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.

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.

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.

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.

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.

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.

Lesson I.—Critical examination into the meaning of the Greek word d?????, 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 d????? as used by the Greek poets, 510; Valckenaerus on the phonetic relation of Greek words to their derivative, 511 to 514; the argument that d????? 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 d????? and its derivatives, 516 to 536.

Lesson V.—The use of the word d????? 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 d?????, 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 d????? by Jesus Christ, 576, 577.

Lesson XV.—Use of the word d????? 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.

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 prosopopoeia, 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.