Hence, if the people of a Territory want slavery, they will encourage it by passing affirmatory laws, and the necessary police regulations, patrol laws and slave code if they do not want it they will withhold that legislation, and by withholding it slavery is as dead as if it was prohibited by a constitutional prohibition, especially if, in addition, their legislation is unfriendly, as it would be if they wore opposed to it. They could pass such local laws and police regulations as would drive slavery out in one day, or one hour, if they were opposed to it, and therefore, so far as the question of slavery in the Territories is concerned, so far as the principle of popular sovereignty is concerned, in its practical operation, it matters not how the Dred Sott case may be decided with reference to the Territories. My own opinion on that law point is well known. It is shown by my votes and speeches in Congress. But be it as it may, the question was an abstract question, inviting no practical results, and whether slavery shall exist or shall not exist in any State or Territory, will depend upon whether the people are for or against it, and which ever way they shall decide it in any Territory or in any State, will be entirely satisfactory to me.

But I must now bestow a few words upon Mr. Lincoln's main objection to the Dred Scott decision. He is not going to submit to it. Not that he is going to make war upon it with force of arms. But he is going to appeal and reverse it in some way; he cannot tell us how. I reckon not by a writ of error, because I do not know where he would prosecute that, except before an Abolition Society. And when he appeals, he does not exactly tell us to whom he will appeal, except it be the Republican party, and I have yet to learn that the Republican party, under the Constitution, has judicial powers; but he is going to appeal from it and reverse it, either by an act of Congress, or by turning out the judges, or in some other way. And why? Because he says that that decision deprives the negro of the benefits of that clause of the Constitution of the United States which entitles the citizens of each State to all the privileges and immunities of citizens of the several States. Well, it is very true that the decision does have that effect. By deciding that a negro is not a citizen, of course it denies to him the rights and privileges awarded to citizens of the United States. It is this that Mr. Lincoln will not submit to. Why? For the palpable reason that he wishes to confer upon the negro all the rights, privileges and immunities of citizens of the several States. I will not quarrel with Mr. Lincoln for his views on that subject. I have no doubt he is conscientious in them. I have not the slightest idea but that he conscientiously believes that a negro ought to enjoy and exercise all the rights and privileges given to white men; but I do not agree with him, and hence I cannot concur with him. I believe that this Government of ours was founded on the white basis. I believe that it was established by white men; by men of European birth, or descended of European races, for the benefit of white men and their posterity in all time to come. I do not believe that it was the design or intention of the signers of the Declaration of Independence or the framers of the Constitution to include negroes, Indians, or other inferior races, with white men, as citizens. Our fathers had at that day seen the evil consequences of conferring civil and political rights upon the Indian and negro in the Spanish and French colonies on the American the American continent and the adjacent islands. In Mexico, in Central America, in South America and in the West India Islands, where the Indian, the negro, and men of all colors and all races are put on an equality by law, the effect of political amalgamation can be seen. Ask any of those gallant young men in your own county, who went to Mexico to fight the battles of their country, in what friend Lincoln considers an unjust and unholy war, and hear what they will tell you in regard to the amalgamation of races in that country. Amalgamation there, first political, then social, has led to demoralization and degradation, until it has reduced that people below the point of capacity for self-government, Our fathers knew what the effect of it would be, and from the time they planted foot on the American continent, not only those who landed at Jamestown, but at Plymouth Rock and all other points on the coast, they pursued the policy of confining

