine of negro equality. I had shown that it was a falsification of the Declaration of Independence to pretend that that instrument applied to and included negroes in the clause declaring that all men were created equal. What was Lincoln's reply? I will read from his Chicago speech and the one which he did not quote, and dare not quote, in this part of the State. He said:

"I should like to know, if taking this old Declaration of Independence, which declares that all men are equal upon principle, and making exceptions to it, where will it stop? If one man says it does not mean a negro, why may not another man say it does not mean another man? If that declaration is not the truth, let us get this statute book in which we find it and tear it out."

There you find that Mr. Lincoln told the Abolitionists of Chicago that if the Declaration of Independence did not declare that the negro was created by the Almighty the equal of the white man, that you ought to take that instrument and tear out the clause which says that all men were created equal. But let me call your attention to another part of the same speech. You know that in his Charleston speech, an extract from which he has read, he declared that the negro belongs to an inferior race; is physically inferior to the white man, and should always be kept in an inferior position. I will now read to you what he said at Chicago on that point. In concluding his speech at that place, he remarked:

"My friends, I have detained you about as long as I desire to do, and I have only to say let us discard all this quibbling about this man and the other man - this race and that race, and the other race being inferior, and therefore they must be placed in an inferior position, discarding our standard that we have left us. Let us discard all these things, and unite as one people throughout this land until we shall once more stand up declaring that all men are created equal."

Thus you see, that when addressing the Chicago Abolitionists he declared that all distinctions of race must be discarded and blotted out, because the negro stood on an equal footing with the white man; that if one man said the Declaration of Independence did not mean a negro when it declared all men created equal, that another man would say that it did not mean another man; and hence we ought to discard all dif-* ference between the negro race and all other races, and declare them all created equal. Did old Giddings, when he came down among you four years ago, preach more radical Abolitionism than this? Did Lovejoy, or Lloyd Garrison, or Wendell Phillips, or Fred Douglass, ever take higher Abolition grounds than that? Lincoln

told you that I had charged him with getting up these personal attacks to conceal the enormity of his principles, and then commenced talking about something else, omitting to quote this part of his Chicago speech which contained the enormity of his principles to which I alluded. He knew that I alluded to his negro-equality doctrines when I spoke of the enormity of his principles, yet he did not find it convenient to answer on that point. Having shown you what he said in his Chicago speech in reference to negroes being created equal to white men, and about discarding all distinctions between the two races, I will again read to you what he said at Charleston:

"I will say then, that I am not nor ever have been in favor of bringing about in any way, the social and political equality of the white and black races; that I am not ror ever have been in favor of making voters of the the free negroes, or jurors, or qualifying them to hold office, or having them to marry with white people. I will say in addition, that there is a physical difference between the white and black races, which, I suppose, will forever forbid the two races living together upon terms of social and political equality, and inasmuch as they cannot so live, that while they do remain together, there must be the position of superior and inferior, that I as much as any other man am in favor of the superior position being assigned to the white man."

A voice-"That's the doctrine."

Mr. Douglas-Yes, sir, that is good doctrine, but Mr. Lincoln is afraid to advocate it in the latitude of Chicago, where he hopes to get his votes. It is good doctrine in the anti-Abolition counties for him, and his Chicago speech is good doctrine in the Abolition counties. I assert, on the authority of these two speeches of Mr. Lincoln, that he holds one set of principles in the Abolition counties, and a different and contradictory set in the other counties. I do not question that he said at Ottawa what he quoted, but that only convicts him further, by proving that he has twice contradicted himself instead of once. Let me ask him why he cannot avow his principles the same in the North as in the South-the same in every county, if he has a conviction that they are just? But I forgot-he would not be a Republican, if his principles would apply alike to every part of the country. The party to which he belongs is bounded and limited by geographical lines. With their principles they cannot even cross the Mississippi river on your ferry-boats. They cannot cross over the Ohio into Kentucky. Lincoln himself cannot visit the land of his fathers, the scenes of his childhood, the graves of his ancestors, and carry his Abolition principles, as he declared them at Chicago, with him.

This Republican organization appeals to the North against the South; it appeals to northern passion, northern prejudice, and northern ambition, against southern people, southern States, and southern institutions, and its only hope of success is by that appeal. Mr. Lincoln goes on to justify himself in making a war upon slavery, upon the ground that Frank Blair and Gratz Brown did not succeed in their warfare upon the institutions in Missouri. Frank Blair was elected to Congress in 1856, from the State of Missouri, as a Buchanan Democrat, and he turned Freemonter after the people elected him, thus belonging to one party before his election, and another afterward. What right then had he to expect, after having thus cheated his constituency, that they would support him at another election? Mr. Lincoln thinks that it is his duty to preach a crusade in the free States against slavery, because it is a crime, as he believes, and ought to be extinguished; and because the people of the slave States will never abolish it. How is he going to abolish it? Down in the southern part of the State he takes the ground openly that he will not interfere with slavery where it exists, and says that he is not now and never was in favor of interfering with slavery where it exists in the States. Well, if he is not in favor of that, how does he expect to bring slavery in a course of ultimate extinction? How can he extinguish it in Kentucky, in Virginia, in all the slave States by his policy, if he will not pursue a policy which will interfere with it in the States where it exists?