TABLE OF CONTENTS.
STUDY I.
[Lesson I].—Wayland’s definition of moral law, page [7] to [8]; sin the antecedent of slavery, [9]; the abuse of slavery a sin, [10].
[Lesson II].—Wayland on the elements of consciousness, [10] to [11]; the degeneracy of races, and slavery as the scriptural means of reclamation, [12]; object of punishment, [13].
[Lesson III].—Wayland on conscience as a distinct faculty, [14], [15]; Channing, Barnes, and abolitionists generally on the same, [16], [17], [18].
[Lesson IV].—Wayland on conscience as an independent faculty derived from Shaftesbury, Hutchinson, and Reid, [18]; combated by Archbishop Seeker, [19]; argument that conscience is neither a distinct faculty nor infallible, [20] to [23].
[Lesson V].—Wayland’s doctrine, that slavery sacrifices the slave’s eternal happiness to the master’s temporal, refuted, [23] to [25]; the master’s interest and the slave’s moral improvement identical, [26], [27].
[Lesson VI].—Wayland’s argument, that slavery is at variance with the laws of God, examined, 27; its connection with productive labour and national wealth considered, [28] to [32]; Sismondi’s theory of labour and capital, [32]; Wayland on slavery as impoverishing soil refuted, [33], [34].
[Lesson VII].—Wayland’s doctrine, that the moral principles of the Bible are opposed to slavery, refuted, [34], [35]; Secker’s authority, [36]; Wayland on slavery as a prohibition of gospel privileges and matrimony controverted, [37] to [40]; Luther and Melancthon quoted, [39]; African practice in regard to matrimony, [40]; interest of masters to promote permanent marriages among their slaves, [40] to [42].
[Lesson VIII].—Wayland, Paley, Channing, and Barnes on the opinion that the sacred writers abstained from condemning slavery on motives of policy, [43] to [47].
[Lesson IX].—Wayland’s doubts, caused by Prof. Taylor, [47] to [50]; Wayland’s assertion, that the inculcation of the duties of slaves is no sanction of slavery, combated, [51], [52].
[Lesson X].—Wayland’s assertion, that Scripture is opposed to slavery, contrasted with the declarations of the Bible, [53]; slavery a desirable and ardently sought condition under certain circumstances—historical proofs, [54] to [57].
[Lesson XI].—Dr. Paley on slavery and the laws of nature, [57] to [61].
[Lesson XII].—Paley on cruelty as an argument against slavery, [62]; Lander’s testimony respecting native cruelty in Africa, [63]; Paley’s slander on Jesus Christ and Paul and Peter repelled, [65] to [67].
[Lesson XIII].—Slavery in ancient Britain, [67]; Dr. Samuel Johnson’s argument against negro slavery analyzed, and overthrown by arguments drawn from the laws of nations and the laws of God, [68] to [82].
STUDY II.
[Lesson I].—Relation of guardian and ward a Divine institution, [83] to [85].
[Lesson II].—Slavery a Divine institution, and the reason why, [85] to [88].
[Lesson III].—Slavery the school of adversity to reclaim wicked nations and individuals—Scripture proofs, [89] to [91].
[Lesson IV].—Albert Barnes on the slavery of the Israelites in Egypt refuted, [92] to [96]; his attempt by human reason to determine the will of God, [97] to [99].
[Lesson V].—Barnes’s examination of the Scripture argument on slavery, and the scriptural account of slavery in the days of Abraham, contrasted, [99] to [109].
[Lesson VI].—The smiles of God on the institution of slavery proved from the argument of Barnes against it, [110]; ratio of slaves to whites, and the relative increase in the United States, [111], [112].
[Lesson VII].—The interest of the master and the direct laws of God against the abuses of slavery coincident, [113], [114]; Barnes’s cure for slavery, [115].
[Lesson VIII].—Barnes’s denial that Christ ever came in contact with slavery compared with scriptural assertions, [116] to [119].
[Lesson IX].—The admission of Barnes in regard to slaves escaping to the Hebrew country, [119]; his assertion, that the Hebrews were not a nation of slaveholders, overthrown by Scripture testimony, [120], [121].
[Lesson X].—Distribution by the Hebrews of captives taken in battle, [122], [123]; Greek custom in regard to captives made in war, [124]; proof-texts from the Bible, [125].
[Lesson XI].—The claim of Barnes to identity with the African race, [126]; his views on Paul’s injunction to sympathize with those in bonds controverted, [127], [128].
