STUDY V.
STUDY V.
STUDY V.
LessonI.—Faith and observance of facts in the moral world the true modes of learning God’s will,393.
LessonII.—The works of creation proofs of the Creator,394to398.
LessonIII.—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,399to402.
LessonIV.—Intellect correspondent to organization,403; inquiry into the nature of instinct by various philosophers,403to405; inexorable inequality of human condition in this world and the next,406to408.
LessonV.—The moral duty of loving our species defined,409.
LessonVI.—Men not equal physically, religiously, mentally, morally, or politically,410.
LessonVII.—Justice and the rules of Christianity identical and inseparable,411,412.
LessonVIII.-The golden rule considered in relation to slavery,413to416.
LessonIX.—The unchangeableness of God, and human misery caused by a general rebellion against his laws,417to420.
LessonX.—Christianity incompatible with savage life,420,421.
LessonXI.—Gradation in intellect and condition no impediment to Christianity,421.
LessonXII.—Christianity and slavery not antagonistic,422.
LessonXIII.—Christian humility inculcated,423.
LessonXIV.—The radiance of Christian hope equalizes all variety of condition,423,424; sketch of the slave’s prospect of immortal happiness,426to428.
LessonXV.—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.
STUDY VI.
STUDY VI.
LessonI.—Nature of sin; the primal transgression,433,434.
LessonII.—The occupation and doom of Cain,435,436.
LessonIII.—The mark upon Cain, Mohammedan traditions,437,438; proof-texts from Scripture,439,440.
LessonIV.—The punishment of Cain did not lead him to reformation,440; Asiatic hyperbole in description,441,442.
LessonV.—The cause of Cain’s degradation renewed upon Canaan, and his masters named,442,443.
LessonVI.—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,443to447.
LessonVII.—The negro lineage of Ham established,447to451.
LessonVIII.—Signification of the name “Naamah” in Hebrew and Arabic,451to455.
LessonIX.—Variations in different languages of the names of Cain and Naamah, also of other remarkable words,456to458.
LessonX.—The names and derivatives of the words Cain and Naamah found only among the descendants of Ham,459to464.
LessonXI.—Proofs scriptural and historical that the descendants of Ham were black,464to470.
LessonXII.—Biblical proofs that the Canaanites were black,471to473.
LessonXIII.—Scriptural testimony respecting the colour of the races of the human family,473to477.
LessonXIV.—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.
LessonXV.—Derivation and train of thought connected with the word Ham in the Shemitic languages,483to487; the Hebrew personal pronoun,488to491; origin of the word Ethiopian,493to495.
LessonXVI.—Hebrew, Syriac, Greek, and Coptic derivations of the word Ham,495to502.
LessonXVII.—Exegesis of the thirty-third chapter of Ecclesiasticus,502to503; the providence of God manifested in placing deteriorated races under the control of races less debased,504,505.
STUDY VII.
STUDY VII.
STUDY VII.
LessonI.—Critical examination into the meaning of the Greek wordδουλος,doulos,slave, as used both by the sacred and classical writers,506.
LessonII.—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.
LessonIII.—The meaning ofδουλοςas used by the Greek poets,510; Valckenaerus on the phonetic relation of Greek words to their derivative,511to514; the argument thatδουλοςcould not have meant an unconditional slave, refuted,515,516.
LessonIV.—Extracts from Grecian historians, philosophers, and poets, showing the classical sense in which they used the wordδουλοςand its derivatives,516to536.
LessonV.—The use of the word δουλος by Thucydides, Herodotus, and Xenophon,536to 546.
LessonVI.—Extracts from Xenophon continued,546to549.
LessonVII.—Extracts from Xenophon’s Cyropædia,549to554.
LessonVIII.—Extracts from Herodotus of Halicarnassus,554to558.
LessonIX.—The Scriptural use of the word δουλος,559to561.
LessonX.—Scriptural extracts continued,562to564.
LessonXI.—The Greek word signifyingslave-stealersin 1 Tim. i. 5 to11,564to566; quotation from Xenophon in proof,566; the appeal of Mr. Barnes to the Dutch,567; Greek words fromfreemanandslave,568.
LessonXII.—Paul on slave stealing,569to572.
LessonXIII.—Reasons for Paul’s instructions to Timothy and to Christian slaves respecting slave-stealing and the duties of the servile condition,572to575.
LessonXIV.—The use of the wordδουλοςby Jesus Christ,576,577.
LessonXV.—Use of the wordδουλοςby Paul, Peter, Matthew, Mark, Luke, and John,578to581.
LessonXVI.—Origin of the English wordservantand its derivatives,581; its use by the sacred writers and Grecian scholars,582to585.
STUDY VIII.
STUDY VIII.
STUDY VIII.
LessonI.—Hebrew orthography of the word by which we meanslave,586to588; the corresponding word in the Arabic, Chaldaic, and Syriac languages,588to590.
LessonII.—Tendency of the Shemitic languages to the rhetorical figure prosopopœia, 590 to594.
LessonIII.—Examples of the Hebrew word meaningslave, both as a noun and a verb,595to601.
LessonIV.—Refutation of the assertion that the root of the Hebrew word meaningslaveis also used in a sense signifyingworship,602to607.
LessonV.—Further quotations from the sacred writers, showing the meaning attached to the Hebrew word signifyingslavein the Old Testament,607to609.
LessonVI.—Quotations from the sacred authors of the use of the Hebrew verb signifyingto slave, orto be slavesto,610,611; identity of welfare and interest between the slave and his master,612,613.
LessonVII.—The two distinct eras in the Hebrew language; its approximation to the Chaldaic and Persian in the second era,613to615.
LessonVIII.—Meaning attached to the Hebrew word signifyingslaveby Ezra, Nehemiah, Jeremiah, and other prophets,616to618.
LessonIX.—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,618to620; the wordEdenin the Arabic,620,621; the Hebrew word meaningtilleth,622.
LessonX.—The laws of Moses in Deuteronomy respecting slavery,623.
LessonXI.—The Hebrew use of the word meaningslavesin Samuel, and many other books of the Bible,624to627.
LessonXII.—Declension of the Hebrew noun meaningslave, and the conjugation and paradigms of the Hebrew verb signifyingto slave,628to637.
STUDIES ON SLAVERY.
STUDIES ON SLAVERY.
STUDIES ON SLAVERY.