Reed did not present this evidence, doubtless aware that his lecture already contained a sufficient number of discrepancies. He was thoughtful enough, however, to antic.i.p.ate it. He had Dr. Gurley refer to Lincoln's conversion as taking place "after the death of his son Willie and his visit to the battlefield of Gettysburg." These events are referred to as if they occurred in close proximity to each other; whereas the death of Willie occurred during the first year of his administration, his visit to Gettysburg less than seventeen months before his a.s.sa.s.sination.

The pa.s.sage quoted from Dr. Barrows contains six specific affirmations.

1. "In the anxious uncertainties of the great war, he gradually rose to the hights where Jehovah became to him the sublimest of realities, the ruler of nations."

Collect all the utterances of Abraham Lincoln, all the letters he ever wrote, all the speeches he ever delivered, all the state papers he gave to the public; and from this full store of words that fell from his lips and flowed from his pen, I challenge Dr. Barrows to produce one word expressing a recognition of Jehovah. Jehovah was to him, not "the sublimest of realities," not "the ruler of nations," but a hideous phantom. He recognized a G.o.d, but his G.o.d was not Jehovah, the G.o.d of Dr. Barrows.

2. "When he wrote his immortal Proclamation, he invoked upon it not only 'the considerate judgment of mankind' but 'the gracious favor of Almighty G.o.d.'"

When he wrote his immortal Proclamation he did not invoke "the gracious favor of Almighty G.o.d." This instrument, as drafted by Lincoln, contained no allusion to G.o.d. The paragraph containing the words quoted was drafted by Secretary Chase and inserted in the Proclamation at his urgent request after it was printed and ready for delivery.

3. "When darkness gathered over the brave armies fighting for the nation's life, this strong man, in the early morning, knelt and wrestled in prayer with Him who holds in his hand the fate of empires."

A "Christian lady from Ma.s.sachusetts" (name unknown), and a Christian gentleman from New York (Noah Brooks), declare that Lincoln was accustomed to pray. This declaration is echoed by Arnold, and reechoed by Barrows. If true, is it not strange that a hospital nurse and a newspaper reporter were in possession of the fact while his most intimate friends were entirely ignorant of it?

4. "When the clouds lifted above the carnage of Gettysburg, he gave his heart to the Lord Jesus Christ."

This is the fifth time that Lincoln gave his heart to Christ. The above statement is the vital one in Dr. Barrows's testimony--the keystone in the arch comprising "the religious aspects" of Lincoln's Presidential career. The others, even if true, only prove a Theistic belief. This statement affirms that he became a Christian--a statement evidently based upon the anonymous story of the "Illinois clergyman." Between the original presented by the "Illinois clergyman" at large, and that presented by the Illinois clergyman from Chicago, however, a grave discrepancy appears. From the time that "the clouds lifted above the carnage of Gettysburg" to the time that Lincoln visited its cemetery, a period of twenty weeks had elapsed. Now, did Lincoln give his heart to Christ when the battle ended on the 3rd of July, as stated by the one, or not until he stood upon the battle-field on the 19th of November, as a.s.serted by the other? This is a question that we leave for the Illinois clergymen themselves to decide.

5. "When he p.r.o.nounced his matchless oration on the chief battle-field of the war, he gave expression to the resolve that 'this nation, under G.o.d, should have a new birth of freedom.'"

This simple Deistic phrase, "under G.o.d," is the only utterance of a religious character to be found in that oration. When this speech was delivered, Lincoln, it is claimed, had experienced a change of heart, and consecrated himself to Christ. This address furnishes an overwhelming refutation of the claim. At the dedication of a cemetery, surrounded by thousands of graves, he ignores Christianity, and even the doctrine of immortality.

6. "And when he wrote his last Inaugural Address, he gave to it the lofty tone of an old Hebrew psalm."

This is true; and it is likewise true that in that doc.u.ment he made no more reference to Christianity than did the Hebrew psalmist who lived and wrote a thousand years before it had its birth.

