In The Master's Service

THE OLD BAPTIST TEST

Elder John M. Watson

Having established our fellowship with our Philippian brethren, we will now spend a while among the "other sheep" which the Lord brought in at Colosse. Paul's letter to them, of course, constitutes the basis of our agreement with them. This letter settles a great question, a vexatious one, which has grown out of the subject of slavery; which now agitates, perplexes and divides the religious world, and is more anxiously and painfully felt in the United States than in any other country.

It was at Philippi that the great question of perseverance was settled; and we may as confidently appeal to this letter for a decision of this one, so universally mooted.

One great principle of the Gospel, so much respected and maintained by the Old Order of Baptists is that the Gospel does not interfere with the civil enactments, rights, or institutions of any people. No people have a greater aversion and horror of an [sic] union of Church and State than they; and they equally despise that affected sanctity which objects to things plainly and undeniably tolerated by Apostolic teaching, and practiced by these Colossians. They "were saints and faithful brethren in Christ," translated from darkness into the kingdom of Christ. Thus do we prove their Christian character before we take their example for the rule of our conduct in reference to the agitated question of slavery. This Church, like many of ours, was composed of "masters" and "servants," and their relations to each other were just such as we insist on in the present day. We regard ours as servants in earthly things only, leaving" them free to serve the Lord according to the dictates of their consciences.

The Greek words OI DOULI signify servants, captives, in the fullest sense of these English ones; especially when joined with TOUS IDIOUS DESPOTAS, leave no chance for quibbling. Even the modern heretical pliancy of Greek will admit of no other signification but master and slave, or servant in the sense of slave. I Tim. vi, 5. In Colossians for masters, we have the words OI KURIOI which literally signify masters, proprietors, possessors, etc., which are strong English words. But some may claim another rendering, and say that they mean also fathers, husbands, and the like, for instance, proprietors of hired servants. But the word DESPOTAS, used in regard to the same subject in Timothy, will not admit of any such interpretation. DESPOTES, in the singular, here means property, the possessor or master of slaves, admitting of no such latitude of meaning as in the other instance. If the relation of master and slave is not mentioned by the Apostle, we need not attempt to form any doctrine or practice from his writings; to give up this plain teaching of his letter would be little short of giving up the Apostle himself as a teacher of modern Christians. But he is alike regarded by us as an Apostle and a teacher in all our Churches, to the exclusion of those who pervert his words, or will not be governed by his authority. To what extent was slavery tolerated by Apostolic teaching? In a political sense, just as far as it existed; and in a religious way, just as long as the following principles are maintained: "Masters, give unto your servants that which is just and equal, knowing that ye also have a master in heaven." "Servants, in all things obey your masters according to the flesh; not in eye service, as men pleasers, but in singleness of heart, fearing God." Here we have the relative duties of master and slave set forth, plainly teaching both how to conduct themselves towards each other. The master is to be governed by religious considerations, in rendering to his servant "that which is just and equal." This involves every duty of kindness, protection, of clothing, feeding, and providing for in sickness, and in old age. Servants are directed to obey their owners, to serve them faithfully, not as serving man only in the performance of these duties, but also the Lord, intimating that such duties were acceptable unto him, as well as the master - that both the Lord and the owner of the servant were served in this obedience - that it was not only unto men. Besides, may we not further infer from this that there is a special providence in the relations of master and servant, which the Apostle, with the light of inspiration, recognized and provided for in teaching the duties of the one to the other mutually? Had it been otherwise, he doubtless would have condemned slavery as a vice among these Colossians. Who shall then lay anything to the charge of the slaveholder? Not the Lord, unless he violates the duties enjoined by the Apostle. Who shall lay anything to the charge of a slave because he is a slave? Not the Lord, unless he fail in his duties to his master. Hence, both can meet together in the church as brethren in the Lord. The Lord does not judge them in their outward relations to each other. He is no respecter of persons. Here all things are leveled, as far as grace, mercy, and truth prevail. Outward distinctions may seem great with us, but not so with the Lord. Slave holders, with some honorable exceptions, forgot that they had a master in heaven, and carried slavery far beyond the Bible platform, hence ensued the severe chastisement of the Lord, and we are now bound to regard our servants as freed men in the Providence of the Lord, and to treat them kindly and but no impediment in their way.

As I have alluded to the Providence of God in relation to slavery, I will now extend the subject a little. In the first place, I will give an example of the mysterious yet recognizable way of the Lord, for many years past, in bringing in His elect from Africa. Remarkable indeed is the manner in which Ethiopia stretches "out her hands unto God." Psalm 68, 31.

The declaration of Christ, "Them also I must bring," embraces all His "other sheep" in this distant, barbarous country. The Apostle said the Ephesians were "far off," but these, humbly speaking, were further off; yet neither were too "far off" to be “made nigh by the blood of Christ," as the following example proves:

Afar off in African darkness dwelt a little girl, six or seven years old, with three linear scars on each cheek, the marks of her tribe, and the signs of her heathenish state. She was one of God's elect, one of the "other sheep" which Christ said He must bring. How was she brought? She could not believe on Him of whom she could never have heard in her own country and language; nor could she have heard without a preacher; but observe, she was brought to a preached Gospel by a Divine Providence, which operated through slavery as a subordinate means.

A slaver anchored near the hut of her family; select men were sent ashore; one of them kidnapped her; thrust a pocket handkerchief into her mouth to prevent her cries being heard, and took her forcibly off to the ship. In due time, in company with others, she was offered for sale in one of the slave markets of Virginia, and was purchased by a planter of that State. There she soon learned our language, and in early life acquired a knowledge of the leading truths of Christianity. The Lord opened her heart as in the case of Lydia, and she attended to the things she had heard and learned, and in early womanhood gave pleasing and satisfactory evidence that the Lord had called her to be a saint.

For seventy years afterwards she persevered in the way of holiness, giving all that time, evidences of her "holy calling," and of her being one of the "other sheep," which Christ said He would bring into His church-fold. "I know them," said the Saviour. He knows them in their day and times in Africa, as well as in England or America. He will as certainly bring them in as if they were born in either of these Christian countries. His foreknowledge and predestination has [sic] the same connection with them in their calling and justification that it has with those in the most enlightened Christian countries. I need not insist on this particular example, for there are doubtless thousands of others.

Thus you see that the relation of master and slave secures to the poor benighted African a dwelling place among Christians, and at the same time prompts men - let their motives be bad as they may - to kidnap them and bring them to the United states where they hear and learn the truths of the Gospel.

I am aware that I have arrived at a very critical point in my subject. Some will say that if the Lord brings such great good out of the slave trade, why oppose it? So might one of Christ's disciples have said, if the death of Christ be necessary to the salvation of His people, why oppose or condemn His crucifiers? Let us do evil that good may come! Not so, by any means. But we may contemplate, admire, and speak of the good which the Lord brings out of evils, which take the certain way of His permissive providence.

Continued...