Sympathy probably operates more or less in the mind of each individual
of the human family. Traces of it are discovered even in some of the
brute creation; but yet we are far from saying that it is merely an
animal feeling. But we do say that sympathy often gives a direction to
our chains of thought; and that, in some minds, such direction is
scarcely to be changed by any subsequent reflection, or even evidence.
Some minds seem incapable of appreciating any evidence which does not
make more open whatever way sympathy may lead; consequently a full
history of its exercise would prove that it has been frequently expended
on mistaken facts, imaginary conditions, or fictitious suffering. In
such cases, it may produce much evil, and real suffering. It therefore
may be of some importance to the sympathizer and to community, that this
feeling be under the government of a correct judgment founded on truth.
Among the rude tribes of men, and in the early ages of the world, its
action seems to have taken the place of what, in a higher civilization
and cultivation of the mind, should be the result of moral principle
founded on truth.
But even now, if we look abroad upon the families of men, even to the
most intellectual, shall we not find the greater number rather under the
government of the former than the latter? One inference surely is, that
man, as yet, has not, by far, arrived at the fullest extent of
intellectual improvement.
* * * * *
But suppose we say that God punishes sin; or, by the laws of God, sin
brings upon itself punishment;—we propose the question, how far, under
our relation to our Creator, is it consistent in us to sympathize with
such punishment? It may be answered, we are instructed to “remember” to
sympathize with those who are under persecution for their faith in
Christ; so also, impliedly, with our brethren, neighbours, or those who
have done us or our ancestors favours, or those who have given or can
give some proof of goodness, when such have fallen, or shall fall into
bondage; and, perhaps, with any one giving proof of such amendment as
may merit a higher condition. But in all these cases, does not the
injunction, “remember,” look to an action resulting from principle,
emanating from truth, or the conformity of the person or thing to be
“remembered” with the law of God?
In the holy books, the word nearest to a synonyme of our word
_sympathy_, will be found in _Deut._ vii. 16: “Thou shalt consume all
the people which the Lord thy God shall deliver thee; thine eye shall
have no _pity_ תָ֥חוֹס _thehhos_) upon them,” (_no sympathy for._)
So, xix. 13: “Thine eye shall not _pity_ (תָח֤וֹס _thahhos_) him.” So
xiii. 8 (the 9th of the Hebrew text): “Neither shall thine eye _pity_
him,” (תָח֤וֹס _thahhos_.)
This word, when used in relation to punishment, is usually associated
with the word implying the “eye,” as if the feeling expressed thereby
partook more of an animal than a moral sensation. In _Gen._ xlv. 20, our
translators finding our idea of sympathy inapplicable to inanimate
objects, expressed it by the word “_regard_,” meaning _care_, or
_concern_. Now, since the command forbids this gush of feeling (whether
merely animal or not) in the cases cited, is it not evident that the
feeling inculcated as proper must be the produce of moral principle,
cultivated and sustained by a truthful perception of the laws of God?
The feeling of sympathy, commiseration, or mercy, is inculcated in the
latter clause of _Lev._ xlvi. 26. The circumstances were these:—The
descendants of Ham occupied the whole of Palestine, and the most of the
adjoining districts. Those of Palestine had become so sunken in
idolatry, and the most grievous practices, counteracting any improvement
of their race, that God, in his providence, gave them up to be
extirpated from the earth, and forbid the Israelites to have any “pity,”
any sympathy for them; but to slay them without hesitation. While those
of the adjacent tribes, who had, since the days of Noah, been denounced
as fit subjects of slavery, on the account of their degradation, brought
upon them by similar causes, were again specified to Moses as those whom
they were at liberty in peace to purchase, or in war to reduce to
perpetual bondage.
