gets his slaves there finds that there is no local law to protect him in holding them, no slave code, no police regulation maintaining and supporting him in his right, and he discovers at once that the absence of such friendly legislation excludes his property from the Territory, just as irresistibly as if there was a positive Constitutional prohibition excluding it. Thus you find it is with any kind of property in a Territory, it depends for its protection on the local and municipal law. If the people of a Territory, want slavery they make friendly legislation to introduce it, but if they do not want it, they withhold all protection from it, and then it cannot exist there. Such was the view taken on the subject by different southern men when the Nebraska bill passed. See the speech of Mr. Orr, of South Carolina, the present Speaker of the House of Representatives of Congress, made at that time, and there you will find this whole doctrine argued out at full length. Read the speeches of other southern Congressmen, Senators and Representatives, made in 1854, and you will find that they took the same view of the subject as Mr. Orr― that slavery could never be forced on a people who did not want it. I hold that in this country there is no power on the face of the globe that can force any institution on an unwilling people. The great fundamental principle of our Government is that the people of each State and each Territory shall be left perfectly free to decide for themselves what shall be the nature and character of their institutions. When this Government was made, it was based on that principle. At the time of its formation there were twelve slave-holding States and one free State in this Union. Suppose this doctrine of Mr. Lincoln and the Republicans, of uniformity of laws of all the States on the subject of slavery, had prevailed; suppose Mr. Lincoln himself had been a member of the Convention which framed the Constitution, and that he had risen in that august body, and addressing the Father of his country, had said as he did at Springfield:

"A house divided against itself cannot stand. I believe this Government cannot endure permanently half slave and half free. I do not expect the Union to be dissolved-I do not expect the

house to fall, but I do expect it will cease to be divided. It will become all one thing or all the other."

What do you think would have been the result? Suppose he had made that Convention believe that doctrine and they had acted upon it, what do you think would have been the result? Do you believe that the one free State would have outvoted the twelve slaveholding States, and thus abolish slavery? On the contrary, would not the twelve slave-holding States have outvoted the one free State, and under his doctrine have fastened slavery by an irrevocable Constitutional provision upon every inch of the American Republic? Thus you see that the doctrine he now advocates, if proclaimed at the beginning of the Government, would have established slavery everywhere throughout the American continent, and are you willing, now that we have the majority section, to exercise a power which we never would have submitted to when we were in the minority? If the Southern States had attempted to control our institutions, and make the States all slave when they had the power, I ask would you have submitted to it? If you would not, are you willing now, that we have become the strongest under that great principle of self-government that allows each State to do as it pleases, to attempt to control the Southern institutions? Then, my friends, I say to you that there is but one path of peace in this Republic, and that is to administer this Government as our fathers made it, divided into free and slave States, allowing each State to decide for itself whether it wants slavery or not. If Illinois will settle the slavery question for herself, and mind her own business and let her neighbors alone, we will be at peace with Kentucky, and every other Southern State, If every other State in the Union will do the same there will be peace between the North and the South and in the whole Union.

MR. LINCOLN'S REPLY

My Fellow Citizens: A very large portion of the speech which Judge Douglas has addressed to you has previously been delivered and put in print. I do not mean that for a hit upon the Judge at all.

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If I had not been interrupted, I was going to say that such an answer as I was able to make to a very large portion of it, had already been more than once made and published. There has been an opportunity afforded to the public to see our respective views upon the topics discussed in a large portion of the speech which he has just delivered. I make these remarks for the purpose of excusing myself for not passing over the entire ground that the Judge has traversed. I however desire to take up some of the points that he has attended to, and ask your attention to them, and I shall follow him backwards upon some notes which I have taken, reversing the other by beginning where he concluded.

