I will add this: that if there be any man who does not believe that slavery is wrong in the three aspects which I have mentioned, or in any one of them, that man is misplaced, and ought to leave us; while on the other hand, if there be any man in the Republican party who is impatient over the necessity springing from its actual presence, and is impatient of the constitutional guaranties thrown around it, and would act in disregard of these, he too is misplaced, standing with us. He will find his place somewhere else; for we have a due regard, so far as we are capable of understanding them, for all these things. This, gentlemen, as well as I can give it, is a plain statement of our principles in all their enormity. I will say now that there is a sentiment in the country contrary to me,—a sentiment which holds that slavery is not wrong, and therefore it goes for the policy that does not propose dealing with it as a wrong. That policy is the Democratic policy, and that sentiment is the Democratic sentiment. If there be a doubt in the mind of any one of this vast audience that this is really the central idea of the Democratic party in relation to this subject, I ask him to bear with me while I state a few things tending, as I think, to prove that proposition. In the first place, the leading man—I think I may do my friend Judge Douglas the honor of calling him such advocating the present Democratic policy never himself says it is wrong. He has the high distinction, so far as I know, of never having said slavery is either right or wrong. Almost everybody else says one or the other, but the Judge never does. If there be a man in the Democratic party who thinks it is wrong, and yet clings to that party, I suggest to him, in the first place, that his leader don't talk as he does, for he never says that it is wrong. In the second place, I suggest to him that if he will examine the policy proposed to be carried forward, he will find that he carefully excludes the idea that there is anything wrong in it. If you will examine the arguments that are made on it, you will find that every one carefully excludes the idea that there is anything wrong in slavery. Perhaps that Democrat who says he is as much opposed to slavery as I am will tell me that I am wrong about this. I wish him to examine his own course in regard to this matter a moment, and then see if his opinion will not be changed a little. You say it is wrong; but don't you constantly object to anybody else saying so? Do you not constantly argue that this is not the right place to oppose it? You say it must not be opposed in the free States, because slavery is not here; it must not be opposed in the slave States, because it is there; it must not be opposed in politics, because that will make a fuss; it must not be opposed in the pulpit, because it is not religion. Then where is the place to oppose it? There is no suitable place to oppose it. There is no place in the country to oppose this evil overspreading the continent, which you say yourself is coming. Frank Blair and Gratz Brown tried to get up a system of gradual emancipation in Missouri, had an election in August, and got beat, and you, Mr. Democrat, threw up your hat, and hallooed "Hurrah for Democracy!" So I say, again, that in regard to the arguments that are made, when Judge Douglas Says he "don't care whether slavery is voted up or voted down," whether he means that as an individual expression of sentiment, or only as a sort of statement of his views on national policy, it is alike true to say that he can thus argue logically if he don't see anything wrong in it; but he cannot say so logically if he admits that slavery is wrong. He cannot say that he would as soon see a wrong voted up as voted down. When Judge Douglas says that whoever or whatever community wants slaves, they have a right to have them, he is perfectly logical, if there is nothing wrong in the institution; but if you admit that it is wrong, he cannot logically say that anybody 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 anyway 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 anything 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. LINCOLN'S REJOINDER.
MY FRIENDS:—Since Judge Douglas has said to you in his conclusion that he had not time in an hour and a half to answer all I had said in an hour, it follows of course that I will not be able to answer in half an hour all that he said in an hour and a half.
I wish to return to Judge Douglas my profound thanks for his public annunciation here to-day, to be put on record, that his system of policy in regard to the institution of slavery contemplates that it shall last forever. We are getting a little nearer the true issue of this controversy, and I am profoundly grateful for this one sentence. Judge Douglas asks you, Why cannot the institution of slavery, or rather, why cannot the nation, part slave and part free, continue as our fathers made it, forever? In the first place, I insist that our fathers did not make this nation half slave and half free, or part slave and part free. I insist that they found the institution of slavery existing here. They did not make it so but they left it so because they knew of no way to get rid of it at that time. When Judge Douglas undertakes to say that, as a matter of choice, the fathers of the government made this nation part slave and part free, he assumes what is historically a falsehood. More than that: when the fathers of the government cut off the source of slavery by the abolition of the slave-trade, and adopted a system of restricting it from the new Territories where it had not existed, I maintain that they placed it where they understood, and all sensible men understood, it was in the course of ultimate extinction; and when Judge Douglas asks me why it cannot continue as our fathers made it, I ask him why he and his friends could not let it remain as our fathers made it?
It is precisely all I ask of him in relation to the institution of slavery, that it shall be placed upon the basis that our fathers placed it upon. Mr. Brooks, of South Carolina, once said, and truly said, that when this government was established, no one expected the institution of slavery to last until this day, and that the men who formed this government were wiser and better than the men of these days; but the men of these days had experience which the fathers had not, and that experience had taught them the invention of the cotton-gin, and this had made the perpetuation of the institution of slavery a necessity in this country. Judge Douglas could not let it stand upon the basis which our fathers placed it, but removed it, and put it upon the cotton-gin basis. It is a question, therefore, for him and his friends to answer, why they could not let it remain where the fathers of the government originally placed it. I hope nobody has understood me as trying to sustain the doctrine that we have a right to quarrel with Kentucky, or Virginia, or any of the slave States, about the institution of slavery,—thus giving the Judge an opportunity to be eloquent and valiant against us in fighting for their rights. I expressly declared in my opening speech that I had neither the inclination to exercise, nor the belief in the existence of, the right to interfere with the States of Kentucky or Virginia in doing as they pleased with slavery Or any other existing institution. Then what becomes of all his eloquence in behalf of the rights of States, which are assailed by no living man?
