Chapter XIX (2)

"I do not know how I can aid you. You [Herndon] knew Mr. Lincoln far better than I did, though I knew him well; and you have served up his leading characteristics in a way that I should despair of doing, if I should try. I have only one thing to ask: that you do not give Calvinistic theology a chance to claim him as one of its saints and martyrs. He went to the Old-School Church; but, in spite of that outward assent to the horrible dogmas of the sect, _I have reason from, himself_ to know that his 'vital purity' if that means belief in the impossible, was of a negative sort."

I. W. Keys, Esq.:--

"In my intercourse with Mr. Lincoln, I learned that he believed in a Creator of all things, who had neither beginning nor end, and possessing all power and wisdom, established a principle, in obedience to which worlds move, and are upheld, and animal and vegetable life come into existence. A reason he gave for his belief was, that, in view of the order and harmony of all nature which we behold, it would have been more miraculous to have come about by chance than to have been created and arranged by some great thinking power. As to the Christian theory, that Christ is God, or equal to the Creator, he said that it had better be taken for granted; for, by the test of reason, we might become infidels on that subject, for evidence of Christ's divinity came to us in a somewhat doubtful shape; but that the system of Christianity was an ingenious one at least, and perhaps was calculated to do good."

Mr. Jesse W. Fell of Illinois, who had the best opportunities of knowing Mr. Lincoln intimately, makes the following statement of his religious opinions, derived from repeated conversations with him on the subject:--

"Though every thing relating to the character and history of this extraordinary personage is of interest, and should be fairly stated to the world, I enter upon the performance of this duty--for so I regard it--with some reluctance, arising from the fact, that, in stating my convictions on the subject, I must necessarily place myself in opposition to quite a number who have written on this topic before me, and whose views largely pre-occupy the public mind. This latter fact, whilst contributing to my embarrassment on this subject, is, perhaps, the strongest reason, however, why the truth in this matter should be fully disclosed; and I therefore yield to your request. If there were any traits of character that stood out in bold relief in the person of Mr. Lincoln, they were those of truth and candor. He was utterly incapable of insincerity, or professing views on this or any other subject he did not entertain. Knowing such to be his true character, that insincerity, much more duplicity, were traits wholly foreign to his nature, many of his old friends were not a little surprised at finding, in some of the biographies of this great man, statements concerning his religious opinions so utterly at variance with his known sentiments. True, he may have changed or modified those sentiments after his removal from among us, though this is hardly reconcilable with the history of the man, and his entire devotion to public matters during his four years' residence at the national capital. It is possible, however, that this may be the proper solution of this conflict of opinions; or, it may be, that, with no intention on the part of any one to mislead the public mind, those who have represented him as believing in the popular theological views of the times may have misapprehended him, as experience shows to be quite common where no special effort has been made to attain critical accuracy on a subject of this nature. This is the more probable from the well-known fact, that Mr. Lincoln seldom communicated to any one his views on this subject. But, be this as it may, I have no hesitation whatever in saying, that, whilst he held many opinions in common with the great mass of Christian believers, _he did not believe_ in what are regarded as the orthodox or evangelical views of Christianity.

"On the innate depravity of man, the character and office of the great Head of the Church, the atonement, the infallibility of the written revelation, the performance of miracles, the nature and design of present and future rewards and punishments (as they are popularly called), and many other subjects, he held opinions utterly at variance with what are usually taught in the Church. I should say that his expressed views on these and kindred topics were such as, in the estimation of most believers, would place him entirely outside the Christian pale. Yet, to my mind, such was not the true position, since his principles and practices and the spirit of his whole life were of the very kind we universally agree to call Christian; and I think this conclusion is in no wise affected by the circumstance that he never attached himself to any religious society whatever.

"His religious views were eminently practical, and are summed up, as I think, in these two propositions: 'the Fatherhood of God, and the brotherhood of man.' He fully believed in a superintending and overruling Providence, that guides and controls the operations of the world, but maintained that law and order, and not their violation or suspension, are the appointed means by which this providence is exercised.