But such is the deteriorating effect of sin, even individuals of the
Israelites themselves were often falling into that condition. But God
made a distinction between the condition of these heathen, and the
Israelites that might thus fall into slavery. The slavery of the heathen
was perpetual, while that of these improvident Jews was limited to six
years, unless such slave preferred to continue in his state of slavery;
his kin at all times having the right to redeem him, which right of
redemption was also extended to the Jewish slave himself. But no such
right was ever extended to the heathen slave, or him of heathen
extraction. Under this state of facts, the Jewish master is forbidden to
use “rigour” towards his Jewish slave: “But over your brethren the
children of Israel, ye shall not rule over one another with rigour.”
This evidently inculcates a feeling of commiseration for such of their
countrymen as may have fallen into slavery; and in conformity with such
precepts, all nations, at all times, who were advanced in civilization,
seem to have ever felt disposed to extend relief when practical. Hence
Abraham extended relief to the family of Lot: hence the prophet Obed
succeeded to deliver from slavery two hundred thousand of the children
of Judah from the hand of the king of Israel, during the days of Ahaz.
But in no instance have such acts of mercy been manifested by a people
sunk as low in degradation as the African races.
For several centuries, Britain supplied slaves for other parts of the
world; but, during the time she did so, she took no steps for the
redemption of any; and such has invariably been the case at all times of
the world. All races of men, sunk in the lowest depths of degradation,
have never failed to be in slavery to one another, and to supply other
nations with their own countrymen for slaves; and, perhaps, this may be
adduced as an evidence of their having descended to that degree of
degradation that makes slavery a mercy to them. Sympathy for them could
do them no good; because a relief from slavery could not elevate
them,—could do them no good, but an injury. Hence such sympathy is
forbidden.
The degradation of the children of Jacob became almost extreme; yet they
went not into slavery until it was accompanied by a fact of like nature.
Who shall say that slavery and the slave-trade in Britain was not one of
the steps, under Divine providence, whereby God brought about the
elevated condition of the race of man there? Who will say that the
slavery of the Israelites in Egypt was not to them a mercy, and did not
bring to them an ameliorated, an elevated condition, necessary to them
before the Divine law could fulfil its promise to Abraham? But this was
a mere temporary slavery; whereas the slavery pronounced on the races of
Ham was through all time, perpetual. During the dark ages of the world,
the races of men generally became deteriorated to an extraordinary
extent. If our doctrine be true, slavery was a necessary consequence,
and continued, until by its amendatory influence on the enslaved, in
accordance with the law of God, they became elevated above the level of
its useful operation.
But, during these periods, the slave in Africa, little sought after by
other races, became of small value to the African master, and was the
prey, frequently an article of food, even to the slaves themselves, as
well as to his own master; and this state of facts existed until the
other races of man had mostly emerged from slavery; when the African
slave became an article of commerce, and cannibalism, in consequence,
became almost forgotten. Was this no blessing? Was this not a mercy—an
improved condition?
But, as if God really intended, contrary to the apparent wishes of some
men, to fulfil his word, and establish their condition of never-ending
bondage, he has suffered the slave-trade with Africa to be abolished
among the Christian nations. The great surplus of slaves in Africa has
rendered them of little value there; and these anthropophagi have again
returned to their ancient habits, giving proof that their condition of
slavery, so far as mortal eye can see, is now for ever past hope. The
theological philosopher did once hope that the only commerce which could
bring them generally in contact with Christian nations would have a
permanent influence on the character of these people. But God, in his
providence, has seen proper to order it otherwise. The slave-trade that
has been carried on between them and Western Asia, for more than four
thousand years, now the only external influence on them as a people, may
doubtless extend the standard of Islam, and spread some few corruptions
of its religious systems. But neither the religion nor the trade carries
to the home of these savages a sufficiency of interest to excite new
passions or stimulate into existence new habits or chains of thought.
“The rod and reproof give wisdom.”
“A _servant_ (עֶבֶד _abed, a slave_) will not be corrected by words; for
though he understand, he will not answer.” _Prov._ xxix. 15, 19.
* * * * *
In close, may we inquire what benefit has resulted to the slave in the
South,—what benefit to poor, bleeding Africa, from the sympathy of the
world on the subject of their slavery? What, none! If none—has it done
them no evil? And will ye continue to do evil? In your weakness, will ye
think to contend against God?
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