The "Lincoln Memorial Alb.u.m," in which Dr. Barrows's article appears, contains the offerings of two hundred contributors, twenty of them divines, and among them Lyman Abbot, Dr. Bellows, Theodore L. Cuyler, Eobert Collyer, Bishop c.o.xe, Dr. Crosby, Bishop Haven, Philip Schaaf, and Bishop Simpson. The work is prefaced with a biographical sketch of Lincoln, written by Isaac N. Arnold, in which he makes substantially the same statements regarding Lincoln's belief as those made in his "Life of Lincoln." Aside from this, Dr. Barrows is the only one of these two hundred memorialists who ventures to affirm that Lincoln was a Christian.

The story of Dr. Vinton, too absurd to demand serious consideration--apparently too incredible for belief--is yet believed by thousands. When such fabulous tales are told by men who are looked upon as the exponents of morality, and published in papers and periodicals that are presumed to be the repositories only of truth, it is not strange that such stories as Was.h.i.+ngton's Praying at Valley Forge, Ethan Allen and His Daughter, Don't Unchain the Tiger, Paine's Recanting, and a thousand and one other pious fictions of a similar character, have gained popular credence. To read the fabrications of this cla.s.s pertaining to Lincoln alone, one would suppose that this astute statesman, this Chief Magistrate of a great nation, this Commander-in-Chief of two millions of soldiers, engaged in the most stupendous civil conflict the world has known, occupied the greater portion of his time in studying the Scriptures, poring over doctrinal sermons, partic.i.p.ating in prayer-meetings led by pious nurses, and weeping upon the necks of clerical visitors.

Bishop Simpson's remarks have been presented, not because they furnish any proofs of Lincoln's reputed Christianity, but because he was one of the clergymen who officiated at Lincoln's funeral, and because his words on that occasion have been cited in support of this claim. But he does not a.s.sert that Lincoln was a Christian. He simply testifies to his belief and trust in G.o.d--to his Deistic faith--nothing more.

I am aware that in some of the published reports of his address there have been interpolated words intended to convey the idea that Lincoln accepted Christ. Bishop Simpson, I am sure, never authorized the insertion of these words. They express a claim he never made--a claim he certainly did not make on the day of Lincoln's interment.

In his funeral address at Was.h.i.+ngton, Dr. Gurley did not affirm that Lincoln was a Christian, or that he was intending to make a profession of religion. Bishop Simpson, in his oration at Springfield, made no mention of these claims, and Dr. Gurley and Bishop Simpson are known to have held a consultation before that oration was delivered.

This silence is conclusive evidence that these men knew that Lincoln was an unbeliever. Commenting on this notable omission, Mr. Herndon says:

"Bishop Simpson delivered the funeral oration, and in that oration there was not one word about Mr. Lincoln's Christianity. Bishop Simpson was Lincoln's friend; Dr. Gurley was Lincoln's pastor in Was.h.i.+ngton, Now these men knew or had reason to know, Lincoln's religion, and the world would have heard of his Christianity on the day of his burial if it had been known. But Simpson and Gurley are silent--dumb before the Christian world."

One of the most beautiful and exhaustive tributes ever paid to Lincoln, aside from the matchless tribute paid by Colonel Ingersoll, is that from the pen of Bishop Simpson which appears in the "Lincoln Memorial Alb.u.m."

In this tribute he does not make even the remotest allusion to Lincoln's religious belief. He appears to have heeded the advice tendered a less discreet Christian writer, and recognized the fact that, from his standpoint, the less said about the subject the better. Had all Christians acted as wisely and as honorably in this matter as Bishop Simpson, this controversy about Lincoln's religion would never have arisen.

I have now reviewed the testimony of these witnesses. Tested in the crucible of honest criticism, little remains of their statements save the dross of falsehood and error. I may be charged with unjust severity toward these witnesses, nearly all of whom are men of recognized respectability and distinction. But a majority of them have testified to what they know to be false, and against those who knowingly bear false witness no censure can be too severe. Thousands of Christian men and women, misled by this false testimony, honestly believe and contend that Lincoln was a Christian. Against these I have not an unkind word to offer. But I am resolved to disabuse their minds of this erroneous belief. Painful as the birth of an unwelcome idea is, they shall know the truth.