"I will not attempt any specification of either his belief or disbelief on various religious topics, as derived from conversations with him at different times during a considerable period; but, as conveying a general view of his religious or theological opinions, will state the following facts. Some eight or ten years prior to his death, in conversing with him upon this subject, the writer took occasion to refer, in terms of approbation, to the sermons and writings generally of Dr. W. E. Channing; and, finding he was considerably interested in the statement I made of the opinions held by that author, I proposed to present him (Lincoln) a copy of Channing's entire works, which I soon after did. Subsequently, the contents of these volumes, together with the writings of Theodore Parker, furnished him, as he informed me, by his friend and law-partner, Mr. Herndon, became naturally the topics of conversation with us; and though far from believing there was an entire harmony of views on his part with either of those authors, yet they were generally much admired and approved by him.

"No religious views with him seemed to find any favor, except of the practical and rationalistic order; and if, from my recollections on this subject, I was called upon to designate an author whose views most nearly represented Mr. Lincoln's on this subject, I would say that author was Theodore Parker.

"As you have asked from me a candid statement of my recollections on this topic, I have thus briefly given them, with the hope that they may be of some service in rightly settling a question about which--as I have good reason to believe--the public mind has been greatly misled.

"Not doubting that they will accord, substantially, with your own recollections, and that of his other intimate and confidential friends, and with the popular verdict after this matter shall have been properly canvassed, I submit them."

John G. Nicolay, his private secretary at the White House:--

"Mr. Lincoln did not, to my knowledge, in any way change his religious views, opinions, or beliefs, from the time he left Springfield to the day of his death. I do not know just what they were, never having heard him explain them in detail; but I am very sure he gave no outward indication of his mind having undergone any change in that regard while here."

The following letter from Mr. Herndon was, about the time of its date, extensively published throughout the United States, and met with no contradiction from any responsible source.

Springfield, Feb. 18, 1870.

Mr. Abbott,---Some time since I promised you that I would send a letter in relation to Mr. Lincoln's religion. I do so now. Before entering on that question, one or two preliminary remarks will help us to understand why he disagreed with the Christian world in its principles, as well as in its theology. In the first place, Mr. Lincoln's mind was a purely logical mind; secondly, Mr. Lincoln was purely a practical man. He had no fancy or imagination, and not much emotion. He was a realist as opposed to an idealist. As a general rule, it is true that a purely logical mind has not much hope, if it ever has _faith in the unseen and unknown_. Mr. Lincoln had not much hope and no faith in things that lie outside of the domain of demonstration: he was so constituted, so organized, that he could believe nothing unless his senses or logic could reach it. I have often read to him a law point, a decision, or something I fancied: he could not understand it until he took the book out of my hand, and read the thing for himself. He was terribly, vexatiously sceptical. He could scarcely understand any thing, unless he had time and place fixed in his mind.

I became acquainted with Mr. Lincoln in 1834, and I think I knew him well to the day of his death. His mind, when a boy in Kentucky, showed a certain gloom, an unsocial nature, a peculiar abstractedness, a bold and daring scepticism. In Indiana, from 1817 to 1830, it manifested the same qualities or attributes as in Kentucky: it only intensified, developed itself, along those lines, in Indiana. He came to Illinois in 1830, and, after some little roving, settled in New Salem, now in Menard County and State of Illinois. This village lies about twenty miles north-west of this city. It was here that Mr. Lincoln became acquainted with a class of men the world never saw the like of before or since. They were large men,--large in body and large in mind; hard to whip, and never to be fooled. They were a bold, daring, and reckless sort of men; they were men of their own minds,--believed what was demonstrable; were men of great common sense. With these men Mr. Lincoln was thrown; with them he lived, and with them he moved, and almost had his being. They were sceptics all,--scoffers some. These scoffers were good men, and their scoffs were protests against theology,--loud protests against the follies of Christianity: they had never heard of theism and the newer and better religious thoughts of this age. Hence, being natural sceptics, and being bold, brave men, they uttered their thoughts freely: they declared that Jesus was an illegitimate child.... They were on all occasions, when opportunity offered, debating the various questions of Christianity among themselves: they took their stand on common sense and on their own souls; and, though their arguments were rude and rough, no man could overthrow their homely logic. They riddled all divines, and not unfrequently made them sceptics,--disbelievers as bad as themselves. They were a jovial, healthful, generous, social, true, and manly set of people.