ivil and political rights to the white race, and excluding the negro in all cases. Still Mr. Lincoln conscientiously believes that it is his duty to advocate negro citizenship. He wants to give the negro the privilege of citizenship. He quotes Scripture again, and says: "As your Father in Heaven is perfect, be ye also perfect." And he applies that Scriptural quotation to all classes; not that he expects us all to be as perfect as our Master, but as nearly perfect as possible. In other words, he is willing to give the negro an equality under the law, in order that he may approach as near perfection, or an equality with the white man, as possible. To this same end he quotes the Declaration of Independence in these words: "We hold these truths to be self-evident, that all men were created equal, and endowed by their Creat» with, certain inalienable rights, among which are life, liberty, and the pursuit of happiness;" and goes on to argue that the negro was included, or intended to be included in that Declaration by the signers of the paper. He says that by the Declaration of Independence, therefore, all kinds of men, negroes included, were created equal and endowed by their Creator with certain inalienable rights, and further, that the right of the negro to be on an equality with the white man is a Divine right conferred by the Almighty, and rendered inalienable according to the Declaration of Independence. Hence no human law or constitution can deprive the negro of that equality with the white man to which he is entitled by Divine law. ["Higher law."] Yes, higher law. Now, I do not question Mr. Lincoln's sincerity on this point He believes that the negro, by the Divine law, is created the equal of the white man, and that no human law can deprive him of that equality, thus secured; and he contends that the negro ought therefore to have all the rights and privileges of citizenship on an equality with the white man. In order to accomplish this, the first thing that would have to be done in this State would be to blot out of our State Constitution that clause which prohibits negroes from coming into this State, and making it an African colony, and permit them to come and spread over these charming prairies until in midday they shall look black as night. When our friend Lincoln gets all his colored brethren around him here, he will then raise them to perfection as fast as possible, and place them on an equality with the white man, first removing all legal restrictions, because they are our equals by Divine law, and there should be no such restrictions. He wants them to vote. He wants them to vote. I am opposed to it. I am opposed to it. If they had a vote, I reckon they would all vote for him in preference to me, entertaining the views I do. But that matters not. The position he has taken on this question not only presents him as claiming for them the right to vote, but their right under the Divine law and the Declaration of Independence, to be elected to office, to become members of the Legislature, to go to Congress, to become Governors, or United States Senators, or Judges of the Supreme Court; and I suppose that when they control that court they will probably reverse the Dred Scott decision. He is going to bring negroes here, and give them the right of citizenship, the right of voting, and the right of holding office and sitting on juries, and what else? Why, he would permit them to marry, would he not? And if he gives them that right, I suppose he will let them marry whom they please, provided they marry their equals. If the Divine law declares that the white man is the equal of the negro woman-that they are on a perfect equality, I suppose he admits the right of the negro woman to marry the white man. In other words, his doctrine hat the negro, by Divine law, is placed on a perfect equality with the white man, and that that equality is recognized by the Declaration of Independence, leads him necessarily to establish negro equality under the law; but whether even then they would be so in fact would depend upon the degree of virtue and intelligence they possessed, and certain other qualities that are matters of taste rather than of law. I do not understand Mr. Lincoln as saying that he expects to make them our equals socially, or by intelligence, nor in fact as citizens, but that he wishes to make them our equals under the law, and then say to them, "as your Master in Heaven is perfect, be ye also perfect."

Well, I confess to you, my fellow-citizens, that I am utterly opposed to that sys