[Lesson XII].—Legend of Antioch, Margarita, and the Roman Præfect Olybius, [128] to [133]; song of the slaves, [131], [132]; letter of Olybius to the Emperor Probus, manufactured from the language of Mr. Barnes, [133] to [135].
[Lesson #XIII].—Barnes’s admissions of the existence of Hebrew and Roman slavery, [136], 137.
[Lesson XIV].—The denial of Barnes that slavery cannot be defended by Bible arguments, 138; its influence on agriculture, commerce, arts, and the African slave himself considered, idem; Sedgjo, the African slave in Louisiana, [139], [140]; the Periplus of Hanno, [140], [141]; the testimony of the Landers on the depravity of native Africans, 142 to [144]; the Landers made slaves, [145]; various historical authorities on African and Moorish slavery, [145] to [155].
[Lesson XV].—Authorities to prove African degradation continued, [155] to [158]; slavery subservient to the religious conversion of African slaves, [159], [160].
[Lesson XVI].—Paul’s exhortations to slaves considered, [161], [162]; God’s sentence of four hundred years of slavery upon the Hebrews, [163].
[Lesson XVII].—The assertion of Barnes, that a slave bought with money had compensation commanded to be paid him by Scripture, controverted, [163], [164]; Barnes’s declaration of the cunning of the Apostles in not condemning slavery, [165], [166].
[Lesson XVIII].—Argument that the injunctions of the Bible upon God’s ancient people are in force and equally binding upon Christians now, (Christians are the heirs of Abraham,) 160 to [169].
[Lesson XIX].—Authorities quoted by Barnes, [169]; numerous quotations from Barnes on slavery, [170] to [174].
[Lesson XX].—Wayland’s assertion, that, if the New Testament authorized slavery, it would be the greatest of curses, adopted by Barnes, [174] to [176].
STUDY III.
[Lesson I].—Works of Rev. Dr. Channing—his opinion that the worst errors may arise from religious tendencies, [177], [178].
[Lesson II].—Channing’s seven arguments, that a man cannot be held as property, examined, 178, [179]; his doctrine of conscience and indestructible rights, [180] to [182].
[Lesson III].—Examination of Channing’s seven arguments continued, [183] to [188].
[Lesson IV].—That slavery, disease, and death are necessary effects of sin proved by the chapter of curses, (Deut. xxviii.,) 188 to [193]; Channing’s standard of feeling or sense of duty controverted, [194], [195].
[Lesson V].—Channing’s theory of man’s rights and his consciousness examined, [195], [196]; argument that slavery is the best condition for the African race, [197] to [200]; criticism on Channing’s use of the words nature, conscience, law of nature, &c., [200] to [204].
[Lesson VI].—Channing’s position, that the debasement of African slavery arises from the enslavement of the race in America, controverted, [204] to [206]; its influence on the master race, [206], [207].
[Lesson VII].—Channing’s views of slavery, as conducive to licentiousness and unrestrained cohabitation between masters and female slaves, examined, [207] to [211]; his views of the quality and brotherhood of the races, [212] to [214].
[Lesson VIII].—Channing on the relative productiveness of free and slave labour, [215]; his opinion that the admission of slave territory was just cause for the dissolution of the Union, [217], [218]; his deference to the opinion of Europe, [218]; labour and capital, the political influence of slavery, [219] to [221].
[Lesson IX].—Channing’s views of the scriptural argument in favour of slavery overthrown, by a parallel between slavery and polygamy, [222] to [230].
[Lesson X].—Channing adopting and endorsing Paley’s slander on the integrity of Paul, [230] to [232].
[Lesson XI].—Channing’s plan of emancipation and inflammatory counsels to the free States, [232] to [235].
[Lesson XII].—The zeal of abolitionism not according to knowledge, [235], [236]; Channing’s opinion that the negro is one of the best races of the human family, [237]; Channing on West India emancipation and Southern character, [237] to [239].
[Lesson XIII].—Sympathy for those suffering punishment from God, for sin, considered, [239] to [241]; the deterioration of sin the inevitable cause of slavery, [241] to [243].
[Lesson XIV].—God’s government of the universe, and his declaration of the right of man’s property in man, [243] to [246]; God’s blessing on the slave-owners, [247], [248].
[Lesson XV].—Ham’s intermarriage with the race of Cain the cause of his doom and that of his seed to perpetual servitude, [248] to [250]; God never entails a curse without sufficient cause, [250], [251]; the mark on Cain, [252] to [255].
STUDY IV.
