Dr. Carey continues:
"SECONDLY, If the command of Christ to teach all nations be confined to the apostles, then all such ordinary ministers who have endeavoured to carry the gospel to the heathens, have acted without a warrant, and run before they were sent. Yea, and though God has promised the most glorious things to the heathen world by sending his gospel to them, yet whoever goes first, or indeed at all, with that message, unless he have a new and special commission from heaven, must go without any authority for so doing."
Again, it is to be observed how Carey refers to a belief that some had raised, in his day, against attempting to fulfill the Commission. They gave as their reason that the "Great Commission" was given only to the apostles. Thus, the Hardshells can at least claim some in the latter 18th century as favoring their view. In the first chapter in this series I cited Hardshell founding father, Elder Gilbert Beebe, who took this view. He believed that the Commission was given strictly to the apostles, and that they fulfilled it before they died, and that all other ministers since receive a special commission to go and preach and baptize.
I suspect that Beebe was well acquainted with the writings of Carey, and even these words. I am sure that Beebe saw, as Carey pointed out, that there are but two possible views regarding having "warrant" to go, preach, teach, make disciples, and to baptize. Either the minister or church receives it from the "Great Commission" or some other personalized Commission. Beebe chose the latter.
Other Hardshells have disagreed with Beebe, for the most part, agreeing with Carey, one of the men they love to hate, believing that the "Great Commission" WAS what gave warrant to ministers to preach, and that they did not all therefore need special Commissions. What the Hardshells have done, for the most part, is to say that the "Great Commission" was given to the "apostles AS REPRESENTING the gospel ministry."
I have already shown how this idea is false. There is much more weight of testimony from scripture and Baptist history to demonstrate that the group spoken to was not a ministerial group, but to a group of disciples.
Hardshells believe that no ordinary disciple has any warrant to preach the gospel, that is, to tell others about the story of Christ. This is a great error on their part and one I have shown to be against scripture and Baptist teachings, the confessions, and writings of our able ministers. I have already cited numerous scriptures that disprove this damnable notion. In the last chapter of the bible it is said - "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." (Revelation 22: 17 KJV) The church, yea, every individual disciple, may say to sinners "come"! And certainly this invitation to "come" to Christ and the "water of life" requires that the one giving the invitation explain a little of the nature of the invitation, or preach the gospel.
Carey continues:
"THIRDLY, If the command of Christ to teach all nations extend only to the apostles, then, doubtless, the promise of the divine presence in this work must be so limited; but this is worded in such a manner as expressly precludes such an idea. Lo, I am with you always, to the end of the world."
I think most Hardshells acknowledge the weight of this argument. It is clear that Jesus anticipated that the "Great Commission" would extend till the coming of Christ and the "end of the world (age)."
Next, I wish to cite some excepts from Dr. (Elder) John M. Watson, whom I have already referred to in earlier chapters in this book. Elder Watson, from middle Tennessee, was a leader in the "anti-mission" or "Old School" movement in Tennessee from the very beginning of the division between the so-called New School and the Old School. He was one of several leading Elders in the movement which began with the Kehukee Declaration of 1827 and the Black Rock Address of 1832.
Elder Watson was the second editor of one of the very first religious newspapers that were begun by the anti-mission forces immediately after the "split" with the "Missionaries." From historical records we learn that "The Old Baptist Banner" was commenced in Nashville, in 1838 and was edited at first by Rev. Washington Lowe (who was apparently a lawyer in Springfield), but Elder Watson soon took it over and became its leading promoter.
This paper seems to have been begun to be a counter voice to the previously begun Missionary Baptist publication called "The Baptist Banner." I have searched in vain to find any library that has any copies or information of this periodical. I believe that this periodical, if bound volumns could be found, will reveal much about the genesis of the "anti-missionary movement" and would be of great historical benefit.
Later, towards the end of his life, Dr. Watson published his famous book called "The Old Baptist Test," from which I have already cited (my friend Bob Ross also has cited from this book). I have seen various dates given for its first publication, the earliest information being that it was published in Nashville by Republican Banner Press in 1855. Other dates are nearer the end of his life, around 1865 or 1866. It also appears that Elder R. W. Fain, who wrote the introduction to the book, actually finished the book for the ailing Dr. Watson. But, I will be having more to say about Elder Watson in future chapters dealing with "Hardshell Founding Fathers." I have already cited him to show that many of the first Hardshells did believe in gospel means in regeneration, and their being part of the movement was due to their opposition to "methods" of evangelism, and against mission "boards" and "societies" outside of the control of the local church.