tem of abolition philosophy. I do not believe that the signers of the Declara tion of Independence had any reference to negroes when they used the expression that all men were created equal, or that they had any reference to the Chinese or Coolies, the Indians, the Japanese, or any other inferior race. They were speaking of the white race, the European race on this continent, and their descendants, and emigrants who should come here. They were speaking only of the white race, and never dreamed that their language would be construed to inclu le the negro. And now for the evidence of that fact. At the time the Declaration of Independence was put forth, declaring the equality of all men, every one of the thirteen colonies was a slaveholding colony, and every man who signed that Declaration represented a slaveholding constituency. Did they intend, when they put their signatures to that instrument, to declare that their own slaves were on an equality with them; that they were made their equals by Divine law, and that any human law reducing them to an inferior position, was void, as being in violation of Divine law? Was that the meaning of the signers of the Declaration of Independence? Did JEFFERSON and HENRY, and LEE did any of the signers of that instrument, or all of them, on the day they signed it, give their slaves freedom? History records that they did not. Did they go further, and put the negro on an equality with the white man throughout the country? They did not. And yet if they had understood that Declaration as including the negro, which Mr. Lincoln holds they did, they would have been bound, as conscientious men, to have restored the negro to that equality which he thinks the Almighty intended they should occupy with the white man. They did not do it. Slavery was abolished in only one State before the adoption of the Constitution in 1789, and then in others gradually, down to the time this abolition agitation began, and it has not been abolished in one since. The history of the country shows that neither the signers of the Declaration, or the framers of the Constitution, ever supposed it possible that their language would be used in an attempt to make this nation a mixed nation of Indians, negroes, whites and mongrels. I repeat, that our whole history confirms the proposition, that from the earliest settlement of the colonies down to the Declaration of Independence. and the adoption of the Constitution of the United States, our fathers proceeded on the white basis, making the white people the governing race, but conceding to the Indian and negro, and all inferior races, all the rights and all the privileges they could enjoy consistent with the safety of the society in which they lived. That is my opinion now. I told you that humanity, philanthropy, justice and sound policy required that we should give the negro every right, every privilege, every immunity consistent with the safety and welfare of the State. The question then naturally arises, what are those rights and privileges, and what is the nature and extent of them? My answer is, that that is a question which each State and each Territory must decide for itself. We have decided that question. We have said that in this State the negro shall not be a slave, but that he shall enjoy no political rights-that negro equality shall not exist. I am content with that position. My friend Lincoln Is not. He thinks that our policy and our laws on that subject are contrary to the Declaration of Independence. He thinks that the Almighty made the negro his equal and his brother. For my part I do not consider the negro any kin to me, nor to any other white man; but I would still carry my humanity and my philanthropy to the extent of giving him every privilege and every immunity that he coull enjoy, consistent with our own good. We in Illinois have the right to decide upon that question for ourselves, and we are bound to allow every other State to do the same. Maine allows the negro to vote on an equality with the white man. I do not quarrel with our friends in Maine for that. If they think it wise and proper in Maine to put the negro on an equality with the white man, and allow him to go to the polls and negative the vote of a white man, it is their business and not mine. On the other hand, New York permits a

negro to vote, provided he owns $250 worth of property. New York thinks that a negro ought to be permitted to vote, provided he is rich, but not otherwise. They allow the aristocratic negro to vote there. I never saw the wisdom, the propriety or the justice of that decision on the part of New York, and yet it never occurred to me that I had a right to find fault with that State. It is her business; she is a sovereign State, and has a right to do as she pleases, and if she will take care of her own negroes, making such regulations concerning them as suit her, and let us alone, I will mind my business, and not interfere with her. In Kentucky they will not give a negro any political or any civil rights. I shall not argue the question whether Kentucky in so doing has decided right or wrong, wisely or unwisely. It is a question for Kentucky to decide for herself. I be lieve that the Kentuckians have consciences as well as ourselves; they have as keen a perception of their religious, moral and social duties as we have, and I am willing that they shall decide this slavery question for themselves, and be accountable to their God for their action. It is not for me to arraign them for what they do. I will not judge them lest I shall be judged. Let Kentucky mind her own business, and take care of her negroes, and we attend to our own affairs, and take care of our negroes, and we will be the best of friends; but if Kentucky attempts to interfere with us, or we with her, there will be strife, there will be discord, there will be relentless hatred, there will be everything but fraternal feeling and brotherly love. It is not necessary that you should enter Kentucky and interfere in that State, to use the language of Mr. Lincoln. It is just as offensive to interfere from this State, or send your missiles over there. I care not whether an enemy, if he is going to assault us, shall actually come into our State, or come along the line, and throw his bomb-shells over to explode in our midst. Suppose England should plant a battery on the Canadian side of the Niagara river, opposite Buffalo, and throw bomb-shells over, which would explode in Main street, in that city, and destroy the buildings, and that, when we protested, she would say, in the language of Mr. Lincoln, that she never dreamed of coming into the United States to interfere with us, and that she was just throwing her bombs over the line from her own side, which she had a right to do, would that explanation satisfy us? So it is with Mr. Lincoln. He is not going into Kentucky, but he will plant his batteries on this side of the Ohio, where he is safe and secure for a retreat, and will throw his bomb-shells-his abolition documents-over the river, and will carry on a political warfare, and get up strife between the North and the South until he elects a sectional President, reduces the South to the condition of dependent colonies, raises the negro to an equality, and forces the South to submit to the doctrine that a house divided against itself cannot stand — that the Union divided into half slave States and half free cannot endure-that they must all be slave or they must all be free, and that as we in the North are in the majority, we will not permit them to be all slave, and therefore they in the South must consent to this States all being free. Now, fellow-citizens, I submit to you whether these doctrines are consistent with the peace and harmony of this Union? I submit to you whether they are consistent with our duties as citizens of a common confederacy; whether they are consistent with the principles which ought to govern brethern of the same family? I recognize all the people of these States, North and South, East and West, old or new, Atlantic or Pacific, as our brethren, flesh of one flesh, and I will do no act unto them that I would not be willing they should do unto us. I would apply the same Christian rule to the States of this Union that we are taught to apply to individuals, "do unto others as you would have others do unto you," and this would secure peace. Why should this slavery agitation be kept up? Does it benefit the white man or the slave? Who does it benefit except the Re publican politicians, who use it as their hobby to ride into office? Why, I repeat, should it be continued? Why cannot we be content to administer this Government as it was made a confederacy of sovereign and independent States? Let us recognize the sovereignty and independence of each State, refrain from