[Lesson I].—Extracts from Bower, [256]; the Treuga Dei, [257], [258]; Bishop England quoted on the action and records of the Church, [259], [260].
[Lesson II].—Establishment of Christianity by law, by Constantine, and the rise of Mohammedanism, 261, [262]; the schism of the Greek Church, [263], [264].
[Lesson III].—Nature swarming with life, and life merging in distress and death, [264], [265]; sin the cause of slavery, and the latter as a protection, [266], [267]; slavery in China, [269].
[Lesson IV].—Liberty of less value than life, [270]; the Divine grant to hold slaves, [271].
[Lesson V].—Early church acts and documents approving and providing for slavery, [272]; the canons and the constitutions of the apostles, [272] to [274]; constitution of Antoninus Pius respecting cruelty to slaves, [275]; canons of the Council of Nice and the first appearance of abolitionism in the world, [276], [277]; St. Basil’s canonical writings, [278].
[Lesson VI].—The invasion of Attila and the Pontiff Leo’s successful intercession, [279], 280; Nero’s African slaves, and the white slaves of the Roman Empire, [281].
[Lesson VII].—Church rescripts for the freedom of slaves, and St. Augustin’s mode of manumission in Africa, [282], [283]; Pope Leo’s letters, forbidding slaves to enter the priesthood, and protecting the rights of masters, [284], [285]; barbarian cruelty to slaves ameliorated by Christianity, [286], [287]; canons of the Council of Agdle on slavery, [288]; modes of becoming slaves, [289], [290].
[Lesson VIII].—Muratori on the manumission of slaves in Rome, [291]; colonial and conditional slaves, [292]; arming of slaves in defence of Rome and the glutting of the slave-markets of the world, [293]; canons of the Fourth Council of Orleans, [294], [295]; ditto Fifth Council of Orleans, [296] to [299].
[Lesson IX].—Bishop England’s account of slavery in England and Ireland in remote ages, [299], [300]; Pope Pelagius and the canons of the Third Councils of Paris and Braga, [301], [302]; articles of the Third Council of Toledo, [302], [303].
[Lesson X].—The venerable Bede’s account of the slave-trade of England, A.D. 577, [304] to [306]; Pope Gregory’s purchase of British youth, [306], [307]; Gregory’s pastoral admonitions and epistles, [308] to [311].
[Lesson XI].—Constantine’s edict that none but Christians could hold slaves, [212], [213]; Gregory’s letter to the Præfect of Sicily, [313] to [315]; canons of the Fourth Councils of Orleans and Macon, [315], [316]; Gregory to the Bishop of Luna, and the laws of the empire on slavery, [317], [318].
[Lesson XII].—Gregory to the Bishop of Naples, [319], [320]; the same to the Bishop of Catania, 321.
[Lesson XIII].—Justinian’s law to protect debtors against slavery, [323]; Gregory’s letters about a Syrian deeply in debt, [322]; his letter of emancipation to Montana and Thomas, [324], [325]; Justinian’s law of marriage between slaves and persons on different estates, [327], [328]; Gregory’s letter on the same subject, [329]; his letter to the Bishop of Syracuse on the same, [330], [331].
[Lesson XIV].—Gregory’s deed of gift conveying the slave boy Acorimus to Theodore the counsellor, [331], [332]; his letter about a slave to the Proctor Bonitus, [333]: his document to reclaim runaway slaves, [333], [334]; his various letters concerning slaves and the purchase of Barbary slaves, [334] to [336].
[Lesson XV].—Canons of the Councils of Toledo and Saragossa, [336] to [339]; laws of Ina, king of the West Saxons, and the judgments of Withred, [340] to [343].
[Lesson XVI].—The canons of Theodore, Archbishop of Canterbury, King Pepin, Council of Bavaria, Pope Adrian and Charlemagne, [343] to [349]; canon of the Council of Frankfort, 349, [350].
[Lesson XVII].—Laws of Charlemagne on slavery, [350] to [353]; canons of the Council of Aix-la-Chapelle, [353]; capitulary of the Emperor Lotharius, [353] to [355].
[Lesson XVIII].—Unconnected facts bearing on ancient slavery; prostitutes made slaves; Sclavonian bondage; persecution of the Knights Templars, [355] to [360].
[Lesson XIX].—Derivation of the word war; Divine authority for wars, [361] to [365]; the church claiming the right to declare offensive war under two circumstances, [365]; bull of Pope Gregory XI. against the Florentines, [366], [367]; Papal bulls against the Venitians and Henry VIII. of England, [367] to [369]; the American colonies at New Haven decreeing the Indian tribes to slavery, [369], [370].
