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Slavery is wholly founded on force."

Slavery originates in the power of the strong over the weak."

"Slavery disqualifies a man to fulfil the great object of his being."

"The doctrines of the Bible forbid slavery."

"There is no word, either in the Old or the New Testament, which expresses the idea of slave or slavery."

"Slavery places its subjects beyond moral and legal obligation therefore, it can never be a legal or moral relation."

"Slavery is inconsistent with the moral nature of man." "To hold in slavery is inconsistent with the present state of morals and religion."

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Slavery is contrary to the will of God."

"No man can hold a slave, and be a Christian."

Averments of this order are quite numerous. Fanatics receive them; and some others do not distinguish them from truths.

At any age, and in any country, where such errors are generally adopted, and become the rules of political action, morals and religion are always in commotion, and in danger of shipwreck for, although, where man has only approached so far towards civilization that even the enlightened can merely perceive them as rudimental, yet the great principles that influence human life, morality and religion, are, everywhere, and always have been the same.

TABLE OF CONTENTS.

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 Secker, 19; argument that con-

science 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, ex-

amined, 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 impoverish-

ing 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 pro-

mote 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 un-

der 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.

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 coun-

try, 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 cus-

tom 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 con-

sidered, 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 compensa-

tion commanded to be paid him by Scripture, controverted, 163, 164; Barnes's declara-

tion 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,) 166 to 169.

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, exa-

mined, 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 over-

thrown, by a parallel between slavery and polygamy, 222 to 230.

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 Moham-

medanism, 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 con-

ditional 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 ad-

monitions 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 Ca-

tania, 321.

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