interfering with the domestic institutions and regulations of other States, permit the Territories and new States to decide their institutions for themselves, as we did when we were in their condition; blot out these lines of North and South, and resort back to these lines of State boundaries which the Constitution has marked out, and engraved upon the face of the country; have no other dividing lines but these, and we will be one united, harmonious people, with fraternal feelings, and no discord or dissension.

These are my views and these are the principles to which I have devoted all my energies since 1850, when I acted side by side with the immortal Clay and the godlike Webster in that memorable struggle in which Whigs and Democrats united upon a common platform of patriotism and the Constitution, throwing aside partisan feelings in order to restore peace and harmony to a distracted country. And when I stood beside the death-bed of Mr. Clay, and heard him refer with feelings and emotions of the deepest solicitude to the welfare of the country, and saw that he looked upon the principle embodied in the great Compromise measures of 1850, the principle of the Nebraska bill, the doctrine of leaving each State and Territory free to decide its institutions for itself, as the only means by which the peace of the country could be preserved and the Union perpetuated, I pledged him, on that death-bed of his, that so long as I lived my energies should be devoted to the vindication of that principle, and of his fame as connected with it. I gave the same pledge to the great expounder of the Constitution, he who has been called the "god-like Webster." I looked up to Clay and him as a son would to a father, and I call upon the people of Illinois, and the people of the whole Union, to bear testimony, that never since the sod has been laid upon the graves of these eminent statesmen have I failed, on any occasion, to vindicate the principle with which the last great, crowning acts of their lives were identified, or to vindicate their names whenever they have been assailed; and now my life and energy are devoted to this great work as the means of preserving this Union. This Union can only be preserved by maintaining the fraternal feeling between the North and the South, the East and the West. If that good feeling can be preserved, the Union will be as perpetual as the fame of its great founders. It can be maintained by preserving the sovereignty of the States, the right of each State and each Territory to settle its domestic concerns for itself, and the duty of each to refrain from interfering with the other in any of its local or domestic institutions. Let that be done, and the Union will be perpetual; let that be done, and this Republic, which began with thirteen States, and which now numbers thirty-two, which, when it began, only extended from the Atlantic to the Mississippi, but now reaches to the Pacifi, may yet expand, North and South, until it covers the whole Continent, and becomes one vast ocean-bound confederacy. Then, my friends, the path of duty, of honor, of patriotism, is plain. There are a few simple principles to be preserved. Bear in mind the dividing line between State rights and Federal authority; let us maintain the great principles of popular sovereignty, of State rights, and of the Federal Union as the Constitution has made it, and this Republic will endure forever.

I thank you kindly for the patience with which you have listened to me. 1 fear I have wearied you. I have a heavy day's work before me to-morrow. I have several speeches to make. My friends, in whose hands I am, are taxing me beyond human endurance, but I shall take the helm and control them hereafter. I am profoundly grateful to the people of McLean for the reception they have given me, and the kindness with which they have listened to me. I remember that when I first came among you here, twenty-five years ago, that I was prosecuting attorney in this district, and that my earliest efforts were made here, when my deficiencies were too apparent, I am afraid, to be concealed from any one. I remember the courtesy and kindness with which I was uniformly treated by you all, and whenever I can recognize the face of one of your old citizens, it is like meeting an old and cherished friend. I come among you with a heart filled with gratitude for past