Elder Watson wrote:
"In our separation from the Missionaries about 1836, I had to bear many unkind reproaches and misrepresentations, but, thank God, I was able to bear up under all of them. I was very anxious that we should adopt some plan consonant with the Holy Scriptures by means of which a separation might be avoided. To that end I worked assiduously for sometime, but it became very apparent that it was impracticable, and I then took a decided stand with the Old Order; then came aspersions instead of compliments as before." (Old Baptist Test, page 36)
This is quite interesting and noteworthy. First, when Elder Watson mentions the date of division over the question of missions, in the year 1836, he was referring to the time of the division in the churches in middle Tennessee and parts of Kentucky. Second, when he mentions his efforts at avoiding a division, he shows how unlike he was to the Hardshell "ultraists" who were also part of the movement.
This citation shows that Dr. Watson was not opposed to missions, done by the church and ministry, but was only opposed to certain "methods" then being advanced. Also, as we shall see, all references to "doctrine" being the issue concerned only the question of the extent of the atonement, Watson believing that too many of the "Missionary Baptists" were denying election, limited atonement, and other important "doctrines of grace," and were not preaching predestination as they should. But, he never once denounced the view that sinners were born again and saved through the preaching of the gospel and by faith in it. The fact is, as I have shown in previous chapters, and will demonstrate further in this one, Elder John Watson, together with Elder John Clark, another important early leader in the "anti-mission" movement, believed in means in the eternal salvation of sinners.
Also, the final decision of Elder Watson to "side with the Old Order of Baptists," or with those who came to be better known as "Hardshells," was not one that ultimately brought him peace of mind, as I think anyone familiar with his life can testify. Before he departed this life he left scathing rebukes to the "Old Order Baptists" about their neglect of the "Great Commission."
Did his Hardshell brethren ever show the Mission Baptist how to properly conduct missions according to the "bible plan"? No, sadly, what Elder Watson desired and called upon his Hardshell brethren to do, they rather ignored and spent all their time decrying what others were doing when they were doing nothing themselves.
Elder Watson wrote:
"It has been a constant prediction among the Old Order of Baptists for more than thirty years past, that these institutions would eventually do great injury, by breaking and perverting Gospel truths. The writer can most truthfully say, that he tried again and again to have fellowship for these things, seemingly so expedient, and for those who were so zealously engaged in them, but he could not, and was often tempted to fear that the fault was with himself." (page 70)
Again, this is most interesting. Elder Watson, I am sure, did sincerely try to avoid a division over the question of mission methodology. I really believe that he thought that the "Old Order" could win the war by "leading the way" in showing other Baptists "how to do it." Sadly, in writing his book just shortly before he died, he no doubt felt grief over the failure of his brethren to do this, the thing he was constantly challenging them to do. I think that it was in his last few years, when his health had declined, and when he had lived through thirty years of heartache resulting from the division, that he still felt like the "fault was with himself." He no doubt wondered to himself - "would I have been better off to have sided with the Mission Baptists?"
Elder Watson said:
"History teaches us that all nations which have been favored with the word of God have made far greater advances in civilization than those which have not. The history of those countries where the word of God was not known, is a sad one. They were debased by all kinds of superstition and idolatry." (Pg. 418)
This is also a noteworthy statement by the good doctor. Why is that? Because later defenders of the Hardshell faith, men like Elders Lemuel Potter, Claud Cayce, John Daily, would later argue, in debate with those who promoted missions, that the gospel that the missionaries had taken to heathen countries had made them worse off! All one has to do is to read those old debates and see how these Hardshell elders often spoke of the heathen as "worse off" for having had the gospel taken to them! But, one of their greatest forefathers would not agree with their position.
Elder Watson wrote:
"If nothing had been gotten up among the Old Order of Baptists but what can be found in the scriptures there never would have been a Missionary Baptist! Remove from them such things as are not to be found in the word of God, and they would all be converted at once into primitive baptists, who know no rule of faith and practice besides that which is taught in the Holy Scriptures. They acknowledge no human authority in church affairs, no adjuncts to the church, such as Missionary societies, boards, theological schools and the like." (Pg. 426)
Notice again how Elder Watson defends the view that it is the "church" that has "authority" over the matter of executing the "Great Commission." His rebuttal arguments have no force or weight if he does not believe the church has the right and authority to do what the "adjuncts to the church" were doing! Elder Watson was one of the first of those who are called "anti-board" Baptists, later led by Elder J. R. Graves and those who became known as "Landmark Baptists." In fact, many of those in the "anti-mission movement," in the 19th century, became identified with the Calvinistic and Missionary Landmarkers, rather than with the Hardshells. But more on this in upcoming chapters.
