"God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant" (Gen. ix, 25-27). Nor is it the Jewish Scriptures alone which sanction slavery. The Christian Scriptures are not less emphatic in their indorsement of it. "Let as many servants as are under the yoke count their own masters worthy of all honor" (1 Tim. vi, 1). "Exhort servants to be obedient unto their masters" (Titus ii, 9). "Servants, be obedient to them that are your masters according to the flesh, with fear and trembling" (Eph. vi, 5). "Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward" (1 Pet. ii, 18). It may be urged that the term "servant" here refers to a hired servant. Not so; wherever the word "servant" occurs in the New Testament, it means slave in its worst sense. The Fugitive Slave law, which made us a nation of kidnappers, derived its authority from the New Testament. Paul had established a precedent by returning a fugitive slave to his master. Referring to this act of Paul, the Rev. Dr. Stringfellow of Virginia wrote: "Oh, how immeasurably different Paul's conduct to this slave and master, from the conduct of our abolition brethren! This is sufficient to teach any man that slavery is not, in the sight of God, what it is in the sight of the abolitionists" (Scriptural View of Slavery). The Rev. Moses Stuart of Massachusetts wrote: "What, now, have we here? Paul sending back a Christian servant, who had run away from his Christian master.... Paul's conscience sent back the fugitive slave. Paul's conscience, then, like his doctrines, was very different from that of the abolitionists." It was no easy task to convince the Bible moralist that slavery was wrong. When the French Revolutionists rejected the Bible, they abolished slavery in the colonies. When the church regained control of the government, the Bible came back, and with it slavery. When Clarkson's bill for the abolition of slavery was before Parliament, Lord Chancellor Thurlow characterized it as a "miserable and contemptible bill," and "contrary to the Word of God." Charles Bradlaugh, in the North American Review, writing of his own Christian England, says: "George III., a most Christian king, regarded abolition theories with abhorrence, and the Christian House of Lords was utterly opposed to granting freedom to the slave. When Christian missionaries, some sixty years ago, preached to Demerara negroes under the rule of Christian England, they were treated by Christian judges, holding commission from Christian England, as criminals for so preaching. A Christian commissioned officer, member of the Established Church of England, signed the auction notices for the sale of slaves as late as 1824."