Concluding Thoughts on Elder Watson

What can we learn from the life and writings of Elder (Dr.) John McClaren Watson?

First, that he was a leading first generation eye witness of and a participant in the "rise of the Hardshells" or the genesis of the American "anti-mission movement," written about by many Baptist historians, especially Dr. B. H. Carroll, who about the start of the twentieth century, gave lectures on the anti-mission movement, which were later published into a book, and had a chapter called "rise of the Hardshells." He was the one who identified three individuals who could probably be called the originators of the anti-mission movement and the rise of the Hardshells, of those who today call themselves "Primitive Baptists." These three, Alexander Campbell, John Taylor, and Daniel Parker, were like a three-headed Hydra. They were three who, through their influence, preaching and writing, attacked all efforts of cooperation among Christians for the purpose of bible distribution, support for missionary preachers, theological schools, etc.,

Carroll also spoke of Campbellism (the result of Campbell's reform movement), and spoke of Campbellism and Hardshellism as being "twins," like Jacob and Esau. Campellism representing Esau and Jacob Hardshellism, the former being born first, but the latter usurping it, as Jacob grapped the heel of Esau.

Elder Watson 's span of influence spanned the 1830's through the 1860's, and even continued after his death, for he was a leader of Tennessee Baptists of the anti-mission movement, living in the Nashville area, and was a contemporary and acquaintance of Dr. M. C. Howell, pastor of the largest and most influential Baptist church in Nashville at the time.

He was recognized far and wide among those who began to call themselves "Primitive" Baptists, but who were also known as Hardshells, Do-Nothings, Antinomians, Hardliners, New Test men, etc. Early on he wrote for the Hardshell's new periodicals, The Signs of the Times, The Primitive Baptist, The Old Baptist Banner, The Christian Doctrinal Advocate, not to mention later periodicals such as Zion's Advocate and The Herald of Truth.

He was friends and close associates with the leaders of the Hardshell group in the formative years from 1830-1860, men such as Gilbert Beebe, Samuel Trott, James Osbourne, Wilson and Grigg Thompson, John Clark, etc.

He was a medical doctor and was benevolent in helping the poor.

He is a good reflection of a large number of the first "Primitive" or "Old School" Baptists. He is unlike today's Hardshells, which shows not only are they unlike the Baptists who wrote the London and Philadelphia confessions of faith, but not even like their founders in the anti-mission movement.

Watson rejected the idea that the Great Commission was given to the church, or to every Christian, and advocated the idea that it was given solely to the ministry as a separate entity from the church. Dr. Howell opposed Watson on this in a series of letters to Watson, demonstrating the error of the Hardshells on this point and proving, from the scriptures, that the Great Commission was given to the church.

Watson opposed much of the mission methods being promulgated by Baptists and other Protestants in the early 19th century. He was not opposed to preaching the gospel to the heathen, but believed that a better method existed and that the local church should be in complete control of it. Watson said of his "ultraists" brethren, the ones who formed today's "Primitive Baptist Church," that they had "violated" their commission in not doing anything to spread the gospel among the heathen.

Watson opposed formal ministerial education and seminaries, believing that they were not according to the "pattern" of the new testament.

Watson opposed "salaried" or "hireling" ministers/pastors and yet, like many of his brethren who opposed these things, confessed that most Hardshells do not support their ministers to any meaningful degree. He believed in ministerial support but found it hard to get the Hardshells to obey the scriptures, an effect, no doubt, about preaching against the Mission Baptists giving large support to their preachers.

I don't know how he felt about Sunday Schools and other bible classes. I suspect that he would have agreed with Burnam and Clark, that they were not wrong in themselves, and that the abuse of such things among others did not prohibit them from having similar means for instructing all, especially the young, in the rudiments of the gospel.

He believed that regeneration was inseparable from faith in the Lord Jesus and repentance from sin and dead works and to the living God and his gospel. He believed that regeneration and conversion were dealing with the same experience. He believed dead sinners were begotten by the word of God, was a means or instrument God uses in regeneration, all in accord with Dr. Gill and his Baptist forefathers.

He accepted the London and Philadelphia confessions which he knew supported the truth that regeneration is by God's word and Spirit.

Watson called those brethren who denied the means of the gospel in regeneration these terms: "ultraists," "modern innovators." He would not say that today's Hardshell denomination was truly "primitive" at all.

Watson also believed not only in the preservation of saints, but of their perseverence, unnlike most of today's Hardshells, who reject the latter.

In future writings we will look at some other men who were leaders in the Hardshell denomination at its genesis, men like John Clark, Gilbert Beebe, Wilson and Grigg Thompson, etc.