Elder Watson wrote further:
"Some I fear suppose that the great doctrine of sovereign grace, predestination, election, and the like, abate in the commission to preach the Gospel to every creature, and assign more power to ministers preaching under it than the text just quoted will admit of." (Pg. 479)
I am sure that this was the main reason that led Dr. Watson to finally "take sides with" the Hardshells. He loved the doctrines of grace, or the "five points of Calvinism," and he believed that these doctrines were being discarded by many Baptists who were supporting the new missionary activities of the day, and for this reason "sided with" the "Old School." One wonders what would have happened had he lived another twenty years, into the 1880's? How would he have confronted men like Potter, Cayce, and Daily? Would he have left the "Old Order" and gone with the Landmarkers? Would he have supported the efforts of Pence, Burnam, and others to "reform" or call back the "Old Baptists" from their extremism?
Elder Watson wrote:
"The Gospel addresses, in the commission, all men, and the whole world. But the doctrine of the difference between the general outward call, and the holy inward calling of God must be taken into consideration as has been already stated." (Pg. 486)
So, we see why Elder Watson chose to side with the "Old Order." He felt like the Mission Baptists were denying Calvinism and that they were not sound in understanding the 4th point in the Calvinian system.
Elder Watson wrote:
"They ('Old School' or "anti-mission Baptists') are charged with indifference about the state of the heathen, because they do not institute Missionary societies for sending the Gospel to them. The things to be inferred from this objection are:
1. That the Church of God, when fully organized on Gospel principles, does not admit of sympathy for the heathen.
2. That some adventitious society must be maintained for that purpose.
3. That they who do not become members of such societies cannot feel any concern for the state of the heathen.
This transfer of action, from the Church to benevolent institutions, for the conversion of Pagans, implies a want of confidence in the divine organization of the Church–indicating also a belief that human benevolence, in its Missionary allotments, can do more for the conversion of the world, than the means, which God has ordained!" (Pages 230,231)
This confirms what I said in the previous chapter. The first Hardshells objected to the mission "boards" and "societies" because it took this work away from the CHURCH. This was what was said by many "Black Rockers" and "Kehukeeites" in the original objections to the "modern missionary schemes of the day."
But, this objection shows that the first Hardshells believed that the work of missions and the fulfilling of the "Great Commission" did not exempt the church! From the statement of Elder Watson it is clear that he objected to it on the basis that it took it away from the church, who ought to be in charge of it. It is clear that he thought the church ought to be in charge of overseeing mission work! This is the "Old Baptist" position.
He also attempts to defend the Hardshells against the charge that their churches did not have any concern for the heathen. It is not to be doubted that Elder Watson had more concern for the heathen than most Hardshells, but he was in an undesirable condition in trying to prove that his "anti-mission" brothers of had any real concern for the state of the heathen.
Elder Claud Cayce, coming almost a generation after Elder Watson, as I have shown, did not want to defend the actual record of the Hardshells on their concern for the heathen. Surely anyone today is in a far worse condition as a defender and apologist for the Hardshell record on the "Great Commission"! Even Elder Watson was forced to admit this was the case, as we shall see, but in this present citation he tries to say that he and others in the "anti-mission movement" did have a real concern for the heathen and for their salvation by the gospel.
The chief error of the Hardshells is their denial that all men are to be commanded and exhorted to repent and believe in Christ for salvation. Yet, this is precisely what the "Great Commission" enjoins upon all! Elder Watson understood this, for he said:
"That the commission extends to such, is apparent from the fact that some believe, and some do not. Those who believe were unbelievers before, and the unbelieving of others can only be predicated of their hearing."
But this is not how the Hardshells have learned to reason on this point, gravitating away from the view of Watson. They believe that men are "believers" BEFORE they hear the gospel! I have discussed this in earlier chapters of this book. But, Elder Watson did realize that the gospel was to be preached to all men, including unbelievers or unsaved people.