It was here, and among these people, that Mr. Lincoln was thrown. About the year 1834, he chanced to come across Volney's "Ruins," and some of Paine's theological works. He at once seized hold of them, and assimilated them into his own being. Volney and Paine became a part of Mr. Lincoln from 1834 to the end of his life. In 1835 he wrote out a small work on "Infidelity," and intended to have it published. The book was an attack upon the whole grounds of Christianity, and especially was it an attack upon the idea that Jesus was the Christ, the true and only-begotten Son of God, as the Christian world contends. Mr. Lincoln was at that time in New Salem, keeping store for Mr. Samuel Hill, a merchant and postmaster of that place. Lincoln and Hill were very friendly. Hill, I think, was a sceptic at that time. Lincoln, one day after the book was finished, read it to Mr. Hill, his good friend. Hill tried to persuade him not to make it public, not to publish it. Hill at that time saw in Mr. Lincoln a rising man, and wished him success. Lincoln refused to destroy it, said it should be published. Hill swore it should never see light of day. He had an eye, to Lincoln's popularity,--his present and future success; and believing, that if the book were published, it would kill Lincoln forever, he snatched it from Lincoln's hand, when Lincoln was not expecting it, and ran it into an old-fashioned tin-plate stove, heated as hot as a furnace; and so Lincoln's book went up to the clouds in smoke. It is confessed by all who heard parts of it, that it was at once able and eloquent; and, if I may judge of it from Mr. Lincoln's subsequent ideas and opinions, often expressed to me and to others in my presence, it was able, strong, plain, and fair. His argument was grounded on the internal mistakes of the Old and New Testaments, and on reason, and on the experiences and observations of men. The criticisms from internal defects were sharp, strong, and manly.

Mr. Lincoln moved to this city in 1837, and here became acquainted with various men of his own way of thinking. At that time they called themselves _free-thinkers, or free-thinking men_. I remember all these things distinctly; for I was with them, heard them, and was one of them. Mr. Lincoln here found other works,--Hume, Gibbon, and others,--and drank them in: he made no secret of his views, no concealment of his religion. He boldly avowed himself an infidel. When Mr. Lincoln was a candidate for our Legislature, he was accused of being an infidel, and of having said that Jesus Christ was an illegitimate child: he never denied his opinions, nor flinched from his religious views; he was a true man, and yet it may be truthfully said, that in 1837 his religion was low indeed. In his moments of gloom he would _doubt, if he did not sometimes deny, God_. He made me once erase the name of God from a speech which I was about to make in 1854; and he did this in the city of Washington to one of his friends. I cannot now name the man, nor the place he occupied in Washington: it will be known sometime. I have the evidence, and intend to keep it.

Mr. Lincoln ran for Congress, against the Rev. Peter Cartwright, in the year 1847 or 1848. In that contest he was accused of being an infidel, if not an atheist; he never denied the charge; would not; "_would die first_:" in the first place, because he knew it could and would be proved on him; and in the second place he was too true to his own convictions, to his own soul, to deny it. From what I know of Mr. Lincoln, and from what I have heard and verily believe, I can say, First, That he _did not believe in a special creation, his idea being that all creation was an evolution under law_; Secondly, That he did not believe that the Bible was a special revelation from God, as the Christian world contends; Thirdly, He did not believe in miracles, as understood by the Christian world; Fourthly, He believed in universal inspiration and miracles under law; Fifthly, He did not believe that Jesus was the Christ, the Son of God, as the Christian world contends; Sixthly, He believed that all things, both matter and mind, were governed by laws, universal, absolute, and eternal. All his speeches and remarks in Washington conclusively prove this. _Law was to Lincoln every thing, and special interferences shams and delusions_. I know whereof I speak. I used to loan him Theodore Parker's works: I loaned him Emerson sometimes, and other writers; and he would sometimes read, and sometimes would not, as I suppose,--nay, know.