[Lesson XX].—Ancient piracy and pirates, [370], [371]; rise of the Vandals, Goths, Huns, and Tartars, [372]; the Northmen, [373] to [379].
[Lesson XXI].—Condition of slavery in Europe, [379] to [381].
[Lesson XXII].—Origin of the Sclavonians, [381]; the descent of the Arabs and Moors, 383, [384].
[Lesson XXIII].—Africans generally slaves in their native country, [384]; African slavery to the Shemitic races foretold by prophecy, [385], [386]; sketch of the life, doctrines, and conquests of Mohammed and his successors, [386] to [390].
[Lesson XXIV].—Slavery introduced into the world as a mercy in favour of life, [390]; duty and interest combine to incite the master to promote religion and good morals in the slave, [391]; slavery commanded by reason and the laws of nature, [392].
STUDY V.
[Lesson I].—Faith and observance of facts in the moral world the true modes of learning God’s will, [393].
[Lesson II].—The works of creation proofs of the Creator, [394] to [398].
[Lesson III].—The question of the admission of evil into the economy of God’s government on earth, and a denial that all men are born equals, [398], [399]; the five races of the human family, and the moral necessity of command in some and subordination in others, [399] to [402].
[Lesson IV].—Intellect correspondent to organization, [403]; inquiry into the nature of instinct by various philosophers, [403] to [405]; inexorable inequality of human condition in this world and the next, [406] to [408].
[Lesson V].—The moral duty of loving our species defined, [409].
[Lesson VI].—Men not equal physically, religiously, mentally, morally, or politically, [410].
[Lesson VII].—Justice and the rules of Christianity identical and inseparable, [411], [412].
[Lesson VIII].-The golden rule considered in relation to slavery, [413] to [416].
[Lesson IX].—The unchangeableness of God, and human misery caused by a general rebellion against his laws, [417] to [420].
[Lesson X].—Christianity incompatible with savage life, [420], [421].
[Lesson XI].—Gradation in intellect and condition no impediment to Christianity, [421].
[Lesson XII].—Christianity and slavery not antagonistic, [422].
[Lesson XIII].—Christian humility inculcated, [423].
[Lesson XIV].—The radiance of Christian hope equalizes all variety of condition, [423], [424]; sketch of the slave’s prospect of immortal happiness, [426] to [428].
[Lesson XV].—The feebleness of finite conceptions of infinity, [428], [429]; hope for the submissive, [430], [431]; the requirement of God that the strong should protect the weak, [432].
STUDY VI.
[Lesson I.]—Nature of sin; the primal transgression, [433], [434].
[Lesson II.]—The occupation and doom of Cain, [435], [436].
[Lesson III.]—The mark upon Cain, Mohammedan traditions, [437], [438]; proof-texts from Scripture, [439], [440].
[Lesson IV.]—The punishment of Cain did not lead him to reformation, [440]; Asiatic hyperbole in description, [441], [442].
[Lesson V.]—The cause of Cain’s degradation renewed upon Canaan, and his masters named, [442], [443].
[Lesson VI.]—Proofs that the descendants of Ham inherited the curse of Cain, and were black, as also were the Canaanites whom God’s chosen people either exterminated or enslaved, [443] to [447].
[Lesson VII.]—The negro lineage of Ham established, [447] to [451].
[Lesson VIII.]—Signification of the name “Naamah” in Hebrew and Arabic, [451] to [455].
[Lesson IX.]—Variations in different languages of the names of Cain and Naamah, also of other remarkable words, [456] to [458].
[Lesson X.]—The names and derivatives of the words Cain and Naamah found only among the descendants of Ham, [459] to [464].
[Lesson XI.]—Proofs scriptural and historical that the descendants of Ham were black, [464] to [470].
[Lesson XII.]—Biblical proofs that the Canaanites were black, [471] to [473].
[Lesson XIII.]—Scriptural testimony respecting the colour of the races of the human family, [473] to [477].
[Lesson XIV.]—Jewish wars against the Ethiopian race; the Philistines black, [478], [479]; the origin of these wars the animosity between the Shemitic and Hamitic races, [480]; difference in the structure of the bones and the hair between the antagonist races, 481; intermarriage with the Hamitic by the Shemitic race a cause of God’s anger, 482; the dispersion of the Canaanites by the Jewish conquest of Palestine, [482].