He said further:
"What said the prophet? "O ye dry bones, hear ye the word of the Lord." I would just state here, at once, that I have no idea that sinners, dead in tresspasses and sins, will ever believe through the exhortations of the Lord's ministers, any more than that the dry bones would have lived through the prophesying of the prophet, apart from what the Lord did for them. But that fact does not nullify the commission to preach to them, but on the contrary greatly strengthens it. The divine assurance that God's word will prosper in the thing whereunto He hath sent it, affords great encouragement to preach to sinners. If it be said by the objector that they are deaf and cannot hear it, faith replies God can open their ears; if said they are dead, faith again says God will give them life; and thus faith can meet all the objections which can be urged against preaching to the very chief of sinners, and at the same time exclude that Arminianism which some affect to see in a course of this kind. Where is the Arminianism, I would ask, in doing what the Lord has expressly commanded us to do? unless, however, it be by doing these things without faith. It seems to me that two very opposite errors may be indicated here:
1. The Arminian takes the means out of the hands of God, in toto, or in part, and uses them according to His own strength, and they then degenerate into Arminian powers.
2. The Antinomian will not regard any thing in the light of means, and in his doctrine will not allow even the Lord to employ them, says that the Lord is not dependent on means, and can do all His work without them. Now, the truth is, had it been the will or the way of the Lord, He could have breathed upon the dry bones as well without the prophesying of the prophet as with it, and could have given repentance to John's converts, or to Paul's, without their preaching; but their preaching to such, even to those dead in tresspasses and sins, had been included in the divine plan, and it needs must be done, let it be termed means, the will or way of the Lord, as you please." ("Old Baptist Test," pages 327, 328)
There are several observations that need to be made here. First, let me remind the reader that I cited statements like this in earlier chapters dealing with the gospel means position and in those chapters titled "Addresses to the Lost." I have cited from Dr. Watson many times to show he believed that the elect were called to life and salvation by the gospel and that he recognized the "Hardshell" or "Antinomian" element in the movement as a heresy worse than Arminianism. He repudiated this Hardshell wing of the movement that refused to preach to the dead in sin and who styled such apostolic preaching as "Armininism." He certainly saw how the story of Ezekiel and the Valley of Dry Bones destroyed all the "logic" and "argumentation" of the Hardshells regarding means.
Dr. Watson was a man not at home with the Arminian missionaries, or the "board Baptists," but neither was he at home with the "ultraists" or "hyperists," as he called them. The above citation demonstrates this to be the case.
Elder Watson had to fight both the Campbellites and the ultraist Hardshells in his day. You can see where he attacks both heresies. He rejected both the "word alone" and the "Spirit alone" view of the new birth.
Elder Watson said:"Let us learn our duty as ministers, examine our commission, and see how fully it authorizes us, in faith, to exhort the sinner to repent, believing that the Lord can give him repentance; so as to believe, believing that the Lord can give faith." (Pg. 329)
One wonders whether the view of Elder Watson was the majority opinion or the minority? Did the "Antinomians" or "ultraists" compose the majority? If one listens to today's Hardshells, or reads the historical literature that they promote, he would think that all the first opposers of the "mission movement" were just like them in faith and practice. But, the true facts show that this is not true.
What happened in middle Tennessee also happened everywhere else. After the numerous divisions over the "mission question" there were not simply two groups, but three, or perhaps even more. I have emphasized this before in previous chapters. Some who identified themselves with the general movement were opposed more to one thing than to another. Possibly only a third of the first Hardshells were of the "ultraist" variety.
Wrote Elder Wilson Thompson:
"For several years preceding the division in the White-water Association, a difference of opinion was known to exist among the ministry and membership of the association on certain points of doctrine. And as time advanced the differences developed themselves more and more. The point upon which the difference was based, was, “the use and effect of the preached gospel.” One party held the view that the preaching of the gospel was a means of the conversion of sinners; and that it might be effectual to that end, it was necessary that societies and boards of missions should be formed to raise funds and employ and send out men to convert and Christianize the heathen.
Another party believed that in the conversion of sinners God used the preached word as a means or medium through which His spirit operated to that end, but that missionary boards and societies were institutions of men, and had not the sanction of God, and therefore should not be sanctioned by the church and that as the church received all her authority from Christ, as her King, she could not sanction and support institutions of men, as Christian institutions, without a sacrifice of her loyalty to Christ. Neither could the church admit that the institutions of men were adequate to the conversion of sinners or the prosperity of the cause of truth, without impeaching the wisdom of Him who hath declared that He has in the Scriptures throughly furnished the man of God unto all good works.