But I have to hurry on, for I have but a half hour. The Judge has informed me, or informed this audience, that the Washington Union is laboring for my election to the United States Senate. This is news to me,—not very ungrateful news either. [Turning to Mr. W. H. Carlin, who was on the stand]—I hope that Carlin will be elected to the State Senate, and will vote for me. [Mr. Carlin shook his head.] Carlin don't fall in, I perceive, and I suppose he will not do much for me; but I am glad of all the support I can get, anywhere, if I can get it without practicing any deception to obtain it. In respect to this large portion of Judge Douglas's speech in which he tries to show that in the controversy between himself and the Administration party he is in the right, I do not feel myself at all competent or inclined to answer him. I say to him, "Give it to them,—give it to them just all you can!" and, on the other hand, I say to Carlin, and Jake Davis, and to this man Wogley up here in Hancock, "Give it to Douglas, just pour it into him!"
Now, in regard to this matter of the Dred Scott decision, I wish to say a word or two. After all, the Judge will not say whether, if a decision is made holding that the people of the States cannot exclude slavery, he will support it or not. He obstinately refuses to say what he will do in that case. The judges of the Supreme Court as obstinately refused to say what they would do on this subject. Before this I reminded him that at Galesburgh he said the judges had expressly declared the contrary, and you remember that in my Opening speech I told him I had the book containing that decision here, and I would thank him to lay his finger on the place where any such thing was said. He has occupied his hour and a half, and he has not ventured to try to sustain his assertion. He never will. But he is desirous of knowing how we are going to reverse that Dred Scott decision. Judge Douglas ought to know how. Did not he and his political friends find a way to reverse the decision of that same court in favor of the constitutionality of the National Bank? Didn't they find a way to do it so effectually that they have reversed it as completely as any decision ever was reversed, so far as its practical operation is concerned?
And let me ask you, did n't Judge Douglas find a way to reverse the decision of our Supreme Court when it decided that Carlin's father—old Governor Carlin had not the constitutional power to remove a Secretary of State? Did he not appeal to the "MOBS," as he calls them? Did he not make speeches in the lobby to show how villainous that decision was, and how it ought to be overthrown? Did he not succeed, too, in getting an act passed by the Legislature to have it overthrown? And did n't he himself sit down on that bench as one of the five added judges, who were to overslaugh the four old ones, getting his name of "judge" in that way, and no other? If there is a villainy in using disrespect or making opposition to Supreme Court decisions, I commend it to Judge Douglas's earnest consideration. I know of no man in the State of Illinois who ought to know so well about how much villainy it takes to oppose a decision of the Supreme Court as our honorable friend Stephen A. Douglas.
Judge Douglas also makes the declaration that I say the Democrats are bound by the Dred Scott decision, while the Republicans are not. In the sense in which he argues, I never said it; but I will tell you what I have said and what I do not hesitate to repeat to-day. I have said that as the Democrats believe that decision to be correct, and that the extension of slavery is affirmed in the National Constitution, they are bound to support it as such; and I will tell you here that General Jackson once said each man was bound to support the Constitution "as he understood it." Now, Judge Douglas understands the Constitution according to the Dred Scott decision, and he is bound to support it as he understands it. I understand it another way, and therefore I am bound to support it in the way in which I understand it. And as Judge Douglas believes that decision to be correct, I will remake that argument if I have time to do so. Let me talk to some gentleman down there among you who looks me in the face. We will say you are a member of the Territorial Legislature, and, like Judge Douglas, you believe that the right to take and hold slaves there is a constitutional right The first thing you do is to swear you will support the Constitution, and all rights guaranteed therein; that you will, whenever your neighbor needs your legislation to support his constitutional rights, not withhold that legislation. If you withhold that necessary legislation for the support of the Constitution and constitutional rights, do you not commit perjury? I ask every sensible man if that is not so? That is undoubtedly just so, say what you please. Now, that is precisely what Judge Douglas says, that this is a constitutional right. Does the Judge mean to say that the Territorial Legislature in legislating may, by withholding necessary laws, or by passing unfriendly laws, nullify that constitutional right? Does he mean to say that? Does he mean to ignore the proposition so long and well established in law, that what you cannot do directly, you cannot do indirectly? Does he mean that? The truth about the matter is this: Judge Douglas has sung paeans to his "Popular Sovereignty" doctrine until his Supreme Court, co-operating with him, has squatted his Squatter Sovereignty out. But he will keep up this species of humbuggery about Squatter Sovereignty. He has at last invented this sort of do-nothing sovereignty,—that the people may exclude slavery by a sort of "sovereignty" that is exercised by doing nothing at all. Is not that running his Popular Sovereignty down awfully? Has it not got down as thin as the homeopathic soup that was made by boiling the shadow of a pigeon that had starved to death? But at last, when it is brought to the test of close reasoning, there is not even that thin decoction of it left. It is a presumption impossible in the domain of thought. It is precisely no other than the putting of that most unphilosophical proposition, that two bodies can occupy the same space at the same time. The Dred Scott decision covers the whole ground, and while it occupies it, there is no room even for the shadow of a starved pigeon to occupy the same ground.