"Christian pirates have great regard for the welfare, temporal and spiritual, of their fellow-beings, and oftentimes exercise the spirit of the most self-denying missionaries. Such men and women do honor to human nature. They are the true friends of their race.
"Now, here is piracy—a system of society and government which gives opportunity to inculcate among graceless men who fall into our hands the principles of the Gospel of Christ; and many an ungodly man has had the opportunity in our cabin of hearing the doctrines of the cross, who, whilst immersed in the business, and cares, and pleasures of life, never darkened the door of a meeting-house on land. And many of them have been converted to the Christian faith, and have become excellent and worthy Christian pirates.
"Those of our captains who have Christian sailors under them have the best-managed vessels; and really their crews do more of effective work, both in battle and in ship duties, than any ungodly crew that can be found.
"No, Sister Mary, depend upon it, you have imbibed a prejudice against piracy, and you suppose it to involve all sorts of crime. But the true question of issue between us is pruned to this:—Is it necessarily a crime in the sight of God to control the property, or curtail the personal liberty, or take the life of a human being in any case?
"Every government has necessarily a right to pass laws indispensable to its existence; and it has a right, also, to establish those regulations which shall best promote the good of the whole population. Now, what political organization is most desirable for a particular people, depends on circumstances; but, whatever be that adopted, whether democracy, or despotism, or piratical confederation, the rights of man, as a human being, are trenched upon; and visionary have proved and will prove all projects of constructing and fashioning society according to philosophical notions and theories of abstract unalienable rights. That piracy or any civil institution interferes with the property of a man, or a class of men (as, for instance, merchants), does not then make it necessarily, and, amid all circumstances, a crime."
Mr. Gracelius here paused, and gave Mary an opportunity to put in a word.
"But," said she, "after taking off what you call the rubbish, Mr. Gracelius, and pruning the question down as much as you please, I cannot possibly admit that the Bible anywhere justifies piracy under any circumstances whatsoever, either abstractly or practically. I call upon you for anything in all the Bible that gives the slightest countenance to such a mode of life, or such a government, as you are pleased to term it."
"I should rather require of you," replied the learned divine, "to make out from the Bible your charge that piracy is a crime. I know not a word from the first of Genesis to the end of Revelation where piracy is once condemned. But I pass this, and, waiving my clear logical rights, undertake to prove the negative, and to show that the Bible does, most explicitly, both by precept and example, bear me out in my assertion, that piracy is not necessarily, and always, and amidst all circumstances, a sin. What God sanctioned in the Old Testament, and permitted in the New, cannot be sin.
"I begin with the patriarch Jacob, whose name Israel has been appropriated from his day to this time to the true church. How did Jacob acquire his great riches? Was it not by appropriating the property of Laban to himself? And did not God bless him in thus doing? There is not a word of condemnation; but, on the contrary, Jacob, in telling his brother that he had much property, remarked, that God had dealt graciously with him. Here, you see, is a marked case of an appropriation of another's property by a very adroit stratagem, which is fully justified by the Old Testament, and uncondemned by the New.
"Had Jacob not represented in his person a different community from Laban's, of which he was to be the Patriarch, his mode of acquiring wealth out of Laban would have been censurable. But his conduct towards Laban was consistent with what was subsequently allowed under the Mosaic laws on the part of the Jews towards other nations. They could, for instance, make slaves of the nations round about;—they could take usury of them;—they could despoil them by war, and they could do a variety of things in relation to the people of other nations which would have been robbery, fraud, murder, and so on, if done by Jews to Jews. Thus the idea that that is property which the law makes property, is of divine origin.