When Mr. Lincoln left this city for Washington, I know he had undergone no change in his religious opinions or views. He held many of the Christian ideas in abhorrence, and among them there was this one; namely, that God would forgive the sinner for a violation of his laws. _Lincoln maintained that God could not forgive; that punishment has to follow the sin; that Christianity was wrong in teaching forgiveness_; that it tended to make man sin in the hope that God would excuse, and so forth. Lincoln contended that the minister should teach that God has affixed punishment to sin, and that _no repentance could bribe him to remit it_. In one sense of the word, Mr. Lincoln was a Universalist, and in another sense he was a Unitarian; but he was a theist, as we now understand that word: he was so fully, freely, unequivocally, boldly, and openly, when asked for his views. Mr. Lincoln was supposed, by many people in this city, to be an atheist; and some still believe it. I can put that supposition at rest forever. I hold a letter of Mr. Lincoln in my hand, addressed to his step-brother, John D. Johnston, and dated the twelfth day of January, 1851. He had heard from Johnston that his father, Thomas Lincoln, was sick, and that no hopes of his recovery were entertained. Mr. Lincoln wrote back to Mr. Johnston these words:--

"I sincerely hope that father may yet recover his health; but, at all events, tell him to remember to call upon and confide in One great and good and merciful Maker, who will not turn away from him in any extremity. He notes the fall of a sparrow, and numbers the hairs of our heads; and he will not forget the dying man who puts his trust in him. Say to him, that, if we could meet now, it is doubtful whether it would not be more painful than pleasant; but that, if it be his lot to go now, he will soon have a joyous meeting with many loved ones gone before, and where the rest of us, through the help of God, hope ere long to join them.

"A. Lincoln."

So it seems that Mr. Lincoln believed in God and immortality as well as heaven,--a place. He believed in no hell and no punishment in the future world. It has been said to me that Mr. Lincoln wrote the above letter to an old man simply to cheer him up in his last moments, and that the writer did not believe what he said. The question is, Was Mr. Lincoln an honest and truthful man? If he was, he wrote that letter honestly, believing it. It has to me the sound, the ring, of an honest utterance. I admit that Mr. Lincoln, in his moments of melancholy and terrible gloom, was living on the borderland between theism and atheism,--sometimes quite wholly dwelling in atheism. In his happier moments he would swing back to theism, and dwell lovingly there. It is possible that Mr. Lincoln was not always responsible for what he said or thought, so deep, so intense, so terrible, was his melancholy. I send you a lecture of mine which will help you to see what I mean. I maintain that Mr. Lincoln was a deeply-religious man at all times and places, in spite of his transient doubts.

Soon after Mr. Lincoln was assassinated, Mr. Holland came into my office, and made some inquiries about him, stating to me his purpose of writing his life. I freely told him what he asked, and much more. He then asked me what I thought about Mr. Lincoln's religion, meaning his views of Christianity. I replied, "The less said, the better." Mr. Holland has recorded my expression to him (see Holland's "Life of Lincoln," p. 241). I cannot say what Mr. Holland said to me, as that was private. It appears that he went and saw Mr. Newton Bateman, Superintendent of Public Instruction in this State. It appears that Mr. Bateman told Mr. Holland many things, if he is correctly represented in Holland's "Life of Lincoln" (pp. 236-241, inclusive). I doubt whether Mr. Bateman said in full what is recorded there: I doubt a great deal of it. I know the whole story is untrue,--untrue in substance, untrue in fact and spirit. As soon as the "Life of Lincoln" was out, on reading that part here referred to, I instantly sought Mr. Bateman, and found him in his office. I spoke to him politely and kindly, and he spoke to me in the same manner. I said substantially to him that Mr. Holland, in order to make Mr. Lincoln a technical Christian, made him a hypocrite; and so his "Life of Lincoln" quite plainly says. I loved Mr. Lincoln, and was mortified, if not angry, to see him made a hypocrite. I cannot now detail what Mr. Bateman said, as it was a private conversation, and I am forbidden to make use of it in public. If some good gentleman can only get the seal of secrecy removed, I can show what was said and done. On my word, the world may take it for granted that Holland is wrong, that he does not state Mr. Lincoln's views correctly. Mr. Bateman, if correctly represented in Holland's "Life of Lincoln," is the only man, the sole and only man, who dare say that Mr. Lincoln believed in Jesus as the Christ of God, as the Christian world represents. This is not a pleasant situation for Mr. Bateman. I have notes and dates of our conversation; and the world will sometime know who is truthful, and who is otherwise. I doubt whether Bateman is correctly represented by Holland. My notes bear date Dec. 3, 12, and 28, 1866. Some of our conversations were in the spring of 1866 and the fall of 1865.