The Judge has alluded to the Declaration of Independence, and insisted that negroes are not included in that Declaration: and that it is a slander upon the framers of that instrument, to suppose that negroes were meant therein: and he asks you: Is it possible to believe that Mr. Jefferson, who penned the immortal paper, could have supposed himself applying the language of that instrument to the negro race, and yet held a portion of that race in slavery? Would he not at once have freed them? I only have to remark upon this part of the Judge's speech (and that, too, very briefly, for I shall not detain myself, or you, upon that point for any great length of time), that I believe the entire records of the world, from the date of the Declaration of Independence up to within three years ago, may be searched in vain for one single affirmation, from one single man, that the negro was not included in the Declaration of Independence. I think I may defy Judge Douglas to show that he ever said so, that Washington ever said so, that any President ever said so, that any member of Congress ever said so, or that any living man upon the whole earth ever said so, until the necessities of the present policy of the Democratic party, in regard to slavery, had to invent that affirmation. And I will remind Judge Douglas and his audience, that while Mr. Jefferson was the owner of slaves, as undoubtedly he was, in speaking upon this very subject, he used the strong language that "he trembled for his country when he remembered that God was just;" and I will

offer the highest premium in my power to Judge Douglas if he will show that he, in all his life, ever uttered a sentiment at all akin to that of Jefferson.

The next thing to which I will ask your attention is the Judge's comments upon the fact, as he assumes it to be, that we cannot call our public meetings as Republican meetings; and he instances Tazewell county as one of the places where the friends of Lincoln have called a public meeting and have not dared to name it a Republican meeting. He instances Monroe County as another where Judge Trumbull and Jehu Baker addressed the persons whom the Judge assumes to be the friends of Lincoln, calling them the Free Democracy. I have the honor to inform Judge Douglas that he spoke in that very county of Tazewell last Saturday and I was there on Tuesday last, and when he spoke there he spoke under a call not venturing to use the word "Democrat." (Turning to Judge Douglas.) What think you of this?

So again there is another thing to which I would ask the Judge's attention upon this subject. In the contest of 1856, his party delighted to call themselves together as the "National Democracy," but now, if there should be a notice put up anywhere for a meeting on the "National Democracy," Judge Douglas and his friends would not come. They would not suppose themselves invited. They would understand that it was a call for those hateful postmasters whom he talks about.

Now a few words in regard to these extracts from speeches of mine, which Judge Douglas has read to you, and which he supposes are in very great contrast to each other. Those speeches have been before the public for a considerable time, and if they have any inconsistency in them, if there is any conflict in them, the public have been able to detect it. When the Judge says, in speaking of the subject, that I make speeches of one sort for the people of the northern end of the State, and of a different sort for the southern people he assumes that I do not understand that my speeches will be put in

print and read north and south. I knew all the while that the speech that I made at Chicago, and the one I made at Jonesboro and the one at Charleston, would all be put in print and all the reading and intelligent men in the community would see them and know all about my opinions. And I have not supposed, and do not now suppose, that there is any conflict whatever between them. But the Judge will have it that if we do not confess that there is a sort of inequality between the white and the black races, which justifies us in making them slaves, we must, then, insist that there is a degree of equality that requires us to make them our wives. Now, I have all the while taken a broad distinction in regard to that matter; and that is all there is in these different speeches which he arrays here, and the entire reading of either of the speeches will show that that distinction was made. Perhaps by taking two parts of the same speech he could have got up as much of a conflict as the one he has found. I have all the while maintained, that in so far as it should be insisted that there was an equality between the white and black races that should produce a perfect social and political equality, it was an impossibility. This you have seen in my printed speeches, and with it I have said, that in their right to "life, liberty and the pursuit of happiness," as proclaimed in that old Declaration, the inferior races are our equals. And these Declarations I have constantly made in reference to the abstract moral questions, to contemplate and consider when we are legislating about any new country which is not already cursed with the actual presence of the evil-slavery. I have never manifested any impatience with the necessities that spring from the very presence of black people among us where it it does already exist but I have insisted that, in legislating for new countries, where it does not exist there is no just rule other than that of moral and abstract right! With reference to these new countries, thru maxims as to the right of a people to "life, liberty and the pursuit of happiness," were the just rules to be constantly referred to. There is no misunderstanding this, except by men interested to misunderstand it. I take it that I have to address an intelligent and reading com