The other party in the association held the same views as the second on the subject of missions and kindred societies instituted by men, but differed from both the other parties on the use and effect of the preached gospel. They denied that the preaching of the gospel had any power to convert the dead sinner, or to give him life, and declared that man in nature was dead in trespasses and sins, and that as no means could be used to give life to one literally dead, even so no means could be used to give eternal life to those who are dead in sins, that God effects that work of Himself, by His holy Spirit, without means or instruments, and that the gospel is a proclamation of good tidings, of great joy to the soul that is prepared with a hearing ear and an understanding heart to receive it. To those who thus believe it is the power of God unto salvation, and it saves them from the false doctrines of men, and feeds and makes them strong in the truth.
In addition to these differences in views there were some men in the association who had personal difficulties and jealousies that alienated their feelings from each other, who were ready, when the opportunity offered, to seize upon any circumstance to advance their own ends or injure those against whom they held feelings of prejudice. There was nearly an equal number of churches on either side of the parties, after deducting the missionaries, who constituted but a small part of the association. It was ascertained, as the discussion of these differences progressed, that Elder John Sparks and Elder Thompson held different views on the subject of means, Elder Sparks holding the doctrine of means, and in opposition to missions, and Elder Thompson opposing the doctrine of means and missions both." (Autobiography of Wilson Thompson pg. 324,325)
Thus it is a falsehood to say that all those who were part of the "anti-mission movement," and who called themselves "Old School," were united in their beliefs regarding the use of means in regeneration.
From what Thompson has said it can be safely said that less than half of those in the movement were of the "ultraist" variety. From Thompson's own testimony he shows that the majority of those in the Whitewater Association believed in gospel means; And, that only half (or less - SG) of those who rejected the "modern missionary schemes" were "ultraists."
Elder John R. Daily later would write about this division in the Whitewater Association, even including it in the famous "Mt. Carmel Church Trial," although the Hardshells who have transcribed much of excerpts from this trial to the internet, yet they did not include this and other important historical documentation. Nevertheless, I have read in other writings by Elder Daily where he says that the division in the Whitewater Association, between the "Sparks faction" and the "Thompson faction," was one "that should have been avoided." It seems that Daily was saying that the ultraists could fellowship, in the beginning, with their brethren who believed in means as long as they were anti "board" and anti "society."
I have also pointed out how there were sub sects within the anti-mission movement who may have been opposed to theological schools, for instance, and a few other things that were associated with the new mission movement, but who nevertheless did not "throw out the baby with the bath water," and who did not go to an opposite extreme, and who continued to believe in gospel means.
Elder Watson wrote:"And He said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptised shall be saved; but he that believeth not shall be damned." Mark 16: 15, 16. The unscriptural sayings which have been predicated of this text, have done much heretical mischief among the Old Baptists. Some of our ultraists are occasionally heard to say, in our pulpits, that they have no authority to preach to sinners, and they seem to glory in their fancied exemption. Nothing appears to give them greater offence, or savors more of Arminianism with them, than for sinners to be exhorted to repent!" ("Old Baptist Test," pages 327, 328)
"Our not exhorting sinners to repent and believe, is a gross deviation from the gospel rule, and a palpable perversion of the great commission under which we preach. Let us pursue the revealed method of God, and not the assumed one which we now follow. If ultraist, in their blindness, call us Arminians, let us bear it for the truth's sake. We had better suffer ourselves than deviate from our commission. I know I shall have to dispute every inch of ground here; that many are ready to catch at my words, and dispute all I may write; therefore I appeal to "the law and to the testimony."
Again, some observations here are in order. "Many are ready to catch my words and dispute all I may write." I don't doubt this! I wish more historical documents were available that recorded the debate that went on between these various parties!
As I have pointed out in previous chapters, Elder Watson, at the end of his book, called upon all the brothers in the anti-mission movement to come together and debate openly these things in a new paper called "The Herald of Truth." I am guessing that his paper "The Old Baptist Banner" had passed out of existence and this new paper took its place.
After the death of Elder Watson, did this debate take place? Who has any copies of the old "Herald of Truth"? What was Elder Beebe's response to the writings and beliefs of Elder Watson? What did Elder Clark think of Elder Watson's work? These are important questions for any Hardshell "historian" and yet none seem to want to know the answers! Of what are they afraid? We know that Elder Watson and Elder Grigg Thompson were close ministerial associates and thus shared many of these views. We certainly know that Grigg Thompson preached to dead sinners for I have cited him much in my chapters on "Addresses to the Lost."