I do not remember ever seeing the words Jesus or Christ in print, as uttered by Mr. Lincoln. If he has used these words, they can be found. He uses the word God but seldom. I never heard him use the name of Christ or Jesus but to confute the idea that he was the Christ, the only and truly begotten Son of God, as the Christian world understands it. The idea that Mr. Lincoln carried the New Testament or Bible in his bosom or boots, to draw on his opponent in debate, is ridiculous.

My dear sir, I now have given you my knowledge, speaking from my own experience, of Mr. Lincoln's religious views. I speak likewise from the evidences, carefully gathered, of his religious opinions. I likewise speak from the ears and mouths of many in this city; and, after all careful examination, I declare to your numerous readers, that Mr. Lincoln is correctly represented here, so far as I know what truth is, and how it should be investigated.

If ever there was a moment when Mr. Lincoln might have been expected to express his faith in the atonement, his trust in the merits of a living Redeemer, it was when he undertook to send a composing and comforting message to a dying man. He knew, moreover, that his father had been "converted" time and again, and that no exhortation would so effectually console his weak spirit in the hour of dismay and dissolution as one which depicted, in the strongest terms, the perfect sufficiency of Jesus to save the perishing soul. But he omitted it wholly: he did not even mention the name of Jesus, or intimate the most distant suspicion of the existence of a Christ. On the contrary, he is singularly careful to employ the word "One" to qualify the word "Maker." It is the Maker, and not the Saviour, to whom he directs the attention of a sinner in the agony of death.

While it is very clear that Mr. Lincoln was at all times an infidel in the orthodox meaning of the term, it is also very clear that he was not at all times equally willing that everybody should know it. He never offered to purge or recant; but he was a wily politician, and did not disdain to regulate his religious manifestations with some reference to his political interests. As he grew older, he grew more cautious; and as his New Salem associates, and the aggressive deists with whom he originally united at Springfield, gradually dispersed, or fell away from his side, he appreciated more and more keenly the violence and extent of the religious prejudices which freedom in discussion from his standpoint would be sure to arouse against him. He saw the immense and augmenting power of the churches, and in times past had practically felt it. The imputation of infidelity had seriously injured him in several of his earlier political contests; and, sobered by age and experience, he was resolved that that same imputation should injure him no more. Aspiring to lead religious communities, he foresaw that he must not appear as an enemy within their gates; aspiring to public honors under the auspices of a political party which persistently summoned religious people to assist in the extirpation of that which is denounced as the "nation's sin," he foresaw that he could not ask their suffrages whilst aspersing their faith. He perceived no reason for changing his convictions, but he did perceive many good and cogent reasons for not making them public.