CHAPTER V. TESTIMONY OF HON. WILLIAM H. HERNDON--PUBLISHED TESTIMONY

Herndon's a.s.sociation with Lincoln--Character--Writings-- Competency as a Witness,--The Abbott Letter--Contribution to the Liberal Age--Article in the Truth Seeker--Herndon's "Life of Lincoln."

Having presented and reviewed the evidence in behalf of the affirmative of this question, the evidence in support of the negative will next be given, and in consideration of his long and intimate a.s.sociation with Lincoln, and the character and comprehensiveness of his testimony, the first to testify will be Hon. Wm. H. Herndon, of Springfield, Ill.

In 1843, Lincoln formed a partners.h.i.+p with Mr. Herndon in the law business, which existed for a period of twenty-two years, and was only dissolved by the bullet of the a.s.sa.s.sin. The strong attachment that these men had for each other is ill.u.s.trated in the following touching incident, related in "The Everyday Life of Lincoln:"

"When he was about to leave for Was.h.i.+ngton, he went to the dingy little law office which had sheltered his saddest hours. He sat down on the couch and said to his law-partner, Herndon, 'Billy, you and I have been together more than twenty years, and have never "pa.s.sed a word." Will you let my name stay on the old sign till I come back from Was.h.i.+ngton?'

The tears started to Mr. Herndon's eyes. He put out his hand. 'Mr.

Lincoln,' said he, 'I will never have any other partner while you live;'

and to the day of the a.s.sa.s.sination all the doings of the firm were in the name of 'Lincoln & Herndon'" (Everyday Life of Lincoln, p. 377).

Mr. Herndon died in 1891. Though younger than his ill.u.s.trious partner, he was at the time of his death well advanced in years. He had retired from the active practice of law, and resided at his country home near Springfield. He was noted for his rugged honesty, for his broad philanthropy, and for his strong and original mental qualities. He was one of the pioneers in the antislavery movement, and one of the founders of the Republican party. He was the Republican nominee for Presidential Elector of the Springfield district when the first Republican ticket, Fremont and Dayton, was placed in the field. Governor Bissell, Governor Yates and Governor Oglesby successively appointed him Bank Commissioner of Illinois. His talents were recognized and his friends.h.i.+p was sought by many of the most eminent men in the nation. Garrison stopped for weeks at his home; Theodore Parker was his guest; Horace Greeley was his devoted friend, and Charles Sumner was his friend and correspondent.

When Lincoln and Herndon were first thrown into each other's society, Lincoln's mind was dwelling, for the most part, in the theological (or rather anti-theological) world, while Herndon's found a most congenial habitation in the world of politics. They were destined to exercise an important influence in molding each other's characters. Herndon was indebted chiefly to Lincoln for the religious views he entertained, while Lincoln was indebted mainly to Herndon for the political principles which he finally espoused. Colonel Lamon, in his "Life of Lincoln," gives the following truthful sketch of the character of the man whom Lincoln made a Deist, and who in turn made an Abolitionist of Lincoln. Alluding to the Abolitionists of Illinois, as they appeared in 1854, when Lincoln took his stand on the side of freedom, Lamon says:

"Chief among them was Owen Lovejoy; and second to him, if second to any, was William H. Herndon. But the position of this latter gentleman was one of singular embarra.s.sment. According to himself, he was an Abolitionist 'some time before he was born,' and hitherto he had made his 'calling and election sure' by every word and act of a life devoted to political philanthropy and disinterested political labors. While the two great national parties divided the suffrages of the people, North and South, everything in his eyes was dead. He detested the bargains by which those parties were in the habit of composing sectional troubles, and sacrificing the principle of freedom. When the Whig party paid its breath to time, he looked upon its last agonies as but another instance of divine retribution. He had no patience with time-servers, and regarded with indignant contempt the policy which would postpone the natural rights of an enslaved race to the success of parties and politicians. He stood by at the sacrifice of the Whig party in Illinois with the spirit of Paul when he held the clothes of them that stoned Stephen. He believed it was for the best, and hoped to see a new party rise in its place, great in the fervor of its faith, and animated by the spirit of Wilberforce, Garrison, and the Lovejoys. He was a fierce zealot, and gloried proudly in his t.i.tle of 'fanatic;' for it was his conviction that fanatics were at all times the salt of the earth, with power to save it from the blight that follows the wickedness of men. He believed in a G.o.d, but it was the G.o.d of Nature--the G.o.d of Socrates and Plato, as well as the G.o.d of Jacob. He believed in a Bible, but it was the open scroll of the universe; and in a religion clear and well defined, but it was a religion that scorned what he deemed the narrow slavery of verbal inspiration. Hot-blooded, impulsive, brave, morally and physically, careless of consequences when moved by a sense of individual duty, he was the very man to receive into his inmost heart the precepts of Mr. Seward's 'higher law'" (Life of Lincoln, pp. 350, 351).