I will show in upcoming chapters, dealing more with the finer points of the history of the "Primitive Baptists," wherein I review their written histories and historical "claims," and the subsequent divisions over means, Sunday Schools, theological training and financial support, etc., that the two groups, mentioned by Thompson, continued side by side for a number of years, but who were struggling in the womb of the new denomination as Esau and Jacob. Though they were initially together in their opposition to mission methods, yet they were not united on the use of means in the new birth, and they were at odds over whether they were going to go to one extreme themselves. It will be shown that this separation of the twins did not take place till the end of the 19th century, and into the 20th.
Elder Watson continues:
"How did the first Baptist preach? "Repent ye, for the kingdom of heaven is at hand." To whom were these words addressed? to the pentitent or impenitent? To the impenitent of course. Who gave repentance? The Lord. How did Christ? "Repent ye and believe the gospel." How did the twelve? "They went out and preached that men shoud repent." (Pg. 517, 518)
"Were all of John's hearers converted before he said, "repent ye"? Were those (already-SG) repenting and believing to who Christ preached repentance and faith? Were those addressed by the twelve? Were the Athenians? What was Simon's state? Were those "quickened" who were bidden and refused to come to the feast? These questions, when properly answered, show most conclusively that we should preach repentance towards God, and faith in the Lord Jesus Christ, "to every creature"--to "all men everywhere." If we say our preaching is to the (already-SG) called of the Lord, and to them only, and make no distinction between the many called and the few chosen, we will involve the tenet of universalism."
I have pointed out in previous chapters, like Elder Watson, that the teachings of the "ultraists" and "anti-means" Hardshells have in fact been the leading cause of many of their denomination embracing Universalism. But, more on this too in upcoming chapters.
Elder Watson said:
"For if we preach only to the "quickened," all must be in that state, as our commission and work embraces "every creature." The commission includes those who believe not, as subjects of our address, as plainly as those who believe. Mark 16:16" (Pg. 519)
Why are today's Hardshells so blind to this simple argument? It can be put into a simple syllogism.
1. The gospel is only to be preached to the regenerated (Hardshell view).
2. The gospel is to be preached to every creature. (Bible)
3. Therefore every creature is regenerated. (Universalism)
Dr. Watson continued:"The objection is that all such are "dead in tresspasses and sins," and that we know not who they are, and even if we did, our preaching would not reach their state. But our preaching does in one sense, when we preach to all unregenerated persons alike, for with us there are no evidences of distinction, we do so in faith, believing that the Lord knoweth them that are His; hence, our commission includes "every creature," but the calling of the Lord, the chosen few...Their connection with each other involves, in the plainest manner, the duty of preaching to every creature "repentance toward God, and faith in the Lord Jesus Christ." The Lord has ordained this way; our violation of it in the 19th century will not cause it to fail; others will do the work; it needs must be done; and this may be the cause why so few are coming into our churches! We have violated our commission. "Let us search and try our ways, and turn to the Lord."" (Pgs. 519, 520)
"Our violation of it in the 19th century"! What an indictment! No wonder Elder Throgmorten and others have cited these words from Dr. Watson in their debates with the "ultraists" and in regard to their "claims" of being "primitive" and "original"!
Elder Watson did not think their view was scriptural nor Baptistic! If Elder Watson were alive today his charge would still be the same - "WE HAVE VIOLATED OUR COMMISSION"!
And, what is the ill effect of this grave departure from the faith, and from obedience to the "Great Commission"? Our churches are dying, he says! Does he believe that the "Great Commission" will fail to be fulfilled because of the "ultraist's" failure to do so? No! He affirms that "others will do the work"! And, when we look the wide world over, and record how many today have bibles in their own language, and who have heard the story of Jesus and the cross, can we thank the Hardshell "ultraist" at all? Have not "others" done the work, my Hardshell brothers?
Elder Watson called for a reform, a "return" or a "repentance" on these things. Did any heed his calls? Yes, some did, for some made attempts after his death to continue to call the "ultraists" back to their spiritual senses, and to keep them from the extremism that they were speedily acquiring as their characteristic feature. But, I will talk more about these reform movements and calls to repentance in future chapters, as I have said.