Col. Matheny alleges, that, from 1854 to 1860, Mr. Lincoln "played a sharp game" upon the Christians of Springfield, "treading their toes," and saying, "Come and convert me." Mr. Herndon is inclined to coincide with Matheny; and both give the obvious explanation of such conduct; that is to say, his morbid ambition; coupled with a mortal fear that his popularity would suffer by an open avowal of his deistic convictions. At any rate, Mr. Lincoln permitted himself to be misunderstood and misrepresented by some enthusiastic ministers and exhorters with whom he came in contact. Among these was the Rev. Mr. Smith, then pastor of the First Presbyterian Church of Springfield, and afterwards Consul at Dundee, in Scotland, under Mr. Lincoln's appointment. The abilities of this gentleman to discuss such a topic to the edification of a man like Mr. Lincoln seem to have been rather slender; but the chance of converting so distinguished a person inspired him with a zeal which he might not have felt for the salvation of an obscurer soul. Mr. Lincoln listened to his exhortations in silence, apparently respectful, and occasionally sat out his sermons in church with as much patience as other people. Finding these oral appeals unavailing, Mr. Smith composed a heavy tract out of his own head to suit the particular case. "The preparation of that work," says he, "cost me long and arduous labor;" but it does not appear to have been read. Mr. Lincoln took the "work" to his office, laid it down without writing his name on it, and never took it up again to the knowledge of a man who inhabited that office with him, and who saw it lying on the same spot every day for months. Subsequently Mr. Smith drew from Mr. Lincoln an acknowledgment that his argument was unanswerable,--not a very high compliment under the circumstances, but one to which Mr. Smith often referred afterwards with great delight. He never asserted, as some have supposed, that Mr. Lincoln was converted from the error of his ways; that he abandoned his infidel opinions, or that he united himself with any Christian church. On the contrary, when specially interrogated on these points by Mr. Herndon, he refused to answer, on the ground that Mr. Herndon was not a proper person to receive such a communication from Mr. Newton Bateman is reported to have said that a few days before the Presidential election of 1860, Mr. Lincoln came into his office, closed the door against intrusion, and proposed to examine a book which had been furnished him, at his own request, "containing a careful canvass of the city of Springfield, showing the candidate for whom each citizen had declared his intention to vote at the approaching election. He ascertained that only three ministers of the gospel, out of twenty-three, would vote for him, and that, of the prominent church-members, a very large majority were against him." Mr. Bateman does not say so directly, but the inference is plain that Mr. Lincoln had not previously known what were the sentiments of the Christian people who lived with him in Springfield: he had never before taken the trouble to inquire whether they were for him or against him. At all events, when he made the discovery out of the book, he wept, and declared that he "did not understand it at all." He drew from his bosom a pocket New Testament, and, "with a trembling voice and his cheeks wet with tears," quoted it against his political opponents generally, and especially against Douglas. He professed to believe that the opinions adopted by him and his party were derived from the teachings of Christ; averred that Christ was God; and, speaking of the Testament which he carried in his bosom, called it "this rock, on which him I stand." When Mr. Bateman expressed surprise, and told him that his friends generally were ignorant that he entertained such sentiments, he gave this answer quickly: "I know they are: I am obliged to appear different to them." Mr. Bateman is a respectable citizen, whose general reputation for truth and veracity is not to be impeached; but his story, as reported in Holland's Life, is so inconsistent with Mr. Lincoln's whole character, that it must be rejected as altogether incredible. From the time of the Democratic split in the Baltimore Convention, Mr. Lincoln, as well as every other politician of the smallest sagacity, knew that his success was as certain as any future event could be. At the end of October, most of the States had clearly voted in a way which left no lingering doubts of the final result of November. If there ever was a time in his life when ambition charmed his whole heart,--if it could ever be said of him that "hope elevated and joy brightened his crest," it was on the eve of that election which he saw was to lift him at last to the high place for which he had sighed and struggled so long. It was not then that he would mourn and weep because he was in danger of not getting the votes of the ministers and members of the churches he had known during many years for his steadfast opponents: he did not need them, and had not expected them. Those who understood him best are very sure that he never, under any circumstances, could have fallen into such weakness--not even when his fortunes were at the lowest point of depression--as to play the part of a hypocrite for their support. Neither is it possible that he was at any loss about the reasons which religious men had for refusing him their support; and, if he said that he could not understand it at all, he must have spoken falsely. But the worst part of the tale is Mr. Lincoln's acknowledgment that his "friends generally were deceived concerning his religious sentiments, and that he was obliged to appear different to them."