[Lesson XV.]—Derivation and train of thought connected with the word Ham in the Shemitic languages, [483] to [487]; the Hebrew personal pronoun, [488] to [491]; origin of the word Ethiopian, [493] to [495].
[Lesson XVI.]—Hebrew, Syriac, Greek, and Coptic derivations of the word Ham, [495] to [502].
[Lesson XVII.]—Exegesis of the thirty-third chapter of Ecclesiasticus, [502] to [503]; the providence of God manifested in placing deteriorated races under the control of races less debased, [504], [505].
STUDY VII.
[Lesson I.]—Critical examination into the meaning of the Greek word δουλος, doulos, slave, as used both by the sacred and classical writers, [506].
[Lesson II.]—Abolition denunciation of the Bible, [507], [508]; tendency to mystery in the human mind; the God of Abraham and Moses, who gave command how to treat slaves, to be trustingly worshipped, [508], [509].
[Lesson III.]—The meaning of δουλος as used by the Greek poets, [510]; Valckenaerus on the phonetic relation of Greek words to their derivative, [511] to [514]; the argument that δουλος could not have meant an unconditional slave, refuted, [515], [516].
[Lesson IV.]—Extracts from Grecian historians, philosophers, and poets, showing the classical sense in which they used the word δουλος and its derivatives, [516] to [536].
[Lesson V.]—The use of the word δουλος by Thucydides, Herodotus, and Xenophon, [536] to 546.
[Lesson VI.]—Extracts from Xenophon continued, [546] to [549].
[Lesson VII.]—Extracts from Xenophon’s Cyropædia, [549] to [554].
[Lesson VIII.]—Extracts from Herodotus of Halicarnassus, [554] to [558].
[Lesson IX.]—The Scriptural use of the word δουλος, [559] to [561].
[Lesson X.]—Scriptural extracts continued, [562] to [564].
[Lesson XI.]—The Greek word signifying slave-stealers in 1 Tim. i. 5 to [11], [564] to [566]; quotation from Xenophon in proof, [566]; the appeal of Mr. Barnes to the Dutch, [567]; Greek words from freeman and slave, [568].
[Lesson XII.]—Paul on slave stealing, [569] to [572].
[Lesson XIII.]—Reasons for Paul’s instructions to Timothy and to Christian slaves respecting slave-stealing and the duties of the servile condition, [572] to [575].
[Lesson XIV.]—The use of the word δουλος by Jesus Christ, [576], [577].
[Lesson XV.]—Use of the word δουλος by Paul, Peter, Matthew, Mark, Luke, and John, [578] to [581].
[Lesson XVI.]—Origin of the English word servant and its derivatives, [581]; its use by the sacred writers and Grecian scholars, [582] to [585].
STUDY VIII.
[Lesson I].—Hebrew orthography of the word by which we mean slave, [586] to [588]; the corresponding word in the Arabic, Chaldaic, and Syriac languages, [588] to [590].
[Lesson II].—Tendency of the Shemitic languages to the rhetorical figure prosopopœia, 590 to [594].
[Lesson III].—Examples of the Hebrew word meaning slave, both as a noun and a verb, [595] to [601].
[Lesson IV].—Refutation of the assertion that the root of the Hebrew word meaning slave is also used in a sense signifying worship, [602] to [607].
[Lesson V].—Further quotations from the sacred writers, showing the meaning attached to the Hebrew word signifying slave in the Old Testament, [607] to [609].
[Lesson VI].—Quotations from the sacred authors of the use of the Hebrew verb signifying to slave, or to be slaves to, [610], [611]; identity of welfare and interest between the slave and his master, [612], [613].
[Lesson VII].—The two distinct eras in the Hebrew language; its approximation to the Chaldaic and Persian in the second era, [613] to [615].
[Lesson VIII].—Meaning attached to the Hebrew word signifying slave by Ezra, Nehemiah, Jeremiah, and other prophets, [616] to [618].
[Lesson IX].—The use of the Hebrew word meaning slave in the book of Genesis, and extract from the Rev. J.B. Stratton’s letter to the author on the same, [618] to [620]; the word Eden in the Arabic, [620], [621]; the Hebrew word meaning tilleth, [622].
[Lesson X].—The laws of Moses in Deuteronomy respecting slavery, [623].
[Lesson XI].—The Hebrew use of the word meaning slaves in Samuel, and many other books of the Bible, [624] to [627].
[Lesson XII].—Declension of the Hebrew noun meaning slave, and the conjugation and paradigms of the Hebrew verb signifying to slave, [628] to [637].
STUDIES ON SLAVERY.