LESSON XIII.
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 תָ֥חוֹסtāḥôs thehhos) upon them,” (no sympathy for.)
So, xix. 13: “Thine eye shall not pity ([תָח֤וֹסtāḥôs] thahhos) him.” So xiii. 8 (the 9th of the Hebrew text): “Neither shall thine eye pity him,” (תָח֤וֹסtāḥôs 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 (עֶבֶדʿebed 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?