According to this version, which has had considerable currency, he carried a Testament in his bosom, carefully hidden from his intimate associates: he believed that Christ was God; yet his friends understood him to deny the verity of the gospel: he based his political doctrines on the teachings of the Bible; yet before all men, except Mr. Bateman, he habitually acted the part of an unbeliever and reprobate, because he was "obliged to appear different to them." How obliged? What compulsion required him to deny that Christ was God if he really believed him to be divine? Or did he put his political necessities above the obligations of truth, and oppose Christianity against his convictions, that he might win the favor of its enemies? It may be that his mere silence was sometimes misunderstood; but he never made an express avowal of any religious opinion which he did not entertain. He did not "appear different" at one time from what he was at another, and certainly he never put on infidelity as a mere mask to conceal his Christian character from the world. There is no dealing with Mr. Bateman, except by a flat contradiction. Perhaps his memory was treacherous, or his imagination led him astray, or, peradventure, he thought a fraud no harm if it gratified the strong desire of the public for proofs of Mr. Lincoln's orthodoxy. It is nothing to the purpose that Mr. Lincoln said once or twice that he thought this or that portion of the Scripture was the product of divine inspiration; for he was one of the class who hold that all truth is inspired, and that every human being with a mind and a conscience is a prophet. He would have agreed much more readily with one who taught that Newton's discoveries, or Bacon's philosophy, or one of his own speeches, were the works of men divinely inspired above their fellows.1

1 "As we have bodily senses to lay hold on matter, and
supply bodily wants, through which we obtain, naturally, all
needed material things; so we have spiritual faculties to
lay hold on God and supply spiritual wants: through them we
obtain all needed spiritual things. As we observe the
conditions of the body, we have nature on our side: as we
observe the law of the soul, we have God on our side. He
imparts truth to all men who observe these conditions: we
have direct access to him through reason, conscience, and
the religious faculty, just as we have direct access to
nature through the eye, the ear, or the hand. Through these
channels, and by means of a law, certain, regular, and
universal as gravitation, God inspires men, makes revelation
of truth; for is not truth as much a phenomenon of God as
motion of matter? Therefore, if God be omnipresent and
omniactive, this inspiration is no miracle, but a regular
mode of God's action on conscious spirit, as gravitation on
unconscious matter. It is not a rare condescension of God,
but a universal uplifting of man. To obtain a knowledge of
duty, a man is not sent away, outside of himself, to ancient
documents: for the only rule of faith and practice, the
Word, is very nigh him, even in his heart, and by this Word
he is to try all documents whatsoever. Inspiration, like
God's omnipresence, is not limited to the few writers
claimed by the Jews, Christians, or Mohammedans, but is co-
extensive with the race. As God fills all space, so all
spirit; as he influences and constrains unconscious and
necessitated matter, so he inspires and helps free,
unconscious man.

"This theory does not make God limited, partial, or
capricious: it exalts man. While it honors the excellence of
a religious genius of a Moses or a Jesus, it does not
pronounce their character monstrous, as the supernatural,
nor fanatical, as the rationalistic theory; but natural,
human, and beautiful, revealing the possibility of mankind.
Prayer--whether voluntative or spontaneous, a word or a
feeling, felt in gratitude, or penitence, or joy, or
resignation--is not a soliloquy of the man, not a
physiological function, nor an address to a deceased man,
but a sally into the infinite spiritual world, whence we
bring back light and truth. There are windows towards God,
as towards the world. There is no intercessor, angel,
mediator, between man and God; for man can speak, and God
hear, each for himself. He requires no advocate to plead for
men, who need not pray by attorney. Each man stands close to
the omnipresent God; may feel his beautiful presence, and
have familiar access to the All-Father; get truth at first
hand from its Author. Wisdom, righteousness, and love are
the Spirit of God in the soul of man: wherever these are,
and just in proportion to their power, there is inspiration
from God. Thus God is not the author of confusion, but
concord. Faith and knowledge and revelation and reason tell
the same tale, and so legitimate and confirm each one
another.

"God's action on matter and on man is, perhaps, the same
thing to him, though it appear differently modified to us.
But it is plain, from the nature of things, that there can
be but one kind of inspiration, as of truth, faith, or love:
it is the direct and intuitive perception of some truth,
either of thought or of sentiment. There can be but one mode
of inspiration: it is the action of the Highest within the
soul, the divine presence imparting light; this presence, as
truth, justice, holiness, love, infusing itself into the
soul, giving it new life; the breathing-in of the Deity; the
in-come of God to the soul, in the form of truth through the
reason, of right through the conscience, of love and faith
through the affections and religious element. Is inspiration
confined to theological matter alone? Most certainly not."--
--Parker's Discourse pertaining to Religion.

