its singular perfection of form, and the "Second Inaugural" are the chief outstanding examples of his peculiar oratorical power. The comparative rank of his oratory need not be discussed, for at any rate it was individual and unlike that of most other great speakers in history, though perhaps more like that of some great speeches in drama.

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But there is a point of some moment in which the Second Inaugural does invite a comment, and a comment which should be quite explicit. Probably no other speech of a modern statesman uses so unreservedly the language of intense religious feeling. The occasion made it natural; neither the thought nor the words are in any way conventional; no sensible reader now could entertain a suspicion that the orator spoke to the heart of the people but did not speak from his own heart. But an old Illinois attorney, who thought he knew the real Lincoln behind the President, might have wondered whether the real Lincoln spoke here. For Lincoln's religion, like everything else in his character, became, when he was famous, a stock subject of discussion among his old associates. Many said" he was a Christian but did not know it.' Some hinted, with an air of great sagacity, that "so far from his being a Christian or a religious man, the less said about it the better." In early manhood he broke away for ever from the scheme of Christian theology which was probably more or less common to the very various Churches which surrounded him. He had avowed this sweeping denial with a freedom which pained some friends, perhaps rather by its rashness than by its impiety, and he was apt to regard the procedure of theologians as a blasphemous twisting of the words of Christ. He rejected that belief in miracles and in the literally inspired accuracy of the Bible narrative which was no doubt held as fundamental by all these Churches. He rejected no less any attempt to substitute for this foundation the belief in any priestly authority or in the authority of any formal and earthly society called the Church. With this total independence of the expressed creeds of his neigh

bours he still went and took his boys to Presbyterian public worship their mother was an Episcopalian and his own parents had been Baptists. He loved the Bible and knew it intimately-he is said also by the way to have stored in his memory a large number of hymns. In the year before his death he wrote to Speed: "I am profitably engaged in reading the Bible. Take all of this book upon reason that you can and the balance upon faith and you will live and die a better man." It was not so much the Old Testament as the New Testament and what he called "the true spirit of Christ" that he loved espe cially, and took with all possible seriousness as the rule of life. His theology, in the narrower sense, may be Isaid to have been limited to an intense belief in a vast and over-ruling Providence-the lighter forms of superstitious feelings which he is known to have had in common with most frontiersmen were apparently of no importance in his life. And this Providence, darkly spoken of, was certainly conceived by him as intimately and kindly related to his own life. In his Presidential candidature, when he owned to some one that the opposition of clergymen hurt him deeply, he is said to have confessed to being no Christian and to have continued, "I know that there is a God and that He hates injustice and slavery. I see the storm coming and I know that His hand is in it. If He has a place and work for me, and I think He has, I believe I am ready. I am nothing, but truth is everything; I know I am right because I know that liberty is right, for Christ teaches it, and Christ is God. I have told them that a house divided against itself cannot stand, and Christ and reason say the same, and they will find it so." When old acquaintances said that he had no religion they based their opinion on such remarks as that the God, of whom he had just been speaking solemnly, was "not a person." It would be unprofitable to enquire what he, and many others, meant by this expression, but, later at any rate, this "impersonal" power was one with which he could hold commune. His robust intellect, impatient of unproved assertion, was unlikely to rest in the com

mon assumption that things dimly seen may be treated as not being there. So humorous a man was also unlikely to be too conceited to say his prayers. At any rate he said them; said them intently; valued the fact that others prayed for him and for the nation; and, as in official Proclamations (concerning days of national religious observance) he could wield, like no other modern writer, the language of the Prayer Book, so he would speak of prayer without the smallest embarrassment in talk with a general or a statesman. It is possible that this was a development of later years. Lincoln did not, like most of us, arrest his growth. To Mrs. Lincoln it seemed that with the death of their child, Willie, a change came over his whole religious outlook. It well might; and since that grief, which came while his troubles were beginning, much else had come to Lincoln; and now through four years of unsurpassed trial his capacity had steadily grown, and his delicate fairness, his pitifulness, his patience, his modesty had grown therewith. Here is one of the few speeches ever delivered by a great man at the crisis of his fate on the sort of occasion which a tragedian telling his story would have devised for him. This man had stood alone in the dark. He had done justice; he had loved mercy; he had walked humbly with his God. The reader to whom religious utterance makes little appeal will not suppose that his imaginative words stand for no real experience. The reader whose piety knows no questions will not be pained to think that this man had professed no faith.

He said, "Fellow Countrymen: At this second appearance to take the oath of the Presidential office, there is less occasion for an extended address than there was at the first. Then a statement, somewhat in detail, of a course to be pursued, seemed fitting and proper. Now, at the expiration of four years, during which public declarations have been constantly called forth on every point and phase of the great contest which still absorbs the energies and engrosses the attention of the nation, little that is new could be presented. The progress of

our arms, upon which all else chiefly depends, is as well known to the public as to myself; and it is, I trust, reasonably satisfactory and encouraging to all. With high hope for the future, no prediction in regard to it is ventured.

"On the occasion corresponding to this four years ago, all thoughts were anxiously directed to an impending civil war. All dreaded it-all sought to avert it. While the inaugural address was being delivered from this place, devoted altogether to saving the Union without war, insurgent agents were in the city seeking to destroy it without war-seeking to dissolve the Union and divide effects, by negotiation. Both parties deprecated war; but one of them would make war rather than let the nation survive; and the other would accept war rather than let it perish. And the war came.

One-eighth of the whole population were coloured slaves, not distributed generally over the Union, but localised in the Southern part of it. These slaves constituted a peculiar and powerful interest. All knew that this interest was, somehow, the cause of the war. To strengthen, perpetuate, and extend this interest was the object for which the insurgents would rend the Union, even by war; while the Government claimed no right to do more than to restrict the territorial enlargement of it. Neither party expected for the war the magnitude or the duration which it has already attained. Neither expected that the cause of the conflict might cease with, or even before, the conflict itself should cease. Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible, and pray to the same God; and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God's assistance in wringing their bread from the sweat of other men's faces; but let us judge not, that we be not judged. The prayers of both could not be answered that of neither has been answered fully. The Almighty has His own purposes. Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh.'

If we shall suppose that American slavery is one of those offenses, which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war, as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope-fervently do we pray-that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondman's two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid with another drawn with the sword, as was said three thousand years ago, so still it must be said, 'The judgments of the Lord are true and righteous altogether.'

"With malice toward none; with charity for all; with firmness in the right, as God gives us to see the right, let us strive on to finish the work we are in; to bind up the nation's wounds, to care for him who shall have borne the battle, and for his widow, and his orphan-to do all which may achieve and cherish a just and lasting peace among ourselves, and with all nations."

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Lincoln's own commentary may follow upon his speech: "March 15, 1865. Dear Mr. Weed,-Every one likes a little compliment. Thank you for yours on my little notification speech and on the recent inaugural address. I expect the latter to wear as well as-perhaps better than-anything I have produced; but I believe it is not immediately popular. Men are not flattered by being shown that there has been a difference of purpose between the Almighty and them. To deny it however in this case is to deny that there is a God governing the world. It is a truth which I thought needed to be told, and, as whatever of humiliation there is in it falls most directly on myself, I thought others might afford for me to tell it.

"Truly yours,

"A. LINCOLN."