In reviewing this Calvinistic coterie of witnesses (they are all Calvinists, and nearly all Presbyterians), one is struck with the formidable display of theological appendages. What an imposing array of D.D.'s! Rev. J. A. Reed, D.D.! Rev. James Smith, D.D.! Rev. Byron Sunderland, D.D.! Rev. Mr. Miner, D.D.! Rev. Mr. Gurley, D.D.! It was a desperate case—divinity was sick and needed doctoring. The doctors of divinity were accordingly called in, and prescribed "The Later Life and Religious Sentiments of Abraham Lincoln," after which it was supposed that divinity would recover. He may be better, but it is painfully apparent that some of these D.D.'s are themselves sadly in need of a doctor.
CHAPTER IV. REVIEW OF CHRISTIAN TESTIMONY—ARNOLD AND OTHER WITNESSES
Arnold's "Life of Lincoln"—Claims Concerning Lincoln's
Religious Belief—Address to Negroes of Baltimore—
Carpenter—Hawley—Willets—Pious Nurse—"Western Christian
Advocate"—Illinois Clergyman—Barrows—Vinton—Simpson.
With the Christian masses whose minds have become warped by the bigoted teachings of their clerical leaders, nothing affects the reputation of a man so much as his religious belief. Public men who are disbelievers are fully cognizant of this, and generally refrain from expressing sentiments that would tend to alienate those upon whom the retention of their positions depends. Biographers understand this, too, and are likewise aware that a dead Infidel is as cordially hated as a live one. They know that a cold reception awaits their works unless they are able to clothe the characters of their subjects in the robes of popular superstition. Mr. Arnold realized this when he wrote his "Life of Lincoln." He had been most forcibly reminded of the fact by the fate of two biographies of his own subject which had already appeared—Holland's and Lamon's. Holland's work by catering to popular prejudice, regardless of truth, had been financially a success; Lamon's work by adhering to truth, regardless of popular prejudice, had been financially a failure.
Determined to profit by these examples, and intimidated by the threats and entreaties of those who had resolved to secure for Christianity the influence of the Great Emancipator's name, Arnold dare not give the facts regarding Lincoln's religious belief. Nor is it to be presumed that he desired to. He had previously appeared as a special pleader for the popular faith.
He affirms that "No more reverent Christian than Lincoln ever sat in the Executive chair, not excepting Washington." The fact is, when Arnold wrote his biography of Lincoln, no very reverent Christian ever had occupied the Executive chair. Previous to the installation of Gen. B. H. Harrison no real orthodox Christian communicant had held the office of President.
If Mr. Arnold knew no more about Lincoln's religion than he appears to have known about Washington's, a more charitable reason than those suggested might be assigned for his statements concerning the former. Washington, like Lincoln, has been claimed by the church; yet, Washington, like Lincoln, was a Deist. This is admitted even by the leading churchmen of his day. Three of the most eminent divines of his age, and the three to whom he was most intimately related in a social way, were Bishop White, Rev. Dr. Abercrombie, and Rev. Dr. Ashbel Green. Bishop White declares that Washington was not a communicant, as claimed by some, and intimates that he was a disbeliever. The Rev. Dr. Abercrombie, whose church he attended while he was President, said: "Washington was a Deist." The Rev. Dr. Ashbel Green, chaplain to Congress during his administration, said: "Like nearly all the founders of the Republic, he was not a Christian, but a Deist."
Arnold presents the following as the basis of Lincoln's religion, and proofs of his Christianity: "(1) Belief in the existence of God, (2) in the immortality of the soul, (3) in the Bible as the revelation of God to man, (4) in the efficacy and duty of prayer, (5) in reverence toward the Almighty, and (6) in love and charity to man."
1. "Belief in the existence of God." This does not prove a belief in Christianity. The Jew believes in the existence of God; the Mohammedan believes in the existence of God; the Deistic Infidel believes in the existence of God.