But he never told any one that he accepted Jesus as the Christ, or performed a single one of the acts which necessarily follow upon such a conviction. At Springfield and at Washington he was beset on the one hand by political priests, and on the other by honest and prayerful Christians. He despised the former, respected the latter, and had use for both. He said with characteristic irreverence, that he would not undertake to "run the churches by military authority;" but he was, nevertheless, alive to the importance of letting the churches "run" themselves in the interest of his party. Indefinite expressions about "Divine Providence," the "justice of God," "the favor of the Most High," were easy, and not inconsistent with his religious notions. In this, accordingly, he indulged freely; but never in all that time did he let fall from his lips or his pen an expression which remotely implied the slightest faith in Jesus as the Son of God and the Saviour of men.

The effect of Mr. Lincoln's unbelief did not affect his constitutional love of justice. Though he rejected the New Testament as a book of divine authority, he accepted the practical part of its precepts as binding upon him by virtue of the natural law. The benevolence of his impulses served to keep him, for the most part, within the limits to which a Christian is confined by the fear of God. It is also true beyond doubt that he was greatly influenced by the reflected force of Christianity. If he did not believe it, the masses of the "plain people" did; and no one ever was more anxious to do "whatsoever was of good report among men." To qualify himself as a witness or an officer it was frequently necessary that he should take oaths; and he always appealed to the Christian's God either by laying his hand upon the Gospels, or by some other form of invocation common among believers. Of course the ceremony was superfluous, for it imposed no religious obligation upon him; but his strong innate sense of right was sufficient to make him truthful without that high and awful sanction which faith in divine revelation would have carried with it.

Mr. Lincoln was by no means free from a kind of belief in the supernatural. While he rejected the great facts of Christianity, as wanting the support of authentic evidence, his mind was readily impressed with the most absurd superstitions.1 He lived constantly in the serious conviction that he was himself the subject of a special decree, made by some unknown and mysterious power, for which he had no name. The birth and death of Christ, his wonderful works, and his resurrection as "the first-fruits of them that slept," Mr. Lincoln denied, because they seemed naturally improbable, or inconsistent with his "philosophy so called;" but his perverted credulity terrified him when he saw two images of himself in a mirror.

1 "He had great faith in the strong sense of country people;
and he gave them credit for greater intelligence than most
men do. If he found an idea prevailing generally amongst
them, he believed there was something in it, although it
might not harmonize with science.

"He had great faith in the virtues of the 'mad-stone'
although he could give no reason for it, and confessed that
it looked like superstition. But, he said, he found the
people in the neighborhood of these stones fully impressed
with a belief in their virtues from actual experiment; and
that was about as much as we could ever know of the
properties of medicines."--Gillespie.

"When his son 'Bob' was supposed to have been bitten by a
rabid dog, Mr. Lincoln took him to Terre Haute, La., where
there was a mad-stone, with the intention of having it
applied, and, it is presumed, did so."--Mrs. Wallace.

It is very probable that much of Mr. Lincoln's unhappiness, the melancholy that "dripped from him as he walked," was due to his want of religious faith. When the black fit was on him, he suffered as much mental misery as Bunyan or Cowper in the deepest anguish of their conflicts with the evil one. But the unfortunate conviction fastened upon him by his early associations, that there was no truth in the Bible, made all consolation impossible, and penitence useless. To a man of his temperament, predisposed as it was to depression of spirits, there could be no chance of happiness, if doomed to live without hope and without God in the world. He might force himself to be merry with his chosen comrades; he might "banish sadness" in mirthful conversation, or find relief in a jest; gratified ambition might elevate his feelings, and give him ease for a time: but solid comfort and permanent peace could come to him only through "a correspondence fixed with heaven." The fatal misfortune of his life, looking at it only as it affected him in this world, was the influence at New Salem and Springfield which enlisted him on the side of unbelief. He paid the bitter penalty in a life of misery.

"It was a grievous sin in Cæsar;
And grievously hath Cæsar answered it."

Very truly,

W. H. Herndon.