His literary abilities, both as a speaker and as a writer, were of a high order. He had written a meritorious work on Mental Philosophy, and a "Life of Lincoln," which had just been published when he died. In addition to numerous addresses upon historical, economical, and other subjects he prepared and delivered several able and interesting lectures on Lincoln: "Abraham Lincoln and Ann Rutledge," a beautiful and touching representation of that pathetic and romantic love episode which forms one of the saddest chapters in Lincoln's history; "The a.n.a.lysis of Lincoln's Character," which appears in the "Lincoln Memorial Alb.u.m," and "Lincoln's Religion," which was published in the _State Register_, of Springfield, Ill.

Carpenter, and in fact nearly every writer on Lincoln, has made free use of Herndon's writings. Carpenter declares that his "masterly 'a.n.a.lysis of Lincoln's Character' has scarcely an equal in the annals of biographical literature." Both Holland and Lamon acknowledge that they were more deeply indebted to him in the preparation of their respective works than to any other person. The Petersburg _Democrat_, published in Menard county, where Lincoln spent the first years of his manhood, says: "Mr. Herndon was the law partner of Mr. Lincoln from 1843 to 1860, and knew his inner life better than any other man." The Sangamon county _Monitor_, of Springfield, where Lincoln lived for a quarter of a century, says: "Herndon knew Lincoln's views better than any man in America." Judge David Davis, the lifelong friend of Lincoln, in whose court both Lincoln and Herndon practiced for years, declared that Herndon knew more about Lincoln's religion than any other man.

In this chapter will be reproduced the evidence of Mr. Herndon that has already been made public.

The first elaborate exposition of Lincoln's Free-thought views was made in 1870, in what is known as the "Abbott Letter," an article which Mr.

Herndon by request contributed to the _Index_, a paper then published at Toledo, O., and edited by Francis E. Abbott. The article was extensively copied and commented upon, and produced a profound sensation in the religious world, which, to a great extent, had been misled by such writers as Holland. The first and more important part of Mr. Herndon's article will now be presented:

"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 a purely 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 const.i.tuted, 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 skeptical. He could scarcely understand anything, 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 skepticism. 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 northwest of this city. It was here that Mr. Lincoln became acquainted with a cla.s.s 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 skeptics 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 skeptics, 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 skeptics, 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 a.s.similated 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. This 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 G.o.d, 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 skeptic at this 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 on Lincoln's popularity--his present and future success; and believing that if the book was published it would kill Lincoln forever, he s.n.a.t.c.hed it from Lincoln's hand when Lincoln was not expecting it, and ran it into an old-fas.h.i.+oned tinplate 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 Freethinkers, 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, G.o.d.

"Mr. Lincoln ran for Congress against the Rev. Peter Cartwright in the year 1846. 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.

"When Mr. Lincoln left this city for Was.h.i.+ngton, I knew 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 G.o.d would forgive the sinner for a violation of his laws.

Lincoln maintained that G.o.d could not forgive; that punishment has to follow the sin; that Christianity was wrong in teaching forgiveness.

"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 G.o.d, as the Christian world contends; thirdly, he did not believe in miracles as understood by Christians; fourthly, he believed in universal inspiration and miracles under law; fifthly, he did not believe that Jesus was the Christ, the son of G.o.d, as the Christian church 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 Was.h.i.+ngton conclusively prove this. Law was to Lincoln everything, and special interferences, shams and delusions."