Elder Watson wrote further:"This violation of our commission has engendered a spirit of coldness and indifference about those yet unbrought; by some they are not cared for, prayed for, nor preached unto; this spirit in like manner extends to the "babes" in Christ, the sheep, and the sheep only, are fed. Let us examine our commission again, and search out the things therein included." (Pg. 521)
This seems to contradict what he wrote earlier when he was trying to defend his brethren against not having any real concern for the "heathen." But, here he seems to acknowledge that the charge is true. Notice he says "our commission," showing that he did not believe it to be fulfilled, or for the apostles alone, but for the church and ministry till Jesus returns.
He says further:
"Whenever one of our ministers ventures to call on sinners to repent and believe the gospel (like Elder Grigg Thompson did regularly! - SG), he begins directly afterwards to explain by preaching the strong doctrine of repentance, instead of following up the commandment, with the exhortations, warnings and threatenings of the Bible as he should, in conformity with the divine method. His aim of desire seems to be rather to convince his brethren that he is not an Arminian, than to exhort sinners to repent." (Pg. 522)
No doubt it was this "fear" of being called an "Arminian" that the "ultraists" used in the wars that followed the death of Elder Watson. They used intimidation to rid all preaching of exhortations to the dead in sins.
Elder Watson said:
"These deviations, great, grievous and palpable as they are, do not disprove my propositions, that the Old Baptist ministers preach more divinity than those of all other denominations. With their acknowledged deviations, omissions and faults, they compare more favorably with the ministerial characteristics of the Bible, than all others. The general difference is, that we have omitted a part, without changing, while they have not only omitted many things, but also changed many!" (Pg. 522, 523)
Oh how I am sure that this is what Elder Watson convinced himself was the case! Even though it was not the case! I believe his conscience bothered him to his grave over the split over missions and means. He knew he could not undue what had been done. He at once condemns the movement and justifies it at the same time! But, all said, Elder Watson and Elder Clark were no doubt the sanest and soundest of the first generation of Hardshells.
Elder Watson said further:
"What in conclusion, shall I say? What saith the scriptures? They have already spoken, and what more can I add? Only a prayer that their truths may prevail over the hearts of those who deviate from gospel rules in preaching; that the last call unto them that are without may be found; that the spirit of exhortation so long quenched, may revive; that the literal door of the gospel, so long closed, may be opened; that practical godliness, too much neglected in our pulpits and lives, may be taught and maintained; and that we may all be right willing to work faithfully in our ministry, even at a "peradventure," "that the excellency of the power may be of God, and not of us."" (Pg. 523)
Those are some serious departures from the faith that Dr. Watson mentions! He's calling for a Hardshell "revival"! He sees how the apostolic preaching of the gospel to sinners has vanished from their pulpits! What an indictment! Why did he stay connected with such people? Surely he asked himself that in his remaining years? He says these "ultraist" brethren had "literally shut the door of the gospel" to sinners! How could he stay with such people? What did Jesus say of those who "shut up the kingdom of heaven against men"? And, the preaching of "practical godliness" through apostolic exhortation was gone!
Dr. Watson says:
"The twelve went out and also preached, that men should repent. It is to be greatly regretted that any of our preachers should have supposed that their commission did not extend to sinners, and that it was not consonant with sound doctrine to exhort them to repent and believe on the Lord Jesus Christ. How could this error ever have been entertained for a moment, with the strong bible precept, the plain example of Christ and his disciples before them?"
Well, amen! Thank God that I was able to see the truth in all those bible precepts and examples! All of which taught contrary to Hardshellism. I fully demonstrated the truth of what Elder Watson here affirmed in my series "Addresses to the Lost."
He wrote further:
"The very commission itself assures us that some would not believe, and yet includes them in the gospel address. It is in this and similar ways that the spirit of exhortation has been grieved and lost in our pulpits. This shows the great propriety of rightly dividing the word of God, and not shunning to declare all of it--to feed the lambs, to feed the sheep, to exhort all, every creature to repent and believe on the Lord Jesus Christ...If our Old Baptist system be right, it will be found in agreement with every text, and if we have to alter or abridge the commission to preach the gospel, it is plain evidence of an error among us." (Pg. 535)
It must be here observed that this was very prophetic of the good doctor. The history of the Hardshell denomination since Elder Watson's death has demonstrated that they did in fact "alter" and "abridge the commission" by coming up with weird and strange interpretations to give to the "Great Commission," some of which I have myself demonstrated thus far in this series, and that this altering and abridging of the Commission was proof that there was serious "error among us." God brought me to a confession of this error. Will any other Hardshells do the same?
Elder Watson said furtrher:
"The Lord has plainly revealed the great truth, that all christians are saved by grace, but in our predestinarian ultraisms we are too little inclined to study the Lord's way of saving His people; His plan as connected with earthly things, signs, means, methods, or what you please to term them. The Antinomian affects to despise them because the Arminian perverts them. Both are wrong. If it be the Lord's method to have us say to sinners dead in tresspasses and sins, repent and believe, we should practice it. Our exhorting sinners to repent and believe, is according to the Lord's plan, and how can we reject it, or neglect it, without the very consequences which have followed. Our commission, alas! brethren, has been narrowed down to the words "feed my sheep."
Again, he is "right on the money"! And, sad to say, the "consequences" of the Hardshells "violating" and perverting the "Great Commission" have increased exponentially over time! Every Hardshell who happens to read these words, writtin about 140 years ago, knows them to be descriptive of the history of the Hardshells.
Dr. Watson continues:
"To exhort sinners to repent does not conflict with the doctrine that God alone can give life and repentance; or to believe does not conflict with the truth that faith is the gift of God; nor do the exhortations, warnings and threatenings oppose the doctrine that the believer is kept by the power of God; no more indeed than if it were now said that the leper's cure was not of God, because he bathed in Jordan; that the bringing forth of fruits meet for repentance was not of God, because John exhorted them to repent. Our ultraists would then have said, why bathe in Jordan, as God only can cure the leprosy?" (Pg. 536)
"The very considerations which in their estimation amount to objections, should, on the contrary, be regarded as inducements to preach in that way. No one should preach the gospel, without the faith of the gospel; he should believe that the Lord gives the blessings of the gospel, even to those who oppose it--God may peradventure give them repentance to the acknowledging of the its truths. We preach according to a peradventure--many are called in that way, but few are chosen--many hear outwardly, but few inwardly." (Pg. 536)
"We call on sinners to awake from the sleep of death by faith, believing that God will give them life; to repent because he has promised to give repentance; to believe because He gives faith, to persevere because He is the finisher of our faith. Shall we give up this part of the work of the ministry because it has been Armianized, and call all Arminians who carry it out? Faith divests all these things of Arminianism; faith which has regard to what the Lord will do, and not a false trust in what we may do ourselves." (Pg. 537)
"Our system should not only embrace the doctrine of salvation by grace, but also the method or way of grace. The way of grace is to call on sinners to live as well as to give life, to exhort them to repent, as well as to give repentance, to exhort unbelievers to believe as well as to give faith. It both leads by the spirit, and exhorts by the word." (Pg. 537)
"But alas! Where are our exhorters? They are characters almost unknown among us. Where is the preacher who stops in his ultra doctrinal course to exhort either saint or sinner? Some particular dogma must be proved by a perversion of revealed truth; the sincere milk of the word is withheld, strong meats are poisoned, and the great spiritual interest of the congregation is disregarded--all this, and even more, the peace and well being of the household of faith is broken up, if necessary, to establish some ultra tenet." (Pg. 537)
"But to return: after all that has been preached and written on the subject of means, the whole doctrine resolves itself into this truth, that means are nothing more or less than the ways or methods of the Lord in doing the things which He has purposed. He could do the same things by any other methods or ways were he disposed so to act, or without any means at all; at least without such as involve human acts." (Pg. 537, 538)
"We believe the Lord can save sinners without our preaching to them, but that does not excuse us from saying to them, repent ye and believe on the Lord Jesus Christ; that He can save them without water baptism or the Lord's supper, but that He does not authorize us to dispense with them. But verily we have deviated so far from the Bible in our views and feeling, if one were to call on sinners to repent, in the earnest, warm and emphatic way, which Christ and His disciples did, he would be regarded as an Arminian." (Pg. 538)
"But until the spirit of exhortation shall revive, and cease to be vexed, grieved and quenched, as it has been for a long time, we need not expect much reformation in our mode of preaching. There are, however, a few who have eyes to see, and hearts to deplore the things now under consideration. The errors of preachers are not private ones, but are disseminated from the pulpit among the brethren, and produce among them contentions, divisions, coldness and barrenness; they act on their minds as doth a canker on the body." (Pg. 538, 539)
Again, Dr. Watson clearly and honestly demonstrated the heresy of the Hardshells regarding the execution of the "Great Commission" and on the gospel being the means or "Lord's way" of calling his people to life and salvation in Christ.
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