The Anti-Slavery Examiner, Omnibus

by American Anti-Slavery Society

And what better does it make the case for you, if we adopt the translation of "men stealers?" Far better, you will say, for, on the authority of Othello himself,

"He that is robb'd———
Let him not know it, and he's not robbed at all."

But, your authority is not conclusive. The crime of the depredation is none the less, because the subject is ignorant or unconscious of it. It is true, the slave, who never possessed liberty—who was kidnapped at his birth—may not grieve, under the absence of it, as he does, from whose actual and conscious possession it had been violently taken: but the robbery is alike plain, and is coupled with a meanness, in the one case, which does not disgrace it in the other.

1st. The book of Acts sets forth the fundamental doctrines and requirements of Christianity. It is to the letters of the Apostles we are to look for extended specifications of right and wrong affections, and right and wrong practices. Why do these letters omit to specify the sin of slaveholding? Because they were addressed to professing Christians exclusively; who, far more emphatically then than now, were "the base things of the world," and were in circumstances to be slaves, rather than slaveholders. Doubtless, there were many slaves amongst them—but I cannot admit, that there were slaveholders. There is not the least probability, that slaveholding was a prevalent sin amongst primitive Christians[^B]. Instructions to them on that sin might have been almost as superfluous, as would be lectures on the sin of luxury, addressed to the poor Greenland disciples, whose poverty compels them to subsist on filthy oil. No one, acquainted with the history of their lives, believes that the Apostles were slave-holders. They labored, "working with (their) own hands." The supposition, that they were slaveholders, is inconsistent with their practice, and with the tenor of their instructions to others on the duty of manual labor. But if the Apostles were not slaveholders, why may we suppose, that their disciples were? At the South, it is, "like people, like priest," in this matter. There, the minister of the gospel thinks, that he has as good right to hold slaves, as has his parishioner: and your Methodists go so far, as to say, that even a bishop has as good right, as any other person, to have slaves

[B]: How strongly does the following extract from the writings of the great and good Augustine, who lived in the fourth century, argue, that slaveholding was not a prevalent sin amongst primitive Christians! "Non opurtet Christianum possidere servum quomodo equum aut argentum. Quis dicere audeat ut vestimentum cum debere contemni? Hominem namque homo tamquam seipsum diligere debet cui ab omnium Domino, ut inimicos diligat, imperatur." A Christian ought not to hold his servant as he does his horse or his money. Who dares say that he should be thought as lightly of as a garment? For man, whom the Lord of all has commanded to love his enemies, should love his fellow-man as himself.

"———to fan him while he sleeps,
And tremble when he wakes."

Indeed, they already threaten to separate from their Northern brethren, unless this right be conceded. But have we not other and conclusive evidence, that primitive Christians were not slaveholders? We will cite a few passages from the Bible to show, that it was not the will of the Apostles to have their disciples hold manual labor in disrepute, as it is held, in all slaveholding communities. "Do your own business, and work with your own hands, as we commanded you." "For this we commanded you, that, if any would not work, neither should he eat." "Let him that stole, steal no more; but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth." In bringing the whole verse into this last quotation, I may have displeased you. I am aware, that you slaveholders proudly and indignantly reject the applicableness to yourselves of the first phrase in this verse, and also of the maxim, that "the partaker of stolen goods is as bad as the thief." I am aware, that you insist, that the kidnapping of a man, or getting possession of him, after he has been kidnapped, is not to be compared, if indeed it can be properly called theft at all, with the crime of stealing a thing. It occurs to me, that if a shrewd lawyer had you on trial for theft, he would say, that you were estopped from going into this distinction between a man and a thing, inasmuch as, by your own laws, the slave is expressly declared to be a chattel—is expressly elevated into a thing. He would say, however competent it may be for others to justify themselves on the ground, that it was but a man, and not a thing, they had stolen; your own statutes, which, with magic celerity, convert stolen men into things, make such a plea, on your part, utterly inadmissible. He would have you as fast, as though the stolen goods, in your hands, were a bushel of wheat, or some other important thing, instead of a mere man.

But, if you are not yet convinced that primitive Christians were not slaveholders, let me cite another passage to show you, how very improbable it is, that they stood in this capacity:—"all, that believed, had all things common, and sold their possessions and goods, and parted them to all men, as every man had need." Now I do not say, that all the primitive believers did so. But if a portion of them did, and met with the Apostles' approbation in it, is it at all probable, that a course, so diverse from it, as that of slaveholding in the Church, met likewise with their approbation?

2d. I go on to account for the Apostles' omission to specify slavery.

Criminality is not always obvious, in proportion to its extent. The sin of the traffic in intoxicating liquors, was, until the last few years, almost universally unfelt and unperceived. But now, we meet with men, who, though it was "in all good conscience," that they were once engaged in it, would not resume it for worlds; and who see more criminality, in taking money from a fellow man, in exchange for the liquor which intoxicates him, than in simple theft. However it may be with others, in this employment, they now see, that, for them to traffic in intoxicating liquors, would be to stain themselves with the twofold crime of robbery and murder. How is it, that good men ever get into this employment?—and, under what influences and by what process of thought, do they come to the determination to abandon it? The former is accounted for, by the fact, that they grow up—have their education—their moral and intellectual training—in the midst of a public opinion, and even of laws also, which favor and sanction the employment. The latter is accounted for, by the fact, that they are brought, in the merciful providence of God, to observe and study and understand the consequences of their employment—especially on those who drink their liquor—the liquor which they sell or make, or, with no less criminality, furnish the materials for making. These consequences they find to be "evil, only evil, and that continually." They find, that this liquor imparts no benefit to them who drink it, but tends to destroy, and, oftentimes, does destroy, their healths and lives. To continue, therefore, in an employment in which they receive their neighbor's money, without returning him an equivalent, or any portion of an equivalent, and, in which they expose both his body and soul to destruction, is to make themselves, in their own judgments, virtually